A Guide to Godliness
§. Sect. 5 Of the daily confession of our sins, and judging our selves for them
Thirdly, unto this daily renewing of our repentance, is required an humble confession of our sins, which must be of unknown sins generally, of known sins particularly, with the aggravation of them by their several circumstances. Especially we must acknowledge and lay opne the root and fountain of them, our original corruption, from which they have sprung and flowed, and then the cursed fruits and filthy streams that have issued from them; but above all, we must not forget in this our confession, those special sins, unto which we are most inclined, and wherewith we have most offended and dishonored God; nor those sins which we have committed lately, and since the last time of renewing our repentance. And withal we must judge and condemn our selves as unworthy, by reason of our sins, the least of God's mercies, and most worthy of the greatest of his judgments and punishments, coming into God's presence as Benhadad's followers before Ahab, and acknowledging, that if we had our desert, death and condemnation were due unto us. And this we must do, to justify the Lord when he judgeth, and to glorify his name, in giving unto him the praise of mercy and forgiveness; and that thus judging our selves, we may not be condemned of the Lord. Neither are we to stay here under the sentence of the Law, but to flee unto the throne of grace, begging mercy and forgiveness at the hands of God, for his own names sake, for his truth sake in his covenant and gracious promises, and for his Christ's sake, his merits, satisfaction and obedience performed for us. The fruit and benefit of which humble confession, is the full assurance of the remission of all our sins, grounded upon the truth of God's promises; For, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And again, He that hideth his sins, shall not prosper: but he that confesseth and forsaketh them, shall have mercy. Both which we see verified in the example of David, who whilst he concealed his sin, found the hand of God heavy upon him, which vexed his very bones, and made him roar in sense of pain. But when he confessed and acknowledged his sin, the Lord forgave him all his iniquities.
§. Sect. 4 Of our detestation and hatred of sin.
Fourthly, there is required hereunto an hearty hatred and detestation of all sin. To which end we must consider, that it is an offense against God's infinite Majesty, and supreme Justice, and that nothing in the world is so contrary unto his most pure and holy nature; nothing so odious and loathsome unto him, as appeareth by his most just severity, in punishing of it with most sharp and grievous punishments. For though our first parents in the state of innocence, were his most excellent and best beloved creatures, yet for one transgression he rejected them, and punished not only them, but also all their posterity with temporal punishments of all kinds, and everlasting death and condemnation both of body and soul. Though the world and the creatures therein were his excellent workmanship, yet when it was defiled with the sin of man, it was with all its inhabitants (saving those which were reserved in the Ark) destroyed with an universal deluge. For sin he consumed Sodom and Gomorrah with fire and brimstone from heaven, and rejected the whole nation of his beloved Israel from being his people. Yea, when our Savior Jesus Christ, the Son of his love, bore our sins as our surety, he spared him not, but caused him in his body to suffer most grievous punishments, and in his soul to bear the full viols of his wrath, till his Justice, by his all-sufficient sufferings, was fully satisfied. The which considerations must make us daily to renew our hatred against all our sins, which God so mortally hateth, and especially those which cleave fastest to our corrupt nature, and unto which we are most inclined, because by them we do most often displease and dishonor our gracious God and loving Father: And to proclaim continual war against them, that we may vanquish and subdue, mortify and crucify them; and seriously to resolve with our selves, that we will upon no conditions live any longer in them, but renounce and forsake them with our uttermost endeavor, how pleasant and profitable soever they have formerly seemed to our carnal appetite.
§. Sect. 5 Of our fear and care that we be not circumvented with sin.
Fifthly, in consideration of our own frailty and infirmity, and the malice and subtlety of our spiritual enemies, we must daily and continually fear that we be not overtaken with the deceitfulness of sin, nor caught in these snares of the devil, which ought justly to be so odious and loathsome unto us; and have our hearts taken up with fervent and zealous desires, to preserve our souls and bodies in purity and honor, free from the pollution of any sin. To which end, we must daily with all conscionable care, keep a diligent and straight watch over all our works and ways, but especially over our hearts, that they be not overtaken with any love or liking of sin, but constantly repel the first motions and allurements of it, when they present themselves unto us; especially we must have an eye to our natural infirmities, and those sins, unto which being most prone, we are most easily overtaken of them. Yea, we must in this watch carefully avoid, not only the sins themselves, but also all the occasions and means which may draw us to the committing of them; especially the familiar society of wicked men, who are most apt to corrupt and infect us with their persuasions and evil examples. Finally, we must daily resolve and endeavor, not only to leave and forsake all sin, but also to serve the Lord, in performing all the contrary duties of holiness, righteousness, and sobriety, according to all good occasions and opportunities, which in the whole day, or any part thereof shall be offered unto us, and in all our thoughts, words, and deeds, to please the Lord, by yielding cheerful obedience unto his holy will. Especially, our care and endeavor must be to perfect those graces, in which we find our selves most defective, and with extraordinary diligence to practice those duties towards God, our neighbors, and our selves, which our consciences tell us we have formerly most neglected, and unto which we feel our corrupt natures to be most backward and averse; that so we may daily aspire to a greater growth in godliness, and bring forth, the longer we live, the more and better fruits of new obedience.
§. Sect. 6 The benefits which would arise of this exercise of renewing our repentance.
And if we would thus daily renew our repentance, the benefits arising unto us from this holy exercise would be inestimable. For first, we should prevent innumerable sins, into which, through the neglect of this duty, we fall daily, unadvisedly, and at unawares; but especially we should be armed hereby against all sins committed against knowledge and conscience. Secondly, if at any time through frailty we be overtaken with any sin, we should not lie in it, but rise again by unfeigned repentance; and so heal the sores of sin, whilst the wound is green, with much greater ease, and not suffer them to fester and rankle, to our greater pain and danger. Thirdly, we should much abate the violence of our fleshly lusts, when as though they with much labor put us to a foil, yet they shall not be able, no not for one day, to keep their hold and rule over us; and who will take any great pains to so little purpose? or swallow down that potion with any pleasure, which he must be forced to cast up so quickly with much grief? or embrace that sin with any great delight, which within a few hours shall be plucked from him with an holy violence and indignation? or offend so good a God, or hazard a precious soul, or disturb the sweet peace of a good conscience, for the fruition of a sinful pleasure so vain, so momentary? Fourthly, though through infirmity we sometimes fall, yet shall we hereby be preserved from sleeping in carnal security, and from being hardened through the deceitfulness of sin, and though through weakness of the flesh, we slumber with the Spouse in the Canticles, yet shall we not fall into a dead sleep, but say with her, I sleep, but my heart waketh. Fifthly, we shall hereby preserve our consciences tender, so as they will give us warning when sin maketh the least appearance, and our hearts pure and soft, so as they will easily relent with the least touch. Sixthly, we shall make the practice of a godly life, easy and familiar, and Christ's yoke light, when as we are accustomed to bear it every day. Seventhly, we shall either altogether keep it from entering into our hearts, or at least from holding possession by pleading custom and prescription. Eighthly, we shall preserve peace with God, and an holy communion with him; and the peace also of a good conscience; or if there be any cause of inward jars, we shall compound and take them up before we sleep. Ninthly, we shall go to rest securely, when as we go to bed with our quietus est, and sleep quietly, when we have our pardon under our pillow. Finally, we shall always be prepared for the approach of death and Judgment, when as we keep always our accounts ready made; and though with the five wise Virgins, we sometimes slumber and sleep, as well as the foolish, yet having our oil in our lamps, we shall be ready to rise at the first call, to enter with our Bridegroom into the marriage chamber, and communicate with him in all joy and happiness.
CAP. III.
Of our daily exercise in renewing of our faith.
§. Sect. 1 That the daily renewing of our faith is very profitable and necessary.
VNto this daily exercise of renewing of our repentance, we must add also the renewing of our faith, which is no less necessary then the other; for as the virtue and vigor of our bodies soon fainteth and decayeth, if they be not often and daily nourished with those elements whereof they are made and composed; so will the strength of faith be weakened and abated, if it be not daily sustained and refreshed with those means and helps, by which it was begot and begun in us, and therefore if whilst we have good stomachs in our youthful days, we think it not enough to refresh and nourish our bodies one day in a week, nor yet once in a day; but must have our dinners and suppers, breakefasts and beuers; let us not think, that it is enough for the nourishment of our souls, and strengthening of our faith, to use spiritual repast on the Sabbath only, which though it may hold life and soul together, yet shall we not be thriving and in good liking in our spiritual man, if we relieve and cherish it not with a more liberal hand, and allot some part of every day to this spiritual exercise. Again, as faith in it self will faint and languish, if it be not daily refreshed and renewed, so are there also outward causes which shake and weak̄ it, if it be not duly, & even daily nourished. For we daily wound and weaken it with our sins, whilst our inward guilt abateth our assurance of God's love, and confidence in his favor, by laying to our charge our great unworthiness of his least mercies. And therefore we had need to renew daily our faith, as we daily renew our sins, by laying hold on the Covenant of grace, which assureth us that our sins shall not stop the course of God's mercies, because their current is free; and if the streams be not dammed up (as it were) in the fountain with unbelief, it is not our unworthiness can keep them from us. Finally, the spiritual enemies of our salvation do daily and continually assault us, and the chief means to repel the fiery darts of their temptations, is the shield of faith; which in it self is not so impenetrable and of high proof, (were it not strengthened and made effectual to preserve us by Christ's mediation) but that it is often much battered and bruised in the conflict of temptations. And therefore seeing their malice never ceaseth, which maketh this shield of faith always necessary, and their daily assaults do cause it to be of daily use; it is our wisdom to let no day pass, without reviving and renewing it, that we may by such means as God hath appointed, repair and strengthen it, so as it may be fit to preserve us against all assaults of temptation. Join we then with the daily exercise of renewing our repentance, this also of renewing our faith; and the rather, because they mutually further and strengthen one another being conjoined; but being severed, both are weakened and dismembered, and either cannot at all be exercised of us, or but lamely and to little purpose, in semblance and show, not in deed and truth. For faith is the cause and very life of repentance, none truly mourning for sin, but such as by faith being assured of God's love, are grieved in their hearts, that they have grieved so loving a God; and without this filial affection proceeding from faith, our repentance would be but like that of Cain and Judas, a worldly and desperate sorrow that worketh death. And contrariwise, repentance is the very breath of faith, which if it have free passage, then faith not only liveth, but flourisheth and thriueth; so that hereby, as by an infallible sign, we may know and discern it from security and presumption; but if it fail, then the life of faith also faileth, and becometh a dead carcass, without all virtue and vigor, sense or motion.
§. Sect. 2 What this renewing our faith is, and the means whereby we may be enabled to do it, which consist, first, in diverse meditations.
Now this daily renewing of our faith is nothing else, but after we have humbled our souls in the sight and sense of our sins by unfeigned repentance, to refresh and strengthen it, and (as it were) to heal the wounds which our sins have made, by applying Christ with the sovereign salve of his precious blood, and the sweet promises of the Gospel made in him, assuring us of the remission and pardon of all our sins. Now the means and helps whereby we may be enabled to renew our faith, and in the application of these benefits, may confirm and strengthen it against doubting and incredulity, do either respect meditation or action. We must meditate on the eternal and immutable, free and undeserved love of God, even before we were created, and after that by sin we had made our selves strangers and enemies, which moved him to give his best Beloved to the death for us, and from hence conclude for the strengthening of our faith; that he will never cease to be gracious unto us, when as by Christ being reconciled, we adhere and cleave unto him with unfeigned love and hearty affection. Secondly, on God's inestimable and infinite mercies, which are far above all his works, and therefore may assure us, that they will be much more powerful and all-sufficient to save us, then our sins, though never so innumerable and grievous, can be to condemn us. Thirdly, on God's truth, which will never fail in any of his promises, and omnipotent power and wisdom, whereby he is infinitely able to accomplish them. Fourthly, on the all-sufficiency of Christ's obedience and satisfaction, for the discharging of all our debts, and satisfying of God's Justice for all our sins, if we make them our own by a lively faith. Fifthly, on the Covenant of grace, which is free, and assureth us of the pardon of our sins, and salvation of our souls, upon no condition of works or worthiness, but only of faith, bringing forth the fruits of unfeigned repentance. Sixthly, on the promises of the Gospel, which being general and indefinite, exclude none, though never so sinful and unworthy, if they will thankfully receive them as they are freely offered, and apply them to themselves by a lively faith. Seventhly, we must meditate on the Sacraments and seals of the Covenant, whereby God hath given unto us (as it were) into our hands, Christ Jesus and all his benefits; and of his most infallible oath, whereby he hath confirmed his promises unto us; as also of his Spirit, whereby he hath inwardly sealed unto us our redemption and salvation. Eighthly, on the manifold examples of his mercy and goodness, extended to all repentant sinners, and that he being no respecter of persons, is as ready to make us partakers of them, if we do not reject them through unbelief. Ninthly, on the manifold experience which we have had of them towards our selves, both in temporal and spiritual benefits, and that being unchangeable in his nature and gifts, he is still ready to be alike good and gracious, if by faith we will rest and rely upon him. Neither is it enough that we know, and habitually believe that God hath given unto us many and singular privileges; as his Son to be our Savior and Redeemer; his Word, Sacraments, and holy Spirit, by which he hath effectually called us to the knowledge and participation of this great work of our redemption, justification, and remission of all our sins, reconciliation and adoption, whereby we are made not only children of God, but also heirs of his Kingdom, assurance of continual preservation in this life, and of salvation and glorification in the life to come; but we must actually exercise our faith, by allotting some part of the day to think and meditate on the excellency of these privileges; as what a blessed thing it is to be saved by Christ, and delivered out of the power of all our spiritual enemies, and to live and die in the state of salvation: What a singular benefit it is to have all our sins pardoned, and our debts cancelled, so that we need not fear at any time to be called to Judgment, and to give up our accounts, seeing Christ hath satisfied for all, and made our reckonings even for us: What a sweet and comfortable a thing it is to have peace with God, and peace of conscience, and the beams of his favor continually shining upon us, and warming our hearts with joy and gladness? What an inestimable privilege it is to be the child of God, and heir apparent to the Kingdom of heaven? which considerations, if we seriously think on them, will be singular means to inflame our hearts with God's love, to ravish them with spiritual joy, and to make them cheerful in God's service, throughout the whole day, yea to the very end of the longest life.
§. Sect. 3 The second sort of means consist in the performance of diverse actions.
And unto these meditations, we are for the renewing of our faith to add diverse actions; as first, we must daily renew our promises unto God made in baptism, and bewailing our manifold frailties and imperfections, whereby we have often failed herein, we are to resolve and promise, that if God will accept of us, and pass by our former infirmities, we will with more entire affection renounce sin, Satan and all our spiritual enemies, and consecrate our selves wholly to his worship & service, and with greater zeal and devotion labor in the use of all good means, whereby we may attain to more perfection. Secondly, we must labor to find and feel our hearts more and more inflamed with unfeigned love towards God, in respect of his infinite goodness and absolute perfection in himself, and graciousness towards us, shining in his unspeakable and innumerable blessings and benefits bestowed upon us, which love towards God will strengthen our faith in assurance of his love towards us, seeing it is but a drop that distilleth from this fountain, and but a spark that ariseth from this infinite flame. Thirdly, we must exercise our selves in the daily practice of religious duties, as prayer, meditation, holy conferences, and such like, which will increase our communion and acquaintance with God, and more and more assure us of his favor. And finally, we must resolve to take all good occasions of doing daily the works of mercy and Christian charity towards our neighbors for God's sake, whereby our faith will get daily new assurance, that seeing we are willing and desirous to glorify God in all things, by causing the light of our godly lives to shine before men, he will be no less willing to glorify us before his Saints and holy Angels in his heavenly Kingdom. For these duties of piety and righteousness, are the fruits which spring from the root of faith, the flames and heat which proceed from this fire, the very breath whereby it liveth, and the actions and motions wherein it is exercised; and therefore if it bringeth not forth these fruits, it is but a barren tree and dead stock, a useless fire, which being covered, giveth no light or heat; a dead carcase without breath, an idle habit without virtue or vigor, and for want of exercise languisheth and decayeth daily in strength; whereas contrariwise, if the strength thereof were used, and seasonably employed in holy and righteous actions, it would (like the strength of the body) be confirmed and redoubled by this daily exercise.
§. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith.
But that we may be the better persuaded unto this daily exercise of renewing our faith; let us consider more particularly the manifold and inestimable benefits which would thereby accrue unto us. For first, we shall live in covenant with God, have assured title and interest unto all his promises, without any intercession or intermission of our comfort and hope, seeing God requireth of us no other condition. Secondly, we shall no longer live the life of the flesh and corrupted nature, but the life of faith, which is principally sustained by God, and holdeth dependency, not on earthly things, but chiefly on his Word and promise, which can never fail; and the life of Christ, subjecting our selves in all things to the regiment and government of his holy Spirit; so as we may say with the Apostle, I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me; which life of grace certainly assureth us of the life of glory. Thirdly, hereof it will follow, that all our thoughts, words, and works, shall be voluntarily subjected to the good will and pleasure of God, and being daily in covenant with God, we shall, by virtue of his Spirit assisting us, keep all our faculties and functions, senses, and actions, in covenant with us, that they shall in all things obey him, and do nothing which is displeasing unto him. Fourthly, by renewing our faith daily, we shall with it renew all the sanctifying and saving graces which issue from it, and depend upon it, and by watering the root, give virtue and vigor unto all the branches and fruits which spring from it; whereas contrariwise we shall spend all our labor in vain, if neglecting faith, we use all diligence and endeavor to increase in love, patience, hope, or any other grace, or to bring forth plentiful fruits of them in a Christian conversation, and the works of mercy and charity; like those who take much pains in watering the boughs and branches of a tree, and never take care to water the root. More especially, if we daily renew our faith, we shall hereby confirm our affiance and confidence in God, in all things, and at all times; for when we firmly by faith apply unto our use the power, wisdom, goodness, promises, and providence of God, and with strong embracements unite them unto us, we may easily with all safety and security rest and rely upon them. We shall hereby also strengthen our hope, which is nothing but an expectation of the things believed; and according as our faith is strong or weak in apprehension of the promises, so also is our hope which waiteth for their fruition. We shall increase by it our love towards God: for the more and oftener we apprehend the divine fire of his love towards us, the more our cold hearts are thereby inflamed with the heat of it, so that we return unto him love for love: And our zeal of God's glory, there being no stronger argument to make us in all things earnest to glorify him, then to be fully assured that he will glorify us. It will work in us, and daily renew our patience, when as we daily renew our assurance, that all our afflictions are the chastizements of a loving Father, and not the punishments of a severe Judge; that they are stinted and measured out unto us, both in respect of their quantity and continuance, by a most wise providence, which will not let them exceed either our strength or necessity; that they are inflicted out of mere love, and are signs, not of our rejection, but adoption and salvation; that they shall have a good issue, and work together for the best, for the enriching of us with spiritual grace, and the furthering of our eternal glory. It will increase our peace of conscience, when as our assurance is daily renewed of our peace with God, the remission of all our sins, and victory over all the enemies of our salvation; of our safety under his protection, and that nothing shall be able to separate his love from us. It will daily replenish our hearts with renewed joys in the holy Ghost, and after that they are exhausted with our infirmities and miseries, renewed faith will like afresh hand draw new supplies from God the fountain of our joy, until they be replenished and overflow. Yea, it will make our joy, not like that of worldlings, in the fact, and not in the heart, momentary and mutable, like the cracking of thorns under a pot, whilst the brushie fuel of prosperity feedeth it, but constant and permanent, even in afflictions, and nothing shall be able to take it from us. It will fill our hearts daily with the comforts of the Spirit, when as being daily renewed, it doth afresh assure us of our communion with God, and that Christ and all his benefits do belong unto us, which either respect this life, or the life to come.
§. Sect. 5 Of diverse other benefits which follow the daily renewing of our faith.
Fifthly, the daily renewing of our faith, is the most effectual means of our unfeigned repentance; For what can be so powerful an argument to make us mourn for our sins with bitter grief, as with the eye of faith to look upon him whom by our sins we have pierced, and through the wound in his side, to see his heart so replenished with divine love, and as it were, supplying the place of that blood and water that issued out of it? and what can make us more hate sin, or to resolve to please God in all holy and righteous duties, then believing that the Lord being so infinitely just, and abhorring sin with such implacable hatred, that he spared not his only begotten and most dearly beloved Son, but when he bore our sins, caused him to bear also our griefs and sorrows, wounded him for our transgressions, and bruized him with the pains of death, and fearful burden of his wrath for our iniquities; to believe also that he is towards us, so infinitely merciful, that he gave his Son to us, and for us to suffer all these torments for a time, that we might not suffer them forever; that he wounded him for our transgressions, that we might be healed by his hurts, cleansed and purified from the guilt, punishment and corruption of all our sins with the streams of his blood, acquitted by his condemnation, and revived by his death? For who is so audaciously desperate, as to dare by voluntary sinning provoke such a Justice? who is so hard-hearted and ungrateful, as would be enticed with the baits of worldly vanities, to neglect in anything to please so infinite a goodness? So what can more powerfully move us to flee all sin, and to practice with all diligence all Christian duties of holiness and righteousness, then by faith not only to enjoy God's present blessings in their own worth and excellency, but as earnest pennies and first fruits, pledges and pawns of heavenly and eternal reward, wherewith God of his free grace hath promised to crown all our labors and holy endeavors? whereas if there were no belief and expectation of reward, we should faint under the weight of afflictions, languish in the performance of Christian duties, which are so ill esteemed and accepted in the world, and be wholly taken up in the pursuit of earthly vanities, because we have entertained no better hopes. For as one saith, They savor earthly things, which believe not heavenly promises; They wholly addict themselves to things that belong unto this transitory life, which apprehend not those things which are eternal. They fear not to sin, who think that it shall have no punishment; and finally, they become slaves to their vices, who expect not the future rewards of virtue, &c. Sixthly, by this daily renewing of our faith, we shall be strengthened against all the temptations of our spiritual enemies, so as they shall not be able to hurt and wound us, whether these darts be cast against us from the right hand, or from the left. For faith, as an impenetrable Shield, enableth us to overcome and beat back temptations arising from worldly prosperity; whilst apprehending heavenly and everlasting excellencies, it maketh us to contemn these base and momentary vanities; and the temptations which arise from crosses and afflictions, by persuading us that they are the straight way that leadeth to happiness, that they are not worthy the glory that shall be revealed; that these light and moment any afflictions work for us afar more exceeding and eternal weight of glory; and that if we suffer with Christ, we shall also reign with him. Finally, faith thus daily renewed, not only effectually persuades us unto an holy resolution of leading a Christian and godly life, but also powerfully enables us to performeall the duties thereunto required, with alacrity and cheerfulness, joy and delight; for it moves us to consecrate our selves wholly to the service of him, who hath graciously redeemed us out of the hands of all our spiritual enemies, and to testify our love and thankfulness unto him, who hath done all this for us, by our new obedience. It unites us unto Christ, and applieth unto us the virtue of his death, by which sin is mortified and crucified in us, & we unto it, & to the world, so that we will no longer serve them in fulfilling worldly and carnal lusts; and the virtue of his resurrection, whereby we are enabled to rise from the death of sin, to holiness and newness of life. It giveth unto us with spiritual life, spiritual motion; it cleanseth and changeth our hearts, and taking away the old, it worketh in us a new nature, which is active and operative in all holy and righteous duties, and diligent and cheerful in the performance of them. And whereas before we either did them not at all, or but in outward show formally and coldly, and that not without much pains and difficuly; it enableth us now to perform them like natural actions, with much ease and delight; so as we can say with David, that the Law of God is our chief delight, better unto us then thousands of gold and silver, and sweeter then the honey or honey-comb; And with our Savior, that it is our meat and drink to do the will of our heavenly Father. And as unnatural motions are not without outward violence, lasting no longer then it lasteth, but natural are easy and permanent, as the Sun shineth, and the river runneth of their own accord, freely and without compulsion; so by help of this new nature which faith worketh in us, our actions and motions in the ways of godliness are easy and pleasant, which unto corrupt nature were, even in respect of the outward act, harsh and difficult, continuing no longer then some outward cause of fear or reward doth set them on going. And as the heat of a bath continueth always, because it proceedeth from an inward cause, which changeth the nature of the water; whereas the waters of a pond cannot be made warm, but with much labor and and difficulty, and continue in their heat no longer then the outward cause worketh it in them: so when as faith hath warmed our hearts with zeal of God's glory, and made them active and operative in performing the duties of his service, this heat and motion continue with ease and cheerfulness, because they are spiritually natural, and proceed from an inward cause; whereas if worldly causes work this heat of zeal (as honor and preferment in the heat of Jehu) it being unnatural and forced, soon returneth to its wonted coldness. Finally, faith thus renewed, will make us to serve God with cheerfulness and delight, because it encourageth us in our labors, by apprehending and putting into our hands, not only the present pay of all God's temporary blessings and benefits, but also the evidences and conueighances of our heavenly happiness, which God of his free grace hath by his writings in the Word, and his seals the Sacraments, made over unto us. And who wouldnot cheerfully and with joy do him faithful service, who giveth us present pay above the worth of our work; and for our better encouragement assureth us, that all this shall be but a small earnest in respect of the main bargain, and but the first fruits of that full crop and plentiful harvest of heavenly happiness?
CAP. IIII.
Of our daily exercise in seeking God, and what are the things which are required unto it.
§. Sect. 1 That our seeking God daily, is a necessary duty.
THe second main duty, which we are daily, and even throughout the day to perform, is, to seek the Lord our God, by consecrating our selves wholly both in our souls and bodies unto his worship and service. The which duty is required in many places of the Scriptures. So David exhorteth the Princes of Israel, to set their hearts and souls to seek the Lord their God; and the Lord by his Prophet requireth it of all the people; Seek ye the Lord whilst he may be found, and call ye upon him while he is near. And again; Seek ye the Lord, and ye shall live. For howsoever the Lord, in respect of the infiniteness and immensity of his nature and essence, filleth all places with his presence, and therefore cannot be far (as the Apostle speaketh) from everyone of us; for in him we live, and move, and have our being, as the heathens saw even by the very light of nature; and though in the state of innocence and integrity man had sweet communion with God, and enjoyed the comfortable and lively influences of his saving graces, and dwelled in God, and God in him: yet through the fall of our first parents, and the ouerspreading corruption which did accompany it; man lost God, & was deprived of his presence; was wholly estranged from that happy and holy communion, and had all influence of his grace stopped from: And together with this inestimable loss, he lost also the sense of this loss, and of all the miseries which did accompany it, and therefore never cared or desired to seek and find him, that being again revnited unto him, he might thereby recover his lost happiness; till God, out of his free grace and infinite goodness pitying man's loss and misery, like the good Shepherd, sought us first, who like wandering sheep did stray from him, without any desire of returning, and carrying us home to his sheepfold, caused us to find him before we sought him, yea when we gainsaid and refused to make this search, according to that of the Prophet cited by the Apostle, I was found of them who sought me not; I was made manifest unto them that inquired not after me: All the day long I have stretched out my hands unto a disobedient and gain saying people. Yea, but seeing we have now found God, and have him always by his grace present with us, what needeth (may some say) this daily search and disquisition, seeing that labor may seem vain and to little purpose, which is spent in seeking that which is already found? To which I answer, that we may do that act in an higher degree of perfection, which in the first degrees is done already, yea, seeing we can never in this world do it so perfectly as we should, therefore we ought to do it daily and continually, that we may aspire unto more perfection. And this God, who by his preventing grace caused us to seek him for our own good: requireth us to do daily and more and more for our greater good: and because all our happiness doth consist in our finding and enjoining him; not contenting himself that we should be in the first and least degrees happy, by finding and enjoining him in some small measure, he maketh it our daily task to seek him more and more, that finding him more perfectly, we may perfect our happiness in our full finding and fruition. Yea, in truth there is none that hath truly found him, who doth not daily endeavor to find him more and more. For what hungry man that hath once tasted delicate meats, that can content himself with a taste only, and doth not rather desire to feed on them, till he be satisfied and his hunger allayed? what wise Merchant finding a treasure in a field, which he hath long sought, contenteth himself only to have found it; and doth not rather purchase the field, that he may enjoy the treasure hid in it? or finding a precious pearl, satisfieth himself with a slight sight of the luster and beauty of it; and doth not rather sell all he hath, to buy it, being never at quiet till he safely possesseth it in his own Cabinet? or who finding a rich mine of gold or silver, is contented with the first oar which it offereth unto his view; and doth not rather dignity deeper and deeper, till he have made himself owner of the whole treasure? And therefore it is impossible for any man, that hath tasted how good God is to those that seek him, to leave off and so content himself; but he will labor still to feed on him more and more, till he (as the Psalmist speaketh) be satisfied with his likeness in the Kingdom of heaven, seeing in his greatest fruition in this life, he knoweth that he wanteth much of him. And to leave off further hungering after God, after that we have tasted of his love, bounty and goodness, and to content our selves with a taste only, without further feeding on them, is an evident sign that we are in the number of those relapsed hypocrites, who cannot be renewed by repentance. It is impossible, that if ever we truly felt the incomparable pleasure of God's presence, but that we should seek to enjoy it more and more, til we attain unto fullness of joy in our full fruitiō in God's Kingdom.
§. Sect. 2 What it is to seek God.
Let us then make it our daily exercise to seek the Lord our God, whom to find, and to be happy and blessed, is all one, and whom to miss and lose, is to be miserable and accursed, though we should gain and enjoy the whole world, and all the happiness which it can offer unto us. And to this end, let us consider what it is to seek God, so as we may be sure to find him. Secondly, the manner and properties of this seeking. Thirdly, the inestimable benefits which accrue unto them who daily seek and find him. And lastly, the evils, miseries, and mischiefs, which befall all those that neglect this holy duty. For the first; to seek God, is to labor daily in and through Christ, to recover and make him our own, whom we have lost through the fall of Adam, and our own original corruption and actual transgressions, that being reconciled and revnited unto him, and so becoming one with him, and he with us, we may be happy and blessed in his fruition. For in and through Christ alone, God is to be sought of us; and by him and no other possible means can we ever find him; in him only God's Justice is satisfied, and wrath appeased; in him, as our alone propitiatory sacrifice, he is well-pleased, and being reconciled in the body of his flesh through death, of a severe Judge and terrible enemy, he is become our gracious Father and chiefest friend. And so perfectly hath he made our peace through the blood of his Cross, that he hath left nothing for us to do, but joining with his holy Spirit, to labor that this inestimable benefit may be applied unto us; which is chiefly done by seeking and suing, with earnest desires and hearty endeavors to obtain and make it our own by faith.
§. Sect. 3 What is required unto the seeking of God. First, that we daily labor more perfectly to know him, and remember him.
And to this seeking of God and his favor in Christ, there are diverse things required; first, that we labor daily more and more perfectly to know him, not so much what he is in his own nature, essence, and attributes, as what he is in Christ unto us, that is, infinitely wise to govern us, and all-sufficient by his Word and Spirit to make us wise unto salvation; that he is omnipotent to defend us, and give us victory over all our enemies; that he is immutable, not only in his own nature, but in his love, goodness, and gifts unto us; that he is true to perform unto us his gracious promises, and merciful to forgive us our sins, and save our souls; that Christ is an all-sufficient and perfect Redeemer, to deliver us out of the hands of all our spiritual enemies, and to bring unto us full redemption; that the Spirit is not only holy in his own nature, but also to work in us sanctification and holiness. In all which, and all other respects, we are not so much to labor to know these things in speculation, as in practice and experience, nor to apprehend them in the brain, as to feel them in our hearts, nor to conceive of their excellency and sufficiency as causes, but experimentally to feel and find their efficacy, in producing their effects, and bringing forth their fruits in us. And this is that excellent knowledge which the Apostle so much and continually labored to attain unto, as a thing which being of most excellent use, was also of great difficulty; and therefore he was content to be taken up wholly of it, and in comparison of it, to neglect all other knowledge, not only to know that Christ died and rose again, and the virtue and sufficiency of them for his justification and salvation, which were but the study of a few days or hours, and is easy to be found and learned in every Catechism; and therefore it is not to be thought that the Apostle, who was of such excellent gifts, and illuminated with such an extraordinary measure of knowledge, did take so much pains, and spend his chiefest time and strength in attaining unto it; but to find and feel the power and efficacy of Christ's death and resurrection in his own heart, for the strengthening of his faith, the inflaming of his love, the mortifying of his corruptions, and his spiritual quickening unto new obedience and holiness of life. And as we are thus daily to seek God, by laboring more perfectly and effectually to know him; so also by endeavoring to have these things thus known in continual remembrance, that thinking and meditating on them, we may take all good occasions to reap the fruit and benefit of them for our own use, to speak of them as opportunity is offered, for the good and edification of others, and to draw this knowledge into continual practice, for the reforming and amending of our lives and conversations. To which purpose, we must daily endeavor to purge our memories, and to cast out of these store-houses the rubbish and trash of sinful vanities, which do but cumber the room, and take up the place of spiritual riches and heavenly provision, and as it were to blot out of these tables all lessons of impiety, which in the days of our ignorance were written in them, with all vain, carnal, and corrupt motions and conceits, which will be so many distractions to withdraw our minds from God and spiritual meditations; and in place hereof we must strive to write in them all profitable instructions, which we have formerly learned, and those especially which we have observed in our last holy and spiritual exercises. And if we thus like scholars daily say our part, and recall to our remembrance the lessons which we have learned the last Sabbath, or any day of the week besides, they will be so deeply imprinted in our memories, that they will not easily be forgotten, neither will the learning of new lessons, be a means to put out the old, and make us forget what we have formely learned.
§. Sect. 4 The second thing is, that we adhere unto him with our hearts and affections.
Secondly, unto this daily exercise of seeking God, it is required, that we do continually adhere and cleave unto him with our hearts and affections; that we labor and endeavor daily more and more to wean them from the world and worldly vanities, that they may wholly be fixed and fastened upon him, not affecting and doting upon earthly and momentary trifles which profit not, but minding spiritual and heavenly excellencies, and seeking those things which are above, where Christ sitteth at the right hand of God; and that we do not carry our selves as Citizens of the earth, where we have no abiding place, but that we have our conversation in heaven, from whence we expect a Savior and Redeemer. More especially, we must withdraw our affiance and trust from the arm of flesh, and earthly helps and props, which will most fail us when we most rely upon them; and fasten them wholly upon God the immovable Rock of our salvation, and our chief Tower of strength, resting upon him at all times, and for all things; provision in time of want, protection in time of danger, as well in the absence as presence of all inferior means; knowing that he is infinitely gracious, and all-sufficient to preserve and defend us without, as well as with them. We must also fasten our hopes daily upon God, who is the sure anchor-hold that will stay and secure us against all the storms of troubles and temptations; and daily comfort our selves in our earthly pilgrimage, and take encouragement in the performance of all good duties, even when we are crossed in them, and persecuted for them of the world, by continual renewing our expectation of the performance of God's gracious promises, especially those that concern a better life, which will make us to purge our selves, as he also is pure, and not to do anything which may any way hazard our heavenly happiness. Moreover, we must labor daily that the true fear of the Lord may more and more possess our hearts, making us to reverence him as our heavenly Father, and to stand in awe of him as our supreme Lord and King. By which son-like & holy fear, we shall be more powerfully restrained from all sin, because it is displeasing unto our loving Father, then by all human laws, shame of men, or the sharpest and seuerest punishments; and enticed with more cheerfulness unto all Christian duties, because they are pleasing in his sight, then by all earthly hopes or temporary rewards. By it all other servile fear of men will be expelled, because when they have done their worst, they can but kill the body; and when they have most severely whipped us, put a Passport into our hands, for our more speedy conducting into our heavenly Country: and fearing only God, we shall become bold and courageous in all good duties, and not caring greatly what men can say or do, we will yield absolute obedience unto God's Commandments, and submit our selves in all things to be ruled by his Word and holy Spirit. And so shall we approve our selves to be true Israelites, sound members of the Church, and loyal subjects of Christ's Kingdom; of whom it is prophesied, that they shall return and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter days.
§. Sect. 5 That we must cleave unto God by fervent love.
Fourthly, unto this daily exercise there is required, that we do adhere unto him by most fervent love, setting our affections upon him, and loving him above all things with all our minds, with all our souls and with all our strength: And that we daily and continually renew our love, by considering that he is in himself the chief goodness, infinite in all excellency, beauty, mercy and all perfection, and therefore most lovely and amiable; and also towards us most good and gracious, benign and bountiful. In which respects we are to esteem it our chief happiness, to be by his love towards us, and ours towards him, united unto him, and to enjoy him as our chief goodness and blessedness. For if worldly men do place all their happiness in the fruition of those earthly things unto which by love their hearts are firmly united, as the ambitious man, in the enjoining of his desired honors; the covetous man, of his beloved riches; the voluptuous man, of his wished pleasures; the carnal lover, in the obtaining of his love; how much more ought we to esteem it the top and perfection of our felicity, when by fervent love we enjoy God, being inseparably united unto him, and he unto us in the bonds of love? how much more should our hearts be ravished with delight (as the Spouse in the Canticles) with our mutual and sweet embracements, intercourse of kindness, and tokens and testimonies of love towards one another? In which love if we would be truly happy, our daily care must be to wean our hearts and affections more and more from the love of the world and worldly vanities, that they may be wholly fastened and fixed upon God; and as men, when they would intend the whole strength of their sight to the more perfect beholding of an object, do wink with one eye, that all the visuall spirits being collected in the other, they may more vigourously and exactly discern and comprehend it: so if we would have the whole keys and influences of our affections directed unto God, we must shut and avert them from the world, that we may comprehend and embrace him with more perfection, when they are wholly and solely fixed on him. Besides, the Lord is a jealous God, who can endure no corriuals in his love, and much less that we should share and divide our hearts between him and his enemies. He cannot abide, that professing our selves his chaste Spouse, we should like filthy strumpets have our hearts go a whoring after strange lovers. To which purpose one saith, that that soul cannot be filled with the gracious visitations of the Lord, which is subject to worldly distractions, and by how much the more it is emptied of them, by so much it shall be the more filled of the other; if much, then much; if little, then little. For if the Apostles adhering to the Lord's bodily presence, which was most holy, could not be filled with the Spirit, till he was taken from them; how canst thou hope, who art glued and fastened to the world and thy filthy flesh, to have the sweet presence of God and comforts of his Spirit, unless thou indeuourest to renounce these carnal comforts?
§. Sect. 6 That we must labor daily to have our communion with God increased.
The fifth special duty required unto our daily seeking of God, is, that we labor more and more to have our sweet communion with him increased, and the comfortable fellowship of his holy Spirit dwelling in our hearts, sealed and assured unto us. To which end it must be our daily exercise, to purge and purify them by faith from all noisome corruptions and sinful thoughts, that they may be fit temples and habitations for this pure and holy Spirit to dwell in; and to decke and adorn them with sanctifying graces, which will cause him to keep his residence in us with cheerfulness and delight: we must also submit our selves to be ruled by him, and not quench any good motion which he suggesteth, either by rebellious and flat denials, or by vain excuses and sluggish delays, but presently put the duties in practice unto which he moveth us, and open the door of our hearts at his first knock and call, that he may come in, and supping with us, feast us with a most delicious banquet of Spiritual refections; lest putting off his kind offers with slothful excuses (like the Spouse in the Canticles) we move him to depart, and hide from us his gracious presence, and so move us by a sorrowful and painful search, before we can recover and find him, to make more precious account of his company when we do again enjoy it. We must be careful to preserve our peace with him, if we would enjoy his company; for as the Prophet speaketh, How can two walk together, except they be agreed? To which end we must often renew our faith, and after any slip or infirmity, rely upon the mediation of our Savior Christ for our reconciliation and renewing of our peace. Neither must we alone apply Christ unto us for justification, but also for sanctification, endeavoring in all things to please God; and if we desire to have the peace of him, we must bind our souls to our good behavior; laboring with fervent zeal to glorify him in all our cogitations, words, and actions, not passing any of our time unfruitfully and unprofitably: but employing it so, as some glory thereby may redound to God, and some comfort to our own souls, by furthering the assurance of their salvation. Contrariwise our care must be, that we do not vex and grieve the good Spirit of God, by quenching his good motions which he suggesteth, or by defiling our souls with sinful corruptions; especially, that we do not suffer voluntarily and willfully any known sins to dwell in us, which will pollute our souls and bodies, and making them fitter to be cages for unclean Birds, and noisome styes for filthy Swine, then Temples and habitations for him to dwell in, will move him, as weary of his lodging, to depart from us. Moreover, having this sweet communion with God, and comfortable fruition of his presence, by his holy Spirit dwelling in us, we must labor to preserve it inviolable, by carrying our selves daily, and in all our thoughts, words, and actions, as in his sight, and not to do anything before him, which we would be ashamed to do in the presence of a man that is just and religious. And seeing we have such communion with God, we must endeavor to be holy, as he is holy; for the Lord will be sanctified in all those that come so nigh him, either in his mercy or Judgments; and being a consuming fire, we must take heed that we be not as stubble and chaff, but as pure gold, which will not be consumed, but be made daily more pure by our communion with him. Finally, having this communion with God, we must rejoice in him above all things in the world; and as this communion must not be by fits and starts, like that with our worldly friends, whom we visit only at good times, or when we have got some leisure from our business, but constant, daily, and continual, like the communion of man and wife, who should dwell together in the same house, or of the head with the members, and soul with the body, which whilst life lasteth, admit of no division or separation: so must our joy and rejoicing in God caused by this communion, be constant and continual; according to that of the Apostle, Rejoice evermore: And again, Rejoice in the Lord always: and again, I say, Rejoice; not only in worldly prosperity, but also in affliction and tribulation; for if we enjoy this near communion with God, he may much more fitly say unto us, as Elcanah to Anna, Am not I much better unto thee then all worldly comforts, which are vain and worthless, for they last but a while, and leave thee when thou most needest them? And this joy will support us, even when all other forsake us, and make our labor of love light and easy, which we undertake for the Lord's sake; It will wean our hearts for all carnal delights, and make us even with great joy and comfort to finish our tedious pilgrimage, when as we have the joy and delight of so sweet a Companion in all our Trauailes.
§. Sect. 7 That unto the seeking of God is required, that we daily renew our repentance.
Sixthly, to the daily seeking of God, is required, that we daily renew our repentance; for these in the Scriptures are usually joined together, to intimate unto us that we then seek God, when as we do unfeignedly repent us of our sins. Thus the Lord promiseth, that if the people of Israel would in their tribulation seek the Lord, with all their heart, and with all their soul, and turn to the Lord their God, and be obedient unto his voice, then they should find him. And that if they should humble themselves and pray, and seek his face, and turn from their evil ways, then he would hear from heaven, forgive their sins, and heal their land. So the Prophet Isaiah joineth these together: Seek ye the Lord while he may be found; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him. Without which unfeigned repentance, we cannot truly be said to seek God, or to have any communion with him; for if we say that we have any fellowship with him, and walk in darkness, we lie, and do not the truth. More especially we must seek the Lord, by humbling our selves in true contrition and sorrow for our sins, which have estranged God from us, and made us lose the sense and assurance of his love and favor. And therefore the Lord exhorteth the meek of the earth to seek him, that they might be hid in the day of his anger: And saith, that Israel and Judah should come together, going and weeping, and should go and seek the Lord their God. Secondly, we must seek him, not only by bewailing and forsaking our sins, but also by bringing forth the fruits of new obedience. Whereof it is, that these also are conjoined in the Scriptures; Hearken unto me, ye that follow after righteousness, ye that seek the Lord. Thus Judah is commanded to seek the Lord God of their fathers, and to do after the Law and the Commandment. And Jehoshaphat is commended, because he sought the Lord God of his father, and walked in his commandments: which duties, if we join together, we shall be blessed; according to that of the Psalmist, Blessed are they that keep his Testimonies, and that seek him with their whole heart.
§. Sect. 8 That we must seek to have and hold God's grace and favor in Jesus Christ.
Finally, to this duty of seeking God, is required, that we seek to have and to hold his face and favor in Jesus Christ; desiring nothing more in the world, then to have the bright beams of his countenance continually shining upon us, and to find and feel the sweet and vital influences of his favor, warming our hearts with joy and comfort; for in him we live, and move, and have our being: and if he graciously behold us with the benign aspect of his mercy and love, we live and flourish; but if he do turn away his face, we are troubled; and if he but blow upon us with the breath of his displeasure, our breath will fail, and dying, we shall return to our dust. He is the life-giving Planet, and Sun of all comfort and joy, who by the beams and influences of his favor, both giveth us life, and preserveth us in our well-being. And therefore as the inferior creatures are much indammaged, when in the eclipses of the Sun they are for a short time deprived of its presence and vital influences; so cannot our souls but receive much hurt and spiritual detriment, if the beams of God's favor be for the shortest moment eclipsed from us. Heereof it is, that we are exhorted to seek the Lord and his face, because in him, our life and strength, virtue and vigor chiefly consisteth. Seek the Lord and his strength, seek his face evermore: And therefore no sooner was David moved to perform this duty, but presently he undertaketh it, as being above all other things most pleasant and profitable. When thou saidest (saith he) Seek ye my face, my heart said unto thee; Thy face, Lord, will I seek. And hence it is, that if the Lord did never so little estrange himself, he doth so earnestly pray that he would not hide his face from him; and crieth out as a man utterly forlorn and forsaken of all hope and comfort, My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? And contrariwise, when he enjoyed God's face and favor, he thought himself much more happy, then in the fruition of all earthly blessings. There are many (saith he) that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more then in the time that their corn and wine increased. Now the means whereby we may preserve and assure unto our selves, the face, favor, and loving countenance of God, is daily to strive and labor after greater perfection in all spiritual graces, and in the duties of his service; as to know him more perfectly, to believe in him more assuredly, to love him more entirely, to fear him more reverently, to trust in him more firmly, to hope in him more cheerfully and patiently, to call upon him more devoutly and fervently, to hear his Word more attentively, and to perform all the duties of piety, righteousness, and sobriety, more sincerely and diligently then we did the day before. And if we thus labor and endeavor to please God in all things, we shall be sure of his favor, and notwithstanding our manifold infirmities, he will shine upon us with the light of his countenance, and graciously accept, and be well pleased with us in the face of his Beloved, and our only Savior Jesus Christ.
CAP. V.
Of the right manner of seeking God, so as we may be sure to find him: and of the benefits which arise from it.
§. Sect. 1 That we must seek God first and principally, seasonably and constantly,
AND these are the things which are required to this duty of seeking God daily. The second point propounded, was the manner how he is to be thus sought of us. In which respect, we are to seek him rightly, according to the direction of his Word. Wherein is required, first, that we seek God first and principally, that is, above all things in the world, more highly esteeming him in our judgments, more often thinking on him in our meditations, more fervently cleaving unto him, in our hearts, wills, and affections, more diligently seeking his grace and favor in all our actions, then the greatest excellencies that heaven or earth can afford unto us. Secondly, we must seek him first in time, and before all other things, as men use to seek first things chiefly necessary, profitable, and of greatest value and excellency, and when they have any spare time, things of less use, utility, or worth; as treasures, before lumber; means of life, food, apparel, liberty and peace, before superfluities and such things, as serve only for ornament and delight. Thirdly, we must seek him in the opportune, seasonable, and acceptable time when he may be found, that is, whilst the day of salvation lasteth, and whilst yet God offereth unto us his grace and favor, and still vouchsafeth unto us his holy Ordinances, that seeking, we may find him in them. Yea, whilst God biddeth us seek his face, and even as soon as the word is come out of his mouth, our hearts must answer, Thy face, O Lord, will I seek. So the Lord by his Prophet exhorteth us: Seek ye the Lord while he may be found, and call upon him while he is near: And the Church and people of God persuade one another; Let us go speedily to pray before the Lord, and to seek the Lord of hosts, and I will go also. We must seek the Bridegroom when he is come into his Garden, and inviteth us to feast with him in his spiritual delicacies. And whilst he knocketh at the door of our hearts with the finger of his Spirit, and calleth unto us by the ministry of his Word, saying, Open unto me, my sister, my love, my dove, my undefiled: We must not give him a comeagaine, nor put him off with slight excuses; lest he punish our sloth, by withdrawing himself and the comforts of his Spirit from us; and because we would not open when he knocked, nor answer when he called, he make us to knock, and call and cry, before he will hear us, and to seek him with sorrow, before he will be found of us, that so he may make us afterwards to esteem more of his gracious offers, and to make more precious account of his comfortable presence, when he doth again vouchsafe it unto us; which we did not greatly value, when as we might have enjoyed it with ease and pleasure. Now the most seasonable time of seeking God, are the days of our youth, and when with good Josiah we seek him in our tender age, for he seeketh him best and most acceptably, that seeketh him soonest and with best speed. Which if we have neglected, then the best time of seeking him is the time present, and while yet the sound of his voice in the ministry of his Word ringeth in our ears, calling us to turn from our sins, and return unto him. For whilst God seeketh us in his holy ordinances, it is fit time of seeking him, neither is the acceptable time and day of salvation past, whilst yet the light of the Gospel shineth unto us, and therefore today if ye will hear his voice, harden not your heart. But if we neglect this time, and let Christ go away, through our profaneness or slothful negligence, he will say unto us as he did unto the Jews; Ye shall seek me, and shall not find me; and where I am, thither ye cannot come. And finally, as in respect of the time, we must seek him seasonably, so also constantly, that is, continually, and to the end of our lives, when as having full fruition of him, we shall be secure in his presence, and without fear of losing him. We must seek him, not only in the day of adversity and affliction, when we most sensibly apprehend our need of him: for this may be performed by the greatest hypocrites, and the most despisers of his grace at other times; but also in the time of our prosperity, when carnal reason would persuade us, that having all things at our hearts desire, we have less need to sue and seek unto him. Not only when he showeth his glory and greatness upon extraordinary occasions, as by terrible thunder, lightning, earthquakes, and such like; which caused the rebellious Israelites to seek him, when they had formerly rejected him; but we must continue this duty at all times, according to that wish of the Lord, in the behalf of the Israelites; O that there were such an heart in them, that they would fear me, and keep my Commandments always, &c.
§. Sect. 2 That we must seek God in Jesus Christ, sincerely, zealously, and with all diligence.
And after this manner we ought to seek God, in respect of the time; in respect of the person in whom we must seek him, it must be in the face of his Anointed, and the alone mediation of Jesus Christ, the Son of his love, in whom only he will be found of us. For if we seek him in our own merits, works, and worthiness, we shall, in regard of their imperfections and corruptions, be more estranged from him. In respect of our selves who are the seekers, we must seek him, if we mean to find him, after a right manner; first, sincerely and uprightly, with all our hearts and souls, wills and affections. So David exhorteth the Princes of Israel, to set their hearts and souls to seek the Lord their God. And herein propoundeth himself, as an example for our imitation, professing that with his whole heart he had sought the Lord. Thus Asa and the people of Judah entered into a covenant to seek the Lord God of their fathers, with all their heart, and with all their soul. Which sincere seeking only hath the promise of finding him; according to that in Deuteronomy, If from thence thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and with all thy soul. And so the Lord promiseth the people of Judah, that if in the land of their captivity they would seek the Lord, they should find him, if they should search for him with all their heart. Secondly, we must seek the Lord, not coldly and formally, as though we were careless whether we found him or not, but zealously, and with all earnestness, as being the chief thing which we desire. And as the covetous man neglecteth his meat, that he may get money; and the famished man money, that he may get meat to satisfy his hunger: so must we covet and hunger after God's presence, and labor to enjoy his face and favor, more then to enjoy all our earthly desires. And this fervency of affection in seeking God, is in most lively manner expressed in the example of the Spouse in the Canticles, seeking her Bridegroom, who like a woman ravished with the excellencies of her Lover, and even mad with love, hath her heart so fixed on him, that she can rest neither night nor day; but even in her bed where she should sleep, her mind runneth on him, and between sleeping and waking, up she starteth to let him in whom her soul loveth; of which hope, when she findeth her self frustrate, by his withdrawing himself, she calleth unto him, and seeketh for him; and having neither answer, nor desired success, she runneth about the streets of the City, even in the night, and inquireth of the Watchmen, and everyone she met (as though the heat of love, had made her to cast off the Vail of modesty) if they could tell her no tidings of her Beloved; being never at rest till she had found him, and had again gotten him within her embracements. Finally, unto this fervency in affection, we must join diligence in action, endeavoring and laboring in the use of all good means, whereby we may find God, and be more and more assured of his grace and favor. For unto this sedulity in seeking God, are the promises made; and the Apostle telleth us, that he is a bountiful rewarder of them that diligently seek him. As therefore they who have lost some precious jewel wherein their chief wealth consisteth, do not content themselves with a slight search, but set all other business aside to seek it, and are so intent and wholly taken up with their employment, that they can scarce find any time to sit down and rest them, yea to eat, drink or sleep, till they have found it; and have all their thoughts so intent upon this one thing which they have in hand, that they mind not what is spoken or done in other matters; so must we use the like or greater diligence in seeking God, who is of infinite more value then all the Jewels of the world. And if David was so wholly intent in preparing a visible place of God's presence, that he protesteth to neglect all other things in comparison of it; as that he would not come into the tabernacle of his house, nor go up into his bed; nor give sleep unto his eyes, nor slumber unto his eye-liddes, until he might find a place for the Lord, an habitation for the mighty God of Jacob: then how much more should we be diligent and earnest above all things in seeking God, that we may have him to reside and dwell with us in the temple of our hearts?
§. Sect. 3 Of the fruits and benefits which we enjoy by our daily seeking of God.
The third point to be considered, is the manifold fruits and benefits which they receive and enjoy who thus daily seek God. For first, they shall not be confounded by any shame, nor with the malice and might of all their enemies, according to that of the Psalmist, Let not those that seek thee, be confounded for my sake, O God of Israel. Their infirmities shall not be laid to their charge, nor their imperfections, corruptions and failings in performing the duties of God's service; as appeareth by the prayer of Hezekiah for them, who had prepared their hearts to seek God, whom God pardoned, though they were not cleansed according to the purification of the Sanctuary. They shall not lose their labor, nor spend their strength in vain; for the Lord hath promised that those who thus seek him, shall surely find him. If thou seek the Lord thy God, thou shalt find him, if thou seek him with all thine heart. So Azariah telleth Asa and the people, that the Lord would be with them, while they were with him: and if they sought him, he would be found of them; the which he confirmeth by the experience which their fathers had hereof in former times, even as afterwards they found the Word of God in his mouth confirmed in their own experience; for no sooner did they set themselves to seek the Lord with their whole desire, but he was found of them, and the Lord gave them rest round about. And as we shall by seeking God be freed from all evil, so shall we have the fruition of all good; for we shall enjoy God himself, and he will dwell in us as in his Temple, and communicate himself unto us as unto his love and Spouse. Neither will he come empty-handed, but bring with him his rich rewards: and as he is infinitely good in himself, so will he be good unto them that wait for him, and to the soul that seeketh him. He will not let any good thing be wanting unto them. They shall receive the blessing from the Lord, and righteousness from the God of their salvation. They shall prosper in all their works, be preserved from all dangers, and delivered from all evil; for the hand of the Lord is upon them for good that seek him, but his power and his wrath is against all them that forsake him. He will not forsake them; but will hide them in the day of his anger. They shall receive spiritual growth in all graces, through the beams of his brightness, and the sweet influences of his favor, as the herbs and trees receive growth and become fruitful, by the virtue of the Sun that shineth upon them. Yea, themselves shall be as the shining light, that shineth more and more to the perfect day; and in his light they shall see light, and be admitted to the sight and contemplation of his secret counsels. They shall have their faith and affiance in God more and more confirmed, through that familiarity and communion which they have with him; and having peace with God, they shall have also peace of conscience, and peace with all the creatures. They shall have safety and Christian security in God's presence, favor, and protection, and he will give them rest on all sides, because they have sought the Lord their God. So as they may say with David; I will not be afraid of ten thousand of people that have set themselves against me round about. Though I walk through the vale of the shadow of death, I will fear no evil: for thou, Lord, art with me, thy rod and thy staff they comfort me. God is our refuge and strength, a very present help in trouble; therefore will not we fear, though the earth be removed, and though the mountains be cast into the midst of the sea, &c. And in the greatest garboyles of worldly troubles, they may say with him, I will both lay me down and sleep, for thou, Lord, only makest me dwell in safety. They shall have their hearts filled with joy and gladness in the fruition of his favor, and shall, above all others, have continual cause of rejoicing; according to that of the Psalmist, Let all those that seek thee, rejoice & be glad in thee, and let all such as love thy salvation, say continually, Let God be magnified. And again: Glory ye in his holy name, let the heart of them rejoice that seek the Lord. They shall lead an holy and unblameable life, when as they are always taken up in these pious exercises, and attain daily unto more and more perfection in all saving graces, and in the performance of all Christian duties. Yea, they shall have not only abundance of grace and all Spiritual good in this life, but also of glory in the life to come. For they that seek God now, shall then perfectly find him, and with him eternal blessedness in the fruition of the chief goodness, according to that of the Prophet David: They that seek the Lord with their whole heart, are blessed; for they shall live the life of Grace here, and the life of glory in the world to come.
§. Sect. 4 Of the evils which follow our neglect of seeking God.
Finally, the evils and mischiefs are manifold which follow the neglect of this duty of seeking God: for God's power and wrath is against them, to bring upon them the punishment of their neglect. He will withdraw from such his comfortable presence; and by grievous afflictions enforce upon them this duty, which they will not do cheerfully and of their own accord, according to that in Hosea: I will go and return to my place, till they acknowledge their offense and seek my face; in their afflictions they will seek me early. They shall not prosper in anything which they do or take in hand, as the Lord threateneth the brutish pastors of Judah. And as the flowers and plants cannot thrive and flourish, which enjoy not the light and warmth of the Sun: so much less shall they prosper and grow in grace or goodness, who neglect to seek God, and so deprive themselves of the comfortable beams of his gracious presence. Finally, the Lord hath threatened to stretch out his hand, and take vengeance on them that have not sought the Lord, nor inquired for him; yea, that he will laugh at their destruction, and delight himself in their punishments, as he intimateth, by comparing the day of vengeance to a day of solemn sacrifice, unto which he inviteth his guests, that they may be spectators of these fearful examples, and glorify his Justice in the deserved punishments of those who had not fought him.
CAP. VII.
Of the Christian Armor which we must put on daily, and of the benefits which we shall reap thereby.
§. Sect. 1 Of the several parts of the Christian armor.
WEE have entreated the more largely of that main duty of seeking God, as being not only the chief and principal of all that are to be performed in the daily exercise, but even the root and fountain, sum and substance of all the rest from which they spring, and in which they are comprised. In which respect the other that remain to be spoken of, may be passed over with greater brevity, as being all but special branches of the former duty, and streams that will readily & naturally flow from that fountain. The third main duty then in this daily exercise, is, that we put on the whole armor of God, which is, that we look continually unto our selves, that we be thoroughly furnished, and as it were, armed at all points with the main, fundamental, sanctifying and saving graces of God's holy Spirit, whereby we may be enabled to stand in the day of trial, and to resist those daily temptations wherewith we are assaulted by our spiritual enemies. The chief & principal whereof, the Apostle hath in the Epistle to the Ephesians prescribed unto us. The first is, the girdle of verity; whereby is meant, that we should not only embrace the truth of Religion, and frame our judgments, affections and actions according to the sincere and pure Word of God; but also that our knowledge, profession and practice, be in truth and sincerity of heart, carrying our selves in all things uprightly, and in the integrity of a good conscience. The second is, the breastplate of righteousness, whereby we understand true sanctification and godliness, consisting in an earnest desire, a firm resolution, and constant endeavor of conforming our whole lives according to God's revealed will, that we may please him in all things, and have both our persons and actions accepted in his sight. The third is, that our feet be shod with the preparation of the Gospel of peace: that is, as soldiers that have good shoes and leg-harness, are thereby enabled to hold on their march in stony and rough ways, and thorough the midst of briers and thorns; whereas if they were barefooted, or ill shod, they would be pricked and gauled, and soon tire and faint in the way: So must we daily arm our affections, the feet of our souls, with all the sweet comforts and gracious promises of the Gospel, made unto those who hold out unto the end, and fight until they overcome, without which we shall soon be wearied, and faint in the way, seeing it is rough and unpleasant to flesh and blood, and full of the thorns and briers of afflictions and persecutions. The fourth piece of the Christian armor is, the shield of faith, which also we must daily put on, applying afresh unto our selves God's mercies in the merits of Christ, the gracious promises of the Gospel, and the satisfaction and obedience of our Savior and Redeemer, whereby, though we be never so weak in our own strength, we shall be enabled to resist all Satan's temptations, and to quench and beat back all the fiery darts of the wicked one, so as they shall not be able to wound or do us any harm. The fifth piece which we must daily put on, is, the helmet of salvation, that is, we must continually renew and revive our hopes, and expect and wait for with patience, the accomplishment of all God's gracious promises, which by faith we believe and apprehend. And this will notably encourage us in all Christian duties of a godly life, seem they never so irksome and tedious unto us, when as we have daily an eye to the recompense of reward; and to endure any hard measure at the hands of the world, and to drink the deepest draught in the cup of affliction and persecution for God's sake and the Gospels which we profess, when as we assuredly hope, that the greatest crosses and calamities are not worthy the glory which shall be revealed, because they are light and momentary; but the crown of happiness which they help to set upon our heads, most excellent and eternal. The sixth and last piece, is, the sword of the Spirit, the Word of God, which being rightly managed, is sufficient to defend our selves, and offend and drive back the Enemy, as we see in the example of our Savior Christ, who used no other weapon to vanquish Satan and all his tenons. We must therefore daily exercise our selves in reading and meditating in the holy Scriptures, which will serve as a light to guide us in all our ways, as a goad in our sides, if we be sluggish; as cordial water, if we be ready to faint with feebleness; and as a two-handed sword, to defend us against all enemies who assault us in the way, and labor to hinder and discourage us in our Christian course and conversation. And this armor we must put on, not piecemeale, but complete and in all the parts. We must not put on some parts only, and let other pieces of it lie by, but, as the Apostle speaketh, we must put on the whole armor of God; for if any part be wanting, we shall lie open to the wounds of our spiritual enemies. Neither must we put it one day on, and leave it off another, but we must put it on daily, seeing we are continually assaulted, and have no one day of truce, till by death we have gotten a full and final victory. It must not like armor in the time of peace lie by, or hang rusting upon the walls; but we must always keep it bright and furbished, fit for daily use, & fast buckled unto us both day and night, sleeping and waking, seeing we are continually in the battle, encountered at all times, and even every hour, with the temptations of our spiritual enemies. And to this end we must continually keep the Christian watch, as the Apostle exhorteth, that we be not through our sloth and sluggishness surprised at unawares. And because it is not armor of our own making and providing, but of God's own workmanship, and of his free gift, whereof it is called, The Armor of God: and seeing when we have it, it is not in our power to put it on, but it is God alone, that both bestoweth and buckleth it unto us; therefore unto our watchfulness, we must add fervent and daily prayer unto God, both to give it unto us, and to assist us so with his holy Spirit, that we may be enabled, not only to put it on, but also to keep it continually fast buckled unto us. Neither let us fear that the daily and continual wearing of it will be tedious and troublesome; for though at the first it may seem so, when like fresh water Soldiers we enter into the Christian warfare; yet by daily use, it will become so easy and familiar, that it will trouble us no more then our ordinary apparel.
§. Sect. 2 That the putting on the Christian Armor is very necessary.
Now that we may be moved with cheerfulness to exercise our selves in this daily duty, let us consider that the continual putting on and wearing of this Armor, is both exceeding necessary and profitable. It is most necessary, because the spiritual enemies of our salvation are always in readiness, watching their opportunity, when by their fiery assaults they may vanquish us, and bring us to destruction. And therefore it is as necessary that we should use like or greater diligence, and be always in readiness to withstand their encounters. Secondly, this daily use of the Christian Armor is so necessary, that all other helps are in vain, if this be neglected. For though we should be continually exercised in religious duties, as prayer, hearing the Word, reading, conference and meditation; and in the works of justice and charity, and the ordinary duties of our callings; yet if this Armor be not put on, they will do us no good, seeing they will not be done in truth and sincerity, faith and a good conscience: and therefore even in them our spiritual enemies will set snares to catch us, and finding us naked of our Christian Armor, will lay secret ambushments, even in these religious and charitable exercises, and assaulting us at unawares, will give us the foil, and lead us captive unto sin.
§. Sect. 3 Of the manifold benefits which arise from being thus daily armed.
Secondly, it is most profitable to be thus daily armed, as may appear by the manifold fruits and benefits which will accrue unto us by it. For hereby we shall be strengthened against all the assaults of all our spiritual enemies, so as they shall never be able to prevail against us, but at last be vanquished and overcome. And therefore hath God made for us, and given unto us this spiritual Armor, and to this end he exhorteth us to put it daily on, that we may be able to withstand in the evil day, and having done all, to stand against the wiles of the devil, and all encounters and attempts of the enemies of our salvation. Therefore hath he put into our hands, not carnal weapons, which are far unfitting this spiritual warfare, but such as are mighty through God, to the pulling down of strong holds, and casting down imaginations, and every high thing, that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And therefore we may be assured that God will not be disgraced with the weakness of his workmanship, nor fail of his end for which he hath made it, and so spend his labor in vain: but seeing he hath made it, and put it into our hands for Armor of high proof, let us assure our selves that it will never fail, but will at all times be sufficient to beat back the bullets of Satan's temptations, and to defend us against the assaults of all our spiritual enemies. Again, if we daily put on this Armor, it will make us valiant and courageous, seeing before the fight it assureth us of victory. Whereas, though we have never so much valor and fortitude, yet if we be but naked men, and so lie open to be wounded continually with the fiery darts of the devil, our courage will be soon cooled, and like cowards, we shall betake our selves to a shameful flight. It will make us cheerful in our pilgrimage, and to go on in the ways of godliness and righteousness with much joy and comfort; when as being armed, we shall not need to fear any spiritual thieves that lie lurking in the way to rob us of God's graces, nor to go out of the right way, either to the right hand or to the left, for any worldly terror or discouragement which shall affront us in our course of Christianity. It will preserve us from falling into such sins as will wound our souls and consciences, and strengthen us also against our frailties and infirmities, so as they shall not prevail against us. It will be a notable means to continue us in peace; for as nothing more preserveth our worldly peace, then to be continually prepared for war; so nothing bringeth unto us a more sound and secure peace, even peace with God, peace, of conscience, and peace also in respect of the malicious attempts of our spiritual enemies, then to keep daily this Armor fast buckled unto us. Finally, it will bring with it much Christian security, when as we are assured that we are free from all danger, and that none of our enemies shall be able to hurt us; so as we may lie down in peace and take our rest, because the Lord only maketh us (hereby) to dwell in safety.
§. Sect. 4 That every several part of this Armor bringeth special profit.
And as the whole Armor in general bringeth unto us singular profit; so every several piece and part of it is for special use and benefit. For by the girdle of verity, we shall be preserved against all errors and heresies, and keep a right course in the way of truth; and our hearts being upright and sincere in the sight of God, we shall carry our selves as in his sight and presence, in all our thoughts, words, and actions, and be kept safe from being soured with the leaven of hypocrisy; from lameness, which causeth us to halt between God and the world, and from guile and dissimulation, the poison of the soul, which tainteth and infecteth all virtuous actions. By the breastplate of righteousness, whereby we desire, resolve, and endeavor to do God's will, and please him in all things, our vital parts will be preserved from being wounded with the poisonous darts of the devil; and howsoever with his temptations he may make us slip through frailty and infirmity, and with his hellish darts, inflict some little scratches in the more remote and ignoble parts, yet he shall not be able to pierce our hearts and vital parts, with any mortal wounds of sin, because they are strongly armed with this breast-plate of righteousness. By having our feet shod with the preparation of the Gospel of peace, we shall be enabled to continue our march in the Christian warfare, and so prepared against all afflictions and troubles, which like thorns and briers molest us in our journey, that we shall not be discouraged, nor faint in the way; but by that inward peace which the Gospel bringeth unto us, we shall be confirmed and comforted in the midst of all worldly garboyles and troubles. By the shield of faith we shall repel the firy darts of Satan's temptations, and resist and beat him back when he assaulteth us with greatest fury; we shall also thereby overcome the world, on the one side tempting us with the wages of earthly vanities, by contemning it in comparison of heavenly happiness, of which faith assureth us; and on the other side, threatening and terrifying us with crosses and afflictions, whilst it receiveth them as tokens of God's love, and signs of our adoption, and persuadeth us that they shall work together for the best, and serve as means to further our salvation. By the helmet of salvation, we are also notably strengthened in the spiritual conflict, so as though Satan the old Serpent may bite and bruize our heel, yet he shall not be able to hurt our Head; we are also thereby encouraged to labor diligently after sanctification, and having hope of enjoining with Christ heavenly happiness, it is a notable means to move us to purge and purify our selves, as he also is pure. Finally, we are encouraged to fight valiantly the Lord's battles, by assured hope of victory; and to pass with patience and comfort throughout all worldly discouragements, because we expect, that after we have travailed thorough a little spot of foul way, we shall come safely to a Palace of pleasure, and to all the joys of our heavenly Country. Lastly, by the sword of the Spirit, if we can skillfully use it, we shall be fitted for all purposes, strengthened against all enemies, overcome all difficulties, answer all objections, repel all temptations: Yea, such a glorious light cometh from this glittering weapon, that it is sufficient, not only to defend us, and beat down (like that light which appeared to Saul and his company) with fear and astonishment all our enemies, but to guide and direct us in all our ways, and to make us perfect and wise for attaining unto salvation.
CAP. VIII.
Of the fourth main daily duty, which is to arm our selves against all sin, and to devote our selves wholly to God's service.
§. Sect. 1 That we must necessarily arm our selves against all sin, and the reasons of it.
THe fourth main duty, daily to be performed, is to arm and strengthen our selves daily against sin; and devote our souls and bodies wholly to God's service, in the performance of all Christian duties which may be pleasing in his sight. Concerning the former: It is most necessary that we continually arm our selves against sin, and gather daily new strength, to withstand and mortify our corruptions. First, because Satan like a roaring Lyon, walketh continually about, seeking to devour us, laying at all times and in all places, his nets and snares of perdition, and many baits of worldly vanities, and seals of evil examples, to allure us to stoop and give over our heavenly flight, that so he may catch and ensnare us to our destruction. Secondly, because the world, as a strong enemy, daily joineth with him, laboring one while with her smiles and favors; her allurements and proffers of prosperity, to entice us to follow those patterns and precedents of evil, which she setteth before us; and another while with frowns and threats, afflictions and persecutions, to thrust us by main force into sin. Thirdly, because we nourish continually a secret traitor in our bosoms, which is daily ready to betray us into their hands, even our own flesh and corrupt nature, which is prone to all evil, and taketh delight in nothing more then in glutting it self with the pleasures of sin. So that no sooner do we give over fighting, but we are presently foiled; no sooner do we desist rowing and tugging against the stream of our natural corruptions, but they presently carry us down with a swift course, into someone or other sinful action. Fourthly, because many are the wiles and deceits of sin, which will easily circumvent us, if we do not daily observe and labor to defeat them. One while they will pretend friendship, and that they will do us good; or at least, that they are innocent, and will not hurt us; and at another time necessity, that we cannot live without them, or if we do, a life no better then death, vncheerefull and uncomfortable. Sometime they will plead custom and prescription, which entereth them into possession (as it were) by course of Law. And if we can answer this, they will offer themselves like guests, craving but one nights lodging, with promise then to be gone: but afterwards when they are admitted, either by force take possession, or else upon further acquaintance and better liking, desire to make longer abode. Lastly, because the occasions of sin daily are many, as the objects of unlawful pleasures, which bewitch us with their alluring tunes, and of sinful gain and profit, which like golden chains, draw us into wicked courses; and of pride and vain-glory, which easily persuade us, who are naturally ambitious, to use any means which may further our advancement. Unto which, we may add the daily occasions of unjust anger, thrusting us on to revenge; of envy or disdain; of wantonness and uncleanness; of vain, unsavory, and rotten communication, through sinful society and wicked company, and innumerable such others; all which will powerfully draw us to sin, if we be not daily armed against it. In all which respects, it is most necessary that we arm our selves, and make daily war against all our sins, especially against those which clean fastest to our corrupt natures, and unto which we are most prone and apt to fall. Of which we may take the better and surer notice, if we consider what they were, which before our conversion did most reign and rule in us, seeing these in the state of regeneration, though they be deposed from their regency, yet will, of all others be most hardly expelled; or being in some measure driven out, yet out of their experience of their former victories, will conceive hope of repossessing their wonted hold, and to this end will lurk and honer about us, that they may spy opportunity of re-entering, like Crowes and other birds of prey, which are beaten off a field, where they have long used to feed. As also if we observe what are those sins which our corruption most liketh and longeth after, and is most ready to extenuate and excuse, when we are touched and reproved for them, making them light and venial, by gilding them over with vain, frivolous, or false pretences. And finally, we may know them by our own lamentable experience, when as we carefully observe what sins most distract us in all good exercises, and hinder our growth in godliness; and what they be, into which, through frailty we most often fall, and whereby we have been most overtaken. And when we have by these means taken notice of them, we must with most diligence and resolution arm our selves against them; seeing by them we have most dishonored God, and wounded our own consciences, and are in greatest danger to be overcome, and led captive to hell and destruction, being like bordering enemies, which have a strong party in our selves, and have best opportunity to take all advantages against us.
§. Sect. 2 Of the means to work in our hearts a true hatred of sin.
Now the means whereby we may be armed against all sins in general, and these in particular, are many. The first and principal, is to work our hearts to a deadly and irreconcilable hatred against them, by meditating of the infinite Majesty and goodness of God, against whom they are committed, how great and glorious he is in himself, and how good and gracious unto us, who hath given us all the good things which we enjoy or hope for, yea his chiefest Jewel, his best beloved Son to die for us: By considering that it is above all things most hateful and displeasing unto God, and maketh all creatures in whom it is most odious, though never so much beloved of him; As we see in the example of the rejected Jews; Adam cast out of Paradise, the Son of God himself, who bearing our sins, did bear all his Fathers wrath, and could not be reconciled, till by his sufferings he had made full satisfaction to his Justice. That it is most heinous and capital, being committed against so infinite a Majesty, as appeareth by those dreadful and eternal punishments, which God's righteous judgment inflicteth on those that commit it, in this world and the world to come, that it is the greatest folly in the world, hazarding the eternal salvation of our most precious souls, which are of more worth then many Monarchies, and plunging them into hell and everlasting destruction, for the momentary and uncertain fruition of earthly vanities. That it pierced the Lord of life, and nailed him to the Cross, causing him to be condemned that came to save us, and to be put to a shameful death, who came to give unto us everlasting life. That the deep die of it so stained our souls, that nothing could wash away the filthy spots that it left behind it, but the precious blood of Christ. That it vexeth and grieveth the good Spirit of God dwelling in us, & by defiling our bodies and souls which are his Temples, doth make him weary of his lodging. That above all things it delighteth the devil, as being the child and darling of this hellish parent; and maketh us to become fit rooms for him to revel in, and to pass his time with most delight. Let us consider of the manifold evils which it causeth unto us, both privative and positive, in this life and in the life to come. For it depriveth us of all good, and bringeth with it all evil. It separateth between our God and us, and turneth the greatest love into the most dangerous enmity. It defaceth his Image in us, and stampeth upon us the image of the devil. It frustrateth the end of our creation, which was, to glorify God, by our worshipping and serving him, yea of our Redemption by Christ, if we live and die in it without repentance. It casteth us (like out-laws) out of God's protection, and maketh us (like slaves) subject to the tyranny of Satan. It is the cause of all the evils of punishment, which are inflicted upon the creatures in this life and the life to come. It blindeth the mind, and hardeneth the heart, debarreth us of all sweet communion with God, and depriveth us of the inestimable comforts of his holy Spirit. It weakeneth our faith, and woundeth our conscience, taketh away all inward peace, and filleth our hearts with shame and sorrow, and our faces with blushing, or (which is worse) with impudency. It depriveth us of God's eternal and most comfortable presence, and of the joys of his heavenly Kingdom, and plungeth us headlong into hell and destruction. Finally, let us add unto these, whatsoever other evils we can imagine, and then conclude, that sin, as the cursed mother of them all, hath bred them in her hellish womb.
§. Sect. 3 Of the means whereby we may be strengthened against sin.
And when by these meditations we have wrought our hearts unto a true hatred of all sin; there are other means to be used of us, that we may be strongly armed against it. As first, that we do throughout the whole day entertain and nourish good and holy desires, and firm and constant resolutions, that we will resist and withstand it, in what manner or form so ever it shall set upon us. For nothing will bring more easy and assured victory, then Christian courage and resolution, to fight and strive against it, grounded not on our own strength, but upon the power and promises of God, and that we will let pass no good means vnassayed whereby we may overcome. Secondly, we must keep a daily and continual watch over our selves, and especially over our hearts, that we be not surprised on a sudden, nor hardened or hartened in any wicked course, through the deceitfulness of sin; of which, we shall have occasion to speak more fully hereafter. Thirdly, we must be no less careful in flying all occasions, inducements, and provocations unto sin, then the sinful acts themselves; for if we willfully cast our selves into these temptations, it is just with God to deliver us unto evil. Fourthly, we must make conscience of committing of the least sins, which being admitted, will make room for the greatest; and withstand sins in the first degrees, as soon as they are suggested by the devil, the world, or our own flesh; casting out this hellish wild-fire, before it hath by the least abode inflamed our concupiscence, or before this seed of impiety hath gotten any warmth or growth. Fifthly, we must be so bold and valorous in God's assistance, as that in the mean time we be suspicious and fearful, in respect of our own weakness and frailty, and the might and malice of our innumerable enemies, taking good heed, whilst we stand, of falling, and working out our salvation with fear and trembling. Sixthly, we must daily walk with God, and carry our selves continually as in his sight and presence, who not only taketh notice of all our actions, but also will cause us one day to give a strict account of them, either to reward them graciously, if they be good; or to punish them severely, if they be evil. Lastly, let us daily and continually resign our selves over into the hands of God, who is alone able to deliver us from all evil, and crave instantly his protection from all enemies, and the direction of his holy Spirit, that by the good guide thereof, we may throughout the whole day be preserved and kept in the way of righteousness and holiness, and from erring and going astray in the by-paths of sin.
§. Sect. 4 That we must embrace all virtues and Christian duties.
And as we are thus daily to arm our selves against sin; so are we constantly and continually to desire and resolve in our hearts, that we will embrace all virtue, and perform all Christian duties, both unto God, our neighbors and our selves, throughout the whole day, not thinking any grace or good duty so small, that it may be neglected, or so difficult and of such an high nature, that it may not be attempted and sought after. Neither must we content our selves to take the occasions of well-doing, when they are offered & thrust upon us, but we must exercise our minds, by studying and advising how we may get & gain the best opportunities of doing most good, both for the advancement of God's glory, and our own and our neighbors good. But especially we must set our selves with most earnest study, and serious diligence to attain unto, and adorn our souls with those graces, wherein they are most defective, and to perform those duties which our consciences tell us that we have in time past most neglected, not because they were in their own nature less excellent, profitable, or necessary (for so when time and opportunity will not suffer us to perform all, we may omit lawfully those duties which are of least use and importance) but because our corrupt natures being most averse unto them, we find them most difficult and unpleasant unto us. For so shall we receive a double benefit, not only doing that which is good, but also in doing it, profit daily in the denying of our selves and our own wills, in the mortifying of our corrupt nature, in that wherein it is most strong and rebellious, and in strengthening our regenerate part and new man, in that wherein it is most weak and defective. And if we would thus daily enlarge our desires, and strengthen our resolutions, to the embracing and practicing of all virtuous actions and good duties, we should receive singular profit by it. For we should not so easily as we do, let slip the occasions of well doing, but take hold of the opportunity when it is offered; we should not be so faint-hearted, and weak-handed in good duties, nor so easily daunted and discouraged in them, but should become strong and valorous, if we would thus daily confirm and strengthen our hearts and hands, by these good resolutions, that we will let pass no opportunity of performing those Christian duties which God requireth of us. Finally, notwithstanding our many frailties and infirmities in our best actions, and slips and falls into sin, we should be accepted of God through Christ, in this Evangelical obedience, as though it were free from all imperfection; seeing he respecteth more our hearts then our hands, and our resolutions and endeavors, more then our abilities and performances.
CAP. IX.
Of the fifth and sixth daily duties, which are to conform our selves to God's Law, and to submit our selves to his good pleasure.
§. Sect. 1 That we must conform our thoughts, words, and actions, according to God's Law.
THe fifth main duty wherein we are daily to exercise our selves, is, that we rightly dispose of all our thoughts, words, and actions, so as they may in all things be conformable to the Law of God. In respect of our thoughts, our care must be, that we be not earthly minded, like Citizens of the world, nor suffer them to be fixed and fastened upon earthly and momentary vanities, which profit not; as how we may get or keep the honors, riches, and pleasures of the world, by carnal and unlawful means, which are too base objects for them which are of so high and divine a nature; but that they be chiefly taken up, and exercised about spiritual, holy, and heavenly things: as of their excellency, profit, and necessity, by what means we may obtain, or having them in some measure, may be more enriched with them; how we may safely keep them and be secured from fear of losing them. How we may be more and more united unto Christ, and assured that both he and all his benefits do belong unto us. How we are so to carry our selves, that we may more sensibly and feelingly apprehend the power and efficacy of his death and resurrection working in us, and replenishing our hearts with sweet consolations, and joy in the holy Ghost. How we may be daily more assured of God's grace and favor, and feel and discern the light and warmth of his loving countenance shining upon us, and inflaming our hearts with his love. How we may withstand temptations, and get mastery over our strongest corruptions; and how we may daily be more renewed and strengthened in all grace and goodness, that we may increase in bringing forth more fruits of holiness and righteousness. And with these and such like holy and heavenly meditations, our minds must chiefly be taken up; and when we exercise them about earthly things, and the duties of our callings, it must be, as upon means which tend to these ends, and (like birds) we must use the earth as a help to raise up our selves, and to gather wing, that we may soar aloft in heavenly meditations. The which we shall do, if we perform the works of our callings, in faith and a good conscience, in love and obedience unto God, as duties of his service which he hath required at our hands, with prayer for good success and thanksgiving, when by God's blessing we have obtained it; and when we use them as means to further our main ends, namely, the advancement of God's glory, and the eternal salvation of our souls.
§. Sect. 2 Of the right ordring of our tongues, and the means of it.
The like care and endeavor we must daily use in the right ordering of our tongues and speeches, either by seasonable silence, when wisdom, discretion, and gravity requireth it; of which, the general rule is, that it is better to forbear and say nothing, then to vent that which is vain, unprofitable, or worse then silence: or else by speaking that which is useful and necessary for the advancement of our main ends, which are God's glory, the profit of our brethren, and the comfort and salvation of our own souls. God is glorified by our speech, when as we do not presume to speak of him, his attributes and persons, his name, Word or works, upon any light or slight occasion, vainly or in jest; but when the cause is weighty and important, and then gravely and seriously, with all humility and due reverence. Our neighbor is profited, when as our speech is gracious, powdered with the salt of wisdom, and either tending to spiritual edification, by instruction, admonition, exhortation, reprehension, counsel or comfort; or to his temporal good in his worldly affairs. And our own comfort and salvation is furthered, when unto these former we add such speeches as more properly tend to our own good, as to the increasing of our wisdom and knowledge, the strengthening of our faith, the increasing of any other saving grace; as when we mutually inform one another, and stir up the graces of God in us by holy conferences; or else such as are profitable in respect of our temporal estate, as about the ordinary businesses of our callings and earthly affairs, in which we are daily conversant. Now that we may thus rule our tongues, and order our speeches in this holy manner, abstaining from all light and vain words, frivolous and unprofitable discourses, and rotten and unsavory communication; let us consider, that God hath given us this excellent gift of speech that we might thereby glorify him, and benefit one another, especially in the best things: & therefore they who neglect these, and direct their speech to contrary ends, do most fearfully abuse this excellent gift, and thereby justly deserve to be deprived of it. Secondly let us consider, that God is always present with us, and is an ear-witness of all our speeches; and therefore let us blush for shame, to speak anything in his hearing, which we would not utter in the presence of a grave, wise and religious superior. Thirdly, let us continually remember that fearful saying of our Savior, that we shall give an account of every idle word at the day of Judgment, and that by our words we shall either be justified or condemned. And therefore let us not vainly and causelessly increase our accounts, not only by idle and unprofitable, but rotten and unsavory speeches, nor use this wind of words, as bellows to kindle against our selves the flame of God's wrath here, and the fire of hell in the life to come. And to this purpose let us with the Prophet David, take heed to our ways, that we offend not with our tongue, and considering that it is an unruly evil, and as the Apostle James compareth it, like an headstrong Horse, that will stand on no ground, let us break it with the terrors of God's Judgments, and curb it in with the bridle of his fear, that it may not rush into any unprofitable & wicked speeches. And because we cannot by all our force and skill, care and watchfulness, tame this wild and unruly beast, but that it will break out and utter such things as are either vain and useless, or hurtful and sinful, let us often desire the Lord who gave us our tongues, that he will by his grace and holy spirit, rule and order them, and that he will set a watch before our mouths, and keep the door of our lips, that we may speak only those things which may tend to God's glory and the mutual good of one another.
§. Sect. 3 Of the right ordering of our works and actions.
Finally, our daily care and endeavor must be, rightly to order and dispose of all our works and actions, that they may be conformable to the Law of God, both in doing the duties which he hath commanded, and in leaving undone the vices and sins which he hath forbidden and condemned, and that whether they respect God or our neighbors and our selves. For our time and strength must be spent either in the religious duties of God's service, or in the works of justice, charity and mercy towards our neighbors, or of temperance, sobriety and Holiness towards our selves; either in the general duties of Christianity, or the special duties of our callings, or in using the means and helps whereby we may be the better fitted and enabled unto all and every of them: That so we may glorify our heavenly Father, by having the light of our godly lives shining before men, edify our brethren by our good example, make our own calling and election sure, walk worthy of our high calling, adorn our profession, gain others to the profession and practice of the true Religion, and by our fruitfulness of obedience obtain a plentiful harvest of joy and happiness, when Christ shall come to Judgment, and render unto everyone according to their works. Neither must we only take care, that our minds and hearts be taken up and furnished with good thoughts and holy affections, and our tongues exercised in Christian communication, and speeches savoring of grace and godliness; but also that we bring them to good effect, by practicing what we think and speak, in all our works and actions. Nor that we mortify sin in our souls and affections, but also in our earthly members, and outward man; and if through frailty we have entertained into our minds and hearts sinful thoughts and desires, or broken out into rash and inconsiderate speeches; yet at least, let us stay here, and not produce it into act, which is to give this cursed birth full growth and strength, and to consummate and bring it to full maturity and perfection.
§. Sect. 4 Of the sixth main duty, which is, to submit our selves to God's good pleasure in all things.
The sixth main duty which we are daily to perform, is, to submit our selves in all things to God's good will and pleasure, and to resign our souls, bodies and states to be governed and guided by his providence, without murmuring or repining, being contented with whatsoever he sendeth, and to endure what he inflicteth, not only with meekness and patience, but also with cheerfulness and spiritual joy, of which we have the Apostle Paul an example for our imitation, who had learned in all estates to be content, so that he could be abased and abound, full and hungry, yea was able to do all things, through the help of Christ that strengthened him. To the attaining of which contentation, we are to consider, that the Lord is infinitely wise, and knoweth what is better for us then we our selves, infinite in power, and able to do that which in his wisdom he knoweth to be best, and infinite in goodness, mercy and compassion towards us, and therefore that he will do that unto us and for us, which in his wisdom he knoweth most profitable, especially for the eternal salvation of our souls. That by his providence he ruleth all things in heaven and earth, and most wisely and powerfully directeth them to the good of all that depend upon him, that in an especial manner he doth thereby watch over them that fear and trust in him, and will not suffer them to want any thing that is good. Finally, we are to remember his gracious promises, whereby he hath assured us, that he will turn all things, even our troubles and afflictions, unto our good; that he will be a Sun and a Shield, and will give grace and glory, and withhold no good thing from them that walk uprightly; that if we first seek the Kingdom of God and his righteousness, he will give us all other things as advantages to the bargain. Unto which, if we add the consideration of God's infallible Truth in making good all his gracious promises, we may well be contented in all estates, seeing he will never fail nor forsake us, as the Apostle speaketh. And lastly, if we would have this contentation in all estates, we must cast our eye as well upon that which we have, as upon that which we want; and think upon those innumerable blessings which we enjoy, the least whereof we have not deserved, as well as upon those things wherein we are defective: we must not so much look upon those few that are preferred before us, as upon those multitudes that come far behind us, who want many of those good things which we possess, though it may be, they have deserved them better then we. And if by these and the like means we nourish this contentation, then shall we have a salve in readiness fit for all sores, a medicine against all maladies; and cordial water which will revive and comfort us against all those qualms of earthly discouragements, that hinder our proceedings in the ways of godliness, and make the service of God displeasant and irksome unto us. We shall go on cheerfully and joyfully in our Christian course, without murmuring and repining, when we find a foul passage or stumbling blocks in our way; and the better please God in all things, when as in all things we are well pleased with him.
CAP. X.
Of the last main duty of the daily exercise, which is Prayer.
§. Sect. 1 That we must pray daily and continually.
THe last daily duty to be performed of us, is, effectual and fervent prayer, from which not any day, nor any part of the day is to be exempted; for we must, as the Apostle speaketh, pray without ceasing, always watching thereunto with all perseverance. To which end tendeth the parable of the unrighteous Judge, propounded by our Savior Christ. In which regard, that may be said of prayer, which the Apostle requireth in preaching, namely, that it must be done in season and out of season; if at least any time may be said unseasonable for this holy duty; whereby we are not to understand with those ancient Heretics, that we must spend our whole time in prayer and do nothing else; for the Apostle Paul himself spent much of his time in preaching, writing, disputing, and in other duties of his calling, and yet as he exhorted others, so he often professeth, that it was his own practice to pray continually and without ceasing. And our Savior Christ also, who requireth this at our hands, and propounded himself as a pattern of his own precept, spent much of his time in other exercizes, as preaching, conferring, doing miracles, and such like: But that we always be ready, and have a disposition to prayer at all times; that we think no time exempted, when any fit and good occasion is offered, whether it be night or day, or any part of either of them, nor any place excluded, if there be cause and opportunity: for we must pray everywhere, lifting up holy hands without wrath or doubting, at home and abroad, in our businesses and vacancy from labor. And thus he expoundeth himself, interpreting these words, without ceasing and always, of every opportunity and seasonable time, when God either ordinarily or extraordinarily giveth unto us any fit occasion.
§. Sect. 2 Of ordinary prayers at set times, and how often to be performed.
Concerning our ordinary prayers, they are for the most part limited to set and ordinary times, although we are not to be so strictly tied to our hours, but that they may be changed from one to another upon necessary occasions. And they ought to be performed in a solemn manner, with due preparation, conioyning together the parts of prayer, confession, petition and thanksgiving, with due respect both of place and time. Neither are these prayers to be continued throughout the whole day, but in the several parts thereof, as shall best fit with our occasions, and also with our zeal and devotion. Notwithstanding we are to pray even after this manner, not once only, but often; according to the examples of the Saints in former times. So David professeth, that he prayed unto God in the morning, at noon and in the evening; and Daniel so stinteth himself to solemn prayer upon his knees three times a day, that he would not neglect it upon any occasion. And howsoever no man can stint these set times of prayer unto a certain number, but it must be left to be measured out according to several occasions, leisure, opportunity and the proportion of every ones gift of grace, faith, zeal and devotion which they have received; which being so various, diverse and different, it is no more possible to appoint a certain measure unto them, then a size of apparel to fit every ones body, or a proportion of meat which should satisfy every ones appetite. Or if we should; what were it, but (like the Tyrant, that would have one bed to serve for men of all statures) to rack out and torture the over-short devotion of those that are children in Christ; and to mayme and cut theirs shorter, who are men grown and come to a perfect age? Yet seeing all Scriptures are written for our learning, me thinks these examples should not be in vain, but well-befitting, for the most of God's children to follow and imitate, especially in this light of the Gospel, and when the gifts of the Spirit do so abound. And therefore I would persuade all good Christians, that besides their prayers and thanksgivings before and after meals, whereby God's blessing is obtained, and the creatures sanctified to their use; they would at least thrice a day make their solemn and set prayers unto almighty God; that is, first, betimes in the morning privately by themselves, before they go about their ordinary affairs and works of their calling. And then in the family, some time in the forenoon, when as the household may with most conueniency meet all together, and either before or after Supper, when as we are to go unto our rest, or if we be under government, and in such families wherein these duties are neglected, then must we perform them privately by our selves, wherein we are to pray in especial manner for all those who dwell with us, and principally for our governors; among other blessings, craving this above others, that God will be pleased to give them hearts to erect the exercises of Religion in their families, to the advancement of his own glory, and the salvation of themselves, and those who are committed to their charge. But yet let neither governors nor inferiors content themselves with these family-duties, which they perform with others; but set some time and place apart for their private devotions, that they may have secret conference with God, confessing and bewailing their particular sins and corruptions, which being known only to him and their own consciences, they would not have men to take notice of them by any open acknowledgments; laying open their special wants, and desiring earnestly a supply of those gifts and graces wherein they find themselves most defective; and rendering thanks unto God for those peculiar benefits and blessings, which in a special manner he hath conferred upon them.
§. Sect. 3 Of the extraordinary prayers upon every good occasion.
But it is not enough that we use daily these set, solemn, and ordinary prayers, but we must, as our Savior enjoineth us, Pray always, and as the Apostle speaketh, continually, and without ceasing. That is, we must be ready to pray, so often as God shall give us any occasion, or as the Apostle speaketh, in everything; that is, craving God's blessing when we undertake any business, and praising his name for his gracious assistance, whereby we have been enabled to achieve it; craving his protection at the approaching of any danger, and his help and strength for the overcoming of any difficulty which affronteth us in our way. In a word, we must pray in season, that is, at our ordinary times, and upon common occasions; and out of season, that is, extraordinarily, when any special and new occasion offereth it self unto us. Unto which prayers, there is not required that we should use our voice, or gestures of the body, which are used in set prayers; or that we should in any continued or long speech of the soul unto God, express our selves in all the parts of prayer: but only that we use sudden and short ejaculations, lifting up our hearts unto God, and as it were darting unto the Throne of grace our fervent desires, which we may do, without being discerned in the midst of a crowd, and without any distraction from our ordinary affairs. And thus Nehemiah prayed unto God in the presence of an heathenish King, for good success in his suite. Moses in the midst of the Army for help and deliverance, when as they were pursued by the Egyptians: And our Savior Christ himself, at the grave of Lazarus. And thus are we to pray continually and without ceasing, either in our set and solemn prayers, or these short expressions of our hearts desires in all companies, upon all occasions, and at all times; not only in the day time, but even in the night also, either rising with David to praise God, when our hearts are ravished with the joyful apprehension of some extraordinary benefits; according to that, At midnight will I rise to give thanks unto thee, because of thy righteous Judgments; or with the Church in the Lamentations, to crave help and deliverance when we lie under the weight of some grievous afflictions. Arise (saith she) cry out in the night, in the beginning of the watches, pour out thine heart, like water, before the face of the Lord, &c. And this if we do, our prayer will be more fervent and effectual, our senses and souls being sequestered from worldly affairs, and not encumbered and interrupted in these holy exercises, with any earthly distractions. Or at ordinary times, and upon usual occasions, lifting and raising up our hearts and minds unto God, when we wake out of our sleep, praising him for all his mercies and goodness, and namely, for the rest which he hath given us, and desiring the continuance of his love and favor, with all the signs and testimonies of it. But here our chief care must be, that by this continual custom and daily practice, we do not grow to a less esteem of this high and holy duty, that our hearts be not negligent and careless in the performance of it, and so our prayers become cold and formal, and performed more for custom then for conscience, but that we pray with our whole hearts, in zeal and fervency of Spirit, accounting it the highest privilege in the world, that we have daily and continually such sweet intercourse and communion with God, and such free access unto the Throne of grace, at all times, and upon all occasions, to make our suites and requests known unto our Sovereign King and gracious Father, with assurance to have them heard and granted. The which must inflame our devotion and zeal, and cause us to pour forth our hearts unto God; without which, the prayer of the lips, wanting the fire of zeal and devotion, will become (as the Wise man speaketh) the sacrifice of fools. And therefore we must with David, pour out our souls unto God; and with the afflicted Church, lift up our hearts with our hands unto the Lord of heaven; or else we can have no assurance to be heard, seeing these only who thus do have the promise; according to that of the Psalmist; The Lord is nigh unto all them that call upon him, to all that call upon him in truth. And if we would have the sacrifice of our prayers accepted of God, we must not only offer unto him our outward members and parts, but wash also our inwards, our hearts and affections, and so offer our selves as a whole burnt offering unto God. And whilst we stretch out our hands, our hearts also must be enlarged with thirsting desires, after the living waters and springs of God's gifts and graces, like unto the thirsty land.
§. Sect. 4 Divers motives unto the daily exercise of prayer.
Unto which daily and continual prayers, with this zeal and fervency of Spirit, we may be moved; first, if we consider, that we stand in such need of God's continual help and assistance, that we cannot subsist without it the least minute, for in him we live, and move, and have our being. Secondly, that we stand daily and continually in want of some gift and grace of God, and of all of them in some measure and degree; and also of someone or other of God's temporal benefits, or at least, of the right and holy use of them. And therefore seeing our wants are continual, and God hath appointed prayer as the hand of the soul, to be thrust into his rich Treasury of all grace and goodness for a continual supply, without which we can have no assurance, that we shall receive anything at the hands of God; hereby it manifestly appeareth that our prayers also ought to be daily and continual. Thirdly, we are daily and continually subject to innumerable dangers, in respect of the evils that may befall us in our souls, bodies, and estates, and it is God only watching over us with his providence, that can both preserve us from them, and deliver us out of them: the which, we cannot expect, unless we serve his providence, by using this means of prayer, whereby only his gracious help and assistance is obtained; and therefore our continual dangers, needing continual preservation from them, commendeth unto us the necessary use of our daily and continual prayers. Finally, the many and mighty enemies of our salvation do continually assault us with their temptations, that overcoming, they may bring us to destruction. And prayer is the chief means, both of buckling unto us the whole Armor of God, whereby we are enabled to stand in the evil day; and of obtaining the help and assistance of his holy Spirit, whereby alone we are enabled to overcome. And therefore as we are continually tempted to one sin or other, so must we continually pray for grace to withstand the temptation; and as the Apostle speaketh, Pray always, with all prayer and supplication in the Spirit, watching thereunto with all perseverance, &c.
CAP. XI.
Of the daily exercise of Thanksgiving; and how it ought to be performed.
§. Sect. 1 What things are required in the duty of thanksgiving.
ANd as we are thus to pray daily & continually, by making our suites and petitions unto God, so also by thanksgiving, returning thanks and praise for all the benefits and blessings which we receive at his hands. Unto which duty, diverse things are required; first, that it be done in the name of Christ, according to that of the Apostle, By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. Secondly, that it be done in a right manner; unto which is required, that it be done, first, not only in outward profession with the lips, but also inwardly with the soul, with all the powers and faculties of it, according to that of the Psalmist, Bless the Lord, O my soul, and all that is within me, bless his holy name. First, in our understanding we are to take notice, and rightly to conceive of God's benefits, not only in some generality, but also of those particular blessings, which we daily and continually receive from him; that we may not be ungrateful, through ignorance and heedlessness, but have thankful minds, and so, as the Psalmist speaketh, sing praises with understanding. Neither must we only know God's benefits and blessings, but also acknowledge them to be his free gifts, and that he is the principal Author and fountain of all the good which we either presently enjoy, or hope for in time to come; giving him the whole glory of his gifts, and not attributing them to secondary causes and inferior means; which are only his instruments by which he conserreth these gifts upon us. In our judgments, we must rightly value, and highly esteem of God's benefits, as well when we enjoy them, as before we had them, or when they are taken from us; not extenuating, but rather amplisying his gifts to the advancing of his glory, and increasing of our thankfulness. In our memories we must thankfully retain the remembrance of God's manifold mercies and inestimable benefits, that we may continually take occasion thereby to praise him for them; esteeming it one of the worst kinds of ingratitude, to forget our benefactor, or the gifts and blessings which we have received from him. And this God often imposeth upon his people, that they should not forget him nor his blessings; and David upon his own soul, Bless the Lord, O my soul, and forget not all his benefits. But above all, we must be thankful unto the Lord with all our hearts; according to that of David; I will praise thee, O Lord, with my whole heart. Or if we fail herein of that perfection which the Law requireth, yet at least let us do it in uprightness and integrity, which will be accepted of God in Jesus Christ. Unto which thankfulness of the heart is required, first, that it be done in humility, giving God the whole praise of his own works, and acknowledging his glory and greatness, his goodness and graciousness, who dayneth and vouchsafeth of his free grace to respect us who are dust and ashes, base and contemptible, sinful and miserable, and are so far off from deserving the least of his mercies and benefits, that we have justly merited the greatest of his judgments and punishments. Secondly, we must show our thankfulness, with all due reverence, in respect of God's glorious Majesty, acknowledging it to be a singular privilege, that so mighty a King, and Sovereign Lord of heaven and earth will receive anything at our hands. Thirdly, we must perform it with all alacrity and cheerfulness, rejoicing much, in that he giveth us not only the occasions of this duty, but hearts also to do it in some poor and weak measure.
§. Sect. 2 That we must give thanks in all things.
And after this manner must we show our thankfulness unto God: The object of our thanksgiving, or the cause and occasion of giving thanks, is, all things, according to that of the Apostle, In everything give thanks; And again, giving thanks always, for all things, unto God the Father, in the name of the Lord Jesus Christ. That is, we must give thanks for all good things, which are so in their own nature, or which through God's wisdom, power, and goodness are made so unto us; for positive good things, as all God's blessings and benefits, both temporal, spiritual, and eternal; or privative, when God in his love and mercy freeth us from those evils of punishment which our sins have deserved, or at least, doth not inflict them in that measure and degree which he might justly impose upon us: in which respect, the Church in her greatest afflictions took occasion of praising God, and acknowledging his mercies, in that they were not utterly consumed: And doth also turn these light and momentary afflictions to our good, as the mortification of our sins, the enriching of us with spiritual graces, the furthering of our salvation, and the increasing of our heavenly joy and happiness.
§. Sect. 3 That we must give thanks at all times.
And this thankfulness in all things we must show at all times, that is, daily and continually, privately and publicly, secretly in our hearts, and outwardly in our words and works, so often as we have any occasion and opportunity offered unto us, either ordinary or extraordinary: by consideration, either of positive or privative benefits; both at set times of prayer, and throughout the whole day, by lifting up our hearts with thanksgiving unto God, for the continual benefits, which in every part of the day he conferreth upon us: As our deliverance from evils, with which we see others overtaken, our preservation from many dangers, to which we are daily subject: for the assistance of his grace and holy Spirit, against the temptations of our spiritual enemies; for keeping our hearts in his fear, and from wandering with the world, in the by-ways of sin and wickedness. For giving us hearts to seek and serve him, and for accepting of us and our imperfect actions, in the perfect obedience of Jesus Christ. For multiplying and continual renewing of all his blessings and benefits upon us, and those that are near and dear unto us, both in temporal and spiritual things, and for those assured hopes which he hath given us of heavenly and everlasting happiness in the world to come. For those which he bestoweth publicly upon the Church and Common wealth, and privately upon our families and our own persons. And this daily and continual thankfulness and thanksgiving unto God, is required of us in the Scriptures. The Apostle exhorteth us, to speak to our selves in Psalms, and Hymns, and spiritual Songs, singing and making melody in our hearts to the Lord, giving thanks always for all things, &c. And that we should by Christ, offer the sacrifices of praise to God continually, that is, the fruit of our lips, giving thanks to his name. And this was David's daily practice, as he often professeth; I will bless the Lord (saith he) at all times his praise shall continually be in my mouth. And again, Every day will I bless thee, and I will praise thy name forever and ever. Which resolutions, because he could not achieve by his own abilities, he craveth help and assistance from God: Let my mouth be filled with thy praise, and with thine honor all the day; and then he promiseth to perform it; I will (saith he) praise thee more and more. My mouth shall show forth thy righteousness and thy salvation all the day, for I know not the numbers thereof.
§. Sect. 4 Reasons which may move us unto daily thanksgiving.
Besides which testimonies and examples of holy Scriptures, there are many reasons which may move us to the daily and continual practice of this holy duty. As first the excellency of it, seeing it is the continual exercise of the holy Angels and Saints in heaven, in which a great part of their happiness consisteth, and we see in the Revelation, where great multitudes of the Saints cry allowed, and say, Blessing, and glory, and wisdom, and thanksgiving, and honor, and power and might, be unto our God forever and ever, Amen. And this exercize they continue day and night, saying, Holy, holy, holy, Lord God almighty, which was, and is, and is to come. Secondly, it is most comely and decent, in respect of God, who being the chief goodness all glory and praise of due belongeth to him, as being the end of all things, and the Author and fountain of all our our good. And therefore David often repeateth it, and maketh it the foot of his song, that we must give thanks to the Lord and praise him, because he is good, and his mercy endureth forever. In respect of us also, who daily receive benefits at his hands: for seeing he reneweth his mercies upon us every morning, as the Church confesseth, and followeth us with his favors, throughout the whole day, what better beseemeth us, then to be thankful to such a gracious Benefactour, and to have our hearts filled with thankfulness, and our mouths with his praises? Again, we are spiritual Priests unto God, to offer unto him daily sacrifices: and what better beseemeth our office, then to offer unto him praises and thanksgiving, which are the sacrifices wherein his soul doth chiefly delight? For it is a principal part of his service, which most redoundeth to his glory, according to that of the Psalmist, Whosoever offereth praise, glorifieth me; and is daily therefore to be performed by us, as our Savior teacheth us in his perfect form of prayer, the first petition whereof, is, that God's name may be hallowed and glorified; and the conclusion, an acknowledgement that the Kingdom, power, and glory, do belong unto him alone. Thirdly, it is the main end for which God bestoweth all his blessings upon us, that we should yield unto him the praise and glory of his own gifts; The which we will perform, if we be not too too ungrateful, seeing they are so inestimable and manifold, and yet he in love of them all requireth nothing of us, but that we daily show our selves thankful debtors. Yea, in truth we have nothing else to return unto him, seeing all we have is his already; as we see in the example of David, who, though he were a King, yet confesseth after long deliberation, his nullity and insufficiency in this kind, and therefore concludeth, that he would render unto him thanks and praise. Yea, it is the end why God hath given us our tongues, that with them we should glorify him; whereof it is, that the Psalmist calleth his tongue his glory, because it was the instrument of glorifying God; and therefore they are utterly unworthy this excellent gift of speech, wherein we excel all the creatures, who do not in the use of it, aim chiefly at this end for which it was given them.
§. Sect. 5 Of the means whereby we may be stirred up to thankfulness.
Now the means of yielding unto God this daily and continual thankfulness, is partly to remove the causes and occasions of ingratitude, and partly to use all helps whereby we may be furthered in this duty. Concerning the former, we must take heed of pride, and all opinion of our own merits, which will make us to think that all which we receive, is less then we deserve; and contrariwise embrace humility, and wholly deny our selves with our own works and worthiness, and so we shall be thankful for the least benefits, when we consider that they are more then we deserve. Secondly, we must not attribute the good things which we receive, unto secondary causes and inferior means; as to our own wisdom, power, and industry, but ascribe them wholly unto God, whose gifts they are, for otherwise we shall not give God the praise, but sacrifice to our own nets. Thirdly, we must not think how much we want, but what we have; not how many are preferred before us, but how many better then we come behind us, and want the good things which we enjoy. The helps whereby we may be furthered in this duty of thanksgiving, are first, to take notice of those manifold blessings which the Lord heapeth upon us, & even of his particular gifts, at the very time they are received; for whilst they are new, they more affect us, and stir us up to greater thankfulness. Secondly, we must highly value them in our judgments, if not in their own worth, yet as they are love-tokens sent from God, pledges and pawns of his favor, and earnest-pennies of everlasting life and happiness; for the better we conceive of God's benefits, the more thankful will we be unto him for them. Thirdly, we must keep blessings received in former times, in faithful memories, that we may often recount them, and adding them to the new, we may become more fervent and cheerful in performing of this duty; especially those main benefits of God's love, our election, creation, redemption, vocation, justification, sanctification, continual preservation, and assured hope of our glorification. The which we shall the more readily do, if we consider, that it is an especial means to move the Lord to confer upon us new benefits, when as we are truly thankful unto him for the old, which is the main end for which he gave them, and to cast upon us the seeds of his blessings with a liberal hand, when as we are not barren grounds, but yield unto him the fruits of thanksgiving.
CAP. XII.
Of the duties of the daily exercise, in every several part of the day. And first of waking with God, by Prayer and Meditation.
§. Sect. 1 Of lifting up our hearts unto God, as soon as we awake, that we may offer unto him our first service.
HAuing spoken of those Christian duties which are necessarily to be performed throughout the whole day; we are now come to show how the day is to be spent in the particular parts of it, and what special duties are to be performed in them severally, as God shall give us conueniency and opportunity. The which we will divide, as the natural day consisting of four and twenty hours is divided, into such duties as respect either the day or night. The duties of the day, are either those which ordinarily and constantly are to be done in certain parts of the day, without omission or alteration, unless upon some urgent cause; or those which respect circumstances, persons, states, occurrence, not limited unto any certain time of the day, but waiting upon the most opportune and fit occasions. Of the former sort are duties merely religious, and belonging to all Christians generally and indifferently; or civil duties, which notwithstanding ought to be performed of all the faithful, after an holy and religious manner. The first religious duty wherewith we are to begin the day, is, that as soon as we awake out of our sleep, we offer unto God a morning sacrifice, and (as it were) the first fruits of all our thoughts, affections, and endeavors, sequestering them from the world and earthly vanities, that they may be fixed upon God, and things heavenly and spiritual. And even whilst our bodies lie still on our beds, and before we have vnbarred the door of our lips, to give passage unto our words, in this still silence, we must lift up our hearts unto God to commune with him, and (as it were) to salute him, by consecrating unto him their first and best service. Of which duty we have David an example for our imitation, who no sooner awaked, but he was presently with God, as he professeth, and sought him early, thirsting in his soul after him, like a dry and thirsty land. Yea, so diligent and fervent was he in doing this duty, that he prevented the dawning of the morning; and before he was thoroughly awakened, and had all his senses set fully at liberty from the bands of sleep, his heart is rowzed up, and fixed upon God to give him praise; and then that being awaked, doth also awaken his tongue, and instruments of music, and his whole man to join together in glorifying God. So the Church in Esayas song saith, that she longed after God in the night, and resolveth, that with her Spirit within her, she would seek him early. Which that we may likewise practice, let us consider that the Lord our God is our chief treasure, and our souls sole delight, and therefore let our hearts be first there where our treasure is, and seeing he is the only true cause of all comfort and rejoicing; let us solace our selves in our fruition of him by this sweet communion. For if worldly men who have fixed their hearts on earthly vanities, do meditate on them in the night without weariness, and no sooner awake in the morning, but presently they consecrate unto them their first thoughts and desires, as the covetous man, to his riches; the ambitious man, his honors; the voluptuous man, his pleasures; let us be ashamed if we cannot be as fervent and diligent in dedicating unto God the first service of our hearts, who is infinitely more worthy of our love. Again, there is no business in the world of like weight and worth unto this, as bringing singular comfort to our hearts, & salvation to our souls, & therefore let us give it the priority, and precedency, and not suffer every pedling and pelting trifle take up our hearts first, and make it to watch at the doors, and sometimes to depart away for want of admittance. And seeing God is the most worthy person, and offereth to confer with us about the weightiest occasions, let us not after an unmannerly and foolish fashion, suffer him to attend our leisure, till we have done conferring with the contemptible and worthless world, about earthly occasions, which are slight and of no value. Finally, the morning is the best and fittest time for the undertaking and achieving of any employment, because of the freeness of our minds from all incumbrances, the viuacity and cheerfulness of the spirits, and the vigor and abilities of all our parts, by reason of our late rest, and therefore let us consecrate the very prime of it unto our gracious God, who best deserveth our best service.
§. Sect. 2 Of lifting up our hearts by some short prayer.
Now this first service which we are to offer unto God, consisteth in prayer and meditation, which are the two wings of our souls, whereby they soar aloft into heaven, and there enjoy the presence of God. The first duty is prayer, whereby lifting up our hearts unto God with more fervency then prolixity, we do in some short manner, render unto God praise and thanksgiving for our quiet rest, whereby our bodies are refreshed; for preserving us from all dangers of the night, both in our souls and bodies, especially from sinful dreams, and the temptations and assaults of Satan, who would easily have overcome and utterly destroyed us, had not God watched over and defended us by his power and providence. For letting us again enjoy the light, and granting us another day wherein we may do him further service, and so make our own calling and election sure. Unto which, with like brevity we are to adjoin the confession of our sins, especially of that night, if any such come to our knowledge and remembrance, and by reason of them, our great unworthiness of these favors and testimonies of God's love, desiring the pardon of them, and the sanctification of the Spirit, whereby we may be more and more freed from them. And finally, we are to cast our selves into the arms of his providence, commending our souls and bodies unto his protection and direction, and desiring to be so assisted with his grace and holy Spirit, that all the thoughts of our hearts, and words of our mouths, and the works of our hands, may the day following, and forever be acceptable in his sight. And especially that he will so illighten, rule, and assist us in our following meditations, that they may tend to his glory, and to our own comfort and salvation.
§. Sect. 2 Of the subject matter of our Morning meditations.
And so we must from prayer proceed to meditation, the which may be longer or shorter, according to our opportunity, occasions, and leisure; and the measure and fervency of our zeal and devotion. In which, our main scope must be to glorify God, to increase our communion with him, by these familiar conferences of our souls; to strengthen our faith, enlarge our hearts with love and thankfulness, and to replenish them with joy and comfort in the sweet fruition of God, and tokens of his love. To which purpose we must fit the subject matter of our meditations; and because present occasions are ready at hand, and not only more familiar and easy to be remembered, but fit to affect our hearts, which are more apprehensive of present then past benefits, we are to make use of such by meditating on them. But yet principally we must begin with the fountain, and raise our thoughts from the ground and foundation of all blessings, which is God's infinite love, testified chiefly, in giving unto us that singular pledge thereof, his only Son to die for us, that we might be freed from everlasting death, and attain unto eternal life and happiness. For whose sake he hath freely forgiven us all our sins, and bestowed upon us, together with him, all things needful for our souls and bodies, and whatsoever is necessary to life and godliness. From which, we may descend to the particular testimonies of God's love lately received, as that he hath by his power and providence watching over us the night past, preserved us from all dangers, and out of the hands of our spiritual enemies, who otherwise wanted neither will nor power to have brought us to destruction. That he hath kept us from all terrors of the night, with which others have been affrighted, and hath graciously preserved our lives from sudden death, with which others lying down in health and security, have been attached before the morning; adding unto our days, and giving us still time of repentance, with ability to serve him, and to be instruments of his glory. After which meditation on God's mercies, we may take such occasions as are presently offered, to furnish our minds with holy thoughts, and to work in our hearts good affections and desires. As our awakening out of sleep may put us in mind, of our awakening out of the sleep, or rather death, of sin, to the life of righteousness, by the quickening power of God's holy Spirit in our regeneration, and of the daily renewing of this our quickening and awakening by continual sanctification. The light of the Sun may put us in mind of the Sun of righteousness; who first in his Kingdom of grace hath shined unto us by the light of the Gospel, who before sat in darkness and the shadow of death, guiding our feet into the way of peace. With which light we are to desire our minds may be more and more enlightened, and freed powerfully and effectually from their natural ignorance, without which spiritual illightning, the outward light of the Sun and sight of our eyes will bring unto our hearts no sound comfort. Secondly, of the light of glory, which shall infinitely exceed the light of the Sun, and much more then it exceedeth a Gloworme or the smallest spark of fire. For if everyone of the innumerable numbers of the glorified Saints, shall be more glorious then the Sun in his chiefest brightness, then how infinite is the glory of the (now) vnaccessable light, which we shall then see face to face, who giveth both unto the Sun and them their beauty and brightness? our rising out of our beds may put us in mind of the rising of our bodies out of our graves, when as at the last day, by the sound of the Trumpet we shall be summoned before God's Tribunal seat, to give an account of all that we have done in the flesh; the which should make us to resolve of preparing our selves daily to meet our Judge, because the time is uncertain when he will call us to Judgment. When we see our nakedness, let it put us in mind of our sin, which caused us first to see and be ashamed of it, whereas when we were covered with innocence, and had the Image of God shining in us, we no more needed garments to cover us, then the Sun a cloud. And let this make us to long after the garment of Christ's righteousness, with which, when we are perfectly clothed, we shall be without sin or shame, & appear glorious in the sight of God; yea, let us earnestly desire to put on Christ, not only for justification, but also for sanctification, whereby that clothing of innocence before the fall, will be presently in part renewed & repaired, till at last it come to more perfection then it had in our first creation. When we put on our apparel, let us remember that they were first given us to cover our shame, not as ornaments to be proud of, but as coverings to hide our nakedness, & to preserve us from the injuries of the weather. And as we are careful, not only to provide fit clothes for those ends, but also to put them on, and apply them to our use, so let us be no less careful to provide fit clothing for our souls, whereby their spiritual deformities may be covered, and they beautified in the eyes of God with his Saints & Angels, as the perfect garment of Christ's righteousness, already thoroughly finished by his death and resurrection, and those rich ornaments of his spiritual graces, which are now inchoate and begun, and shall be perfected in the life to come; and not stay here, but also as carefully apply and put them on by the hand of faith, as we do our apparel with the hands of our bodies, which otherwise will do us no more good, then the best garments lying in our chests, and never applied to the use of our bodies. And finally, seeing we content not our selves to clothe some parts of our bodies that need clothing, and leave others naked, but to have them all covered with fit ornaments for every several part; so let us not rest contented to have our souls in part clothed, and in part left naked, in their natural deformities; but to have all ornaments of sanctifying and saving graces put on, taking daily most care to supply that, wherein we find our selves most defective.
§. Sect. 4 That in our first meditations, we must renew our faith and repentance.
Now as we are thus to take these, & all other such like good occasions of holy and heavenly meditations; so our chief care must be, that we do daily renew our repentance and faith in Christ, using to this purpose all those helps and means which I have formerly prescribed. For the better performance of which duty, we must set a sure watch before the doors of our hearts, to keep out all wandering thoughts and earthly desires from entering into them, which would distract us in this holy exercise; or if any through heedelesnesse have crept in at unawares, our second care must be to strangle and choke them as soon as they are entered, and to check our selves, in that we have been so negligent in keeping our watch. But above all things we must take heed, that we do not countenance and defend our infirmities and slips in this kind, by objecting against this exercise, that it will take up too much time, and our leisure will not serve in respect of the works of our callings which we must not neglect, and our many and weighty occasions and affairs, which are sufficient to take up our whole time, and exercise all our thoughts for the right ordering and managing of them. For there is no man so much employed in worldly business, who doth not waste more time idly, and upon unnecessary things which bring no profit to his soul, body nor state, then is required for these spiritual meditations, which being short in themselves, may yet be more contracted into such a narrow room, that less then one quarter of an hour may be sufficient for them. The which we may reasonably think will be no hindrance to our profitable proceedings in our worldly affairs and duties of our callings, seeing a good beginning is a great furtherance to a good ending, and an ill conclusion in matters that concern our earthly estate, cannot arise from such holy and heavenly premises. Yea rather we may with faith and a good conscience assure our selves, that seeing the Lord only buildeth the house, and without his blessing all our labors and endeavours are spent in vain, he will so order all our affairs with his providence, that the harvest which we are to reap of our labors in the whole day following, will not be the worse, because we have offered unto him the first fruits of the morning; nor that he will abate us of our wages, because we have been careful to do him better service. Or though hereby we should be somewhat scanted in earthly things, yet is there no reason why we should be discouraged frō performing these religious duties, seeing they are as much more excellent, weighty, and necessary, then all earthly affairs, and the profits and pleasures that do accompany thē, as the soul excelleth the body; spiritual graces, worldly trifles; and heavenly happiness the momentary and mutable vanities of the earth.
§. Sect. 5 The manifold benefits which will arise from these religious morning exercises.
Neither can our time be more profitably employed then in these holy exercises, as will appear, if we consider the manifold fruits and benefits which we shall reap by them. For we shall hereby preserve and increase the sincerity and uprightness of our hearts, and strengthen our resolutions in going on cheerfully and faithfully in the duties of God's service the day following, with greater care and vigilancy then we did the day before; we shall keep our hearts well seasoned with the love & fear of God throughout the whole day when as we fill them with this precious liquor betimes in the morning, before they be taken up and tainted with carnal lusts and worldly vanities. We shall move the Lord to sow in our hearts the seeds of his graces, when as like good grounds they are thus well prepared to receive them; and when they spring up in us, they will grow the better and faster, being well watered in the morning, and endure without withering when the sun of persecution ariseth, and even scorcheth with the heat of afflictions. We shall preserve our souls from the poisonous contagion of the sinful times, when as before we go abroad into the infectious air, we have betimes in the morning taken our spiritual cordials and antidotes. We shall keep the fort of our hearts from any danger of sacking and surprizing by Satan's temptations, when as betimes in the morning we have strengthened all our fortifications, and stopped the chief passages which lead unto them. Our lives will be the better ordered throughout the whole day, when we have thus well begun to order them in the morning, and we shall perform all duties of holiness and righteousness with much more ease and facility, pleasure and delight, when as by these meditations we have acquainted our hearts with them, and have made them familiar with us by this sweet society. We shall not need to fear the encounters of our spiritual enemies, when as we have betimes betaken us to our weapons, and put on our Christian armor, before we have put on our clothes. Our hearts will be filled with joy and comfort in God, when as we do thus often reassure our selves of his love; and we shall be safe under his gracious protection, seeing if we thus wake with God; and seek him betimes, he will awake for us, and make the habitation of our righteousness prosperous, as Bildad speaketh. Finally, if our hearts be thus timely taken up with these holy meditations, they will keep the room for such as are of their own nature & quality, not suffering those which are sinful, carnal, & merely worldly to enter; and so shall we be fitted for the next following duty of prayer, when our hearts are prepared, and lifted up from the earth in these religious thoughts, and are not distracted with worldly incumbrances. Whereas contrariwise, if in the morning we keep no watch over our selves, but suffer our hearts to take their liberty, and to give entertainment unto wicked and worldly thoughts, and the carnal and sensual lusts of our corrupt flesh; they will so wholly seize upon them & hold their possession, that we shall hardly admit, or at least retain any good meditations the whole day following; & if we set our selves to prayer or other religious duties, we shall be so distracted with worldly cogitations and fleshly lusts, that they will become cold and formal, and quite without any vigor and efficacy.
CAP. XIII.
Of Prayer in the Morning, how profitable it is and necessary, and of our preparation unto it.
§. Sect. 1 Of the fruit and profit of prayer.
ANd so much concerning the duty of meditation, wherein we are to be exercised every morning. The next religious duty which is in the morning to be performed of us, is, that we pour out our souls unto God by fervent & effectual prayer, which is a duty above all others to be daily put in practice. For it is a principal part of God's service, whereby he will be honored of us, whereof it is, that in the Scriptures it is put for the whole worship of God. It is required of us by special commandment in many places; unto which God hath encouraged us to yield obedience by many sweet and gracious promises, whereby he hath assured us, that he will hear us, and grant our requests. It is the badge of true Religion, and the neglect thereof, of an utter Atheist. And therefore the Psalmist describing such an one, setteth him forth by these two properties, that he hath said in his heart, There is no God; and he hath not called upon the Lord. It is a duty most excellent, seeing thereby we glorify God, and he also glorifieth us, vouchsafing unto us, who are but dust and ashes, yea wretched sinners, this high and honorable privilege to have free access unto him, and to have the ear of our great King and Sovereign, that we may make all our suites known unto him, with undoubted hope to have them heard and granted. It is most profitable also unto us, as being the chief means whereby we attain at the hands of God, all the good things which we need, and are freed from all the evils which we fear; and the key whereby we open the treasury of all God's graces and rich gifts, and out of it furnish our selves with all blessings which are needful for us. It is most effectual to prevail with God for the obtaining of all the good things which we desire, as we see in innumerable places and examples of holy Scriptures. It is a notable means for the strengthening of our faith and affiance in God, when as we have experience that he heareth us, and granteth our requests; and for the inflaming of our hearts with most fervent love, when we taste of his bounty and goodness, in giving unto us the good things which we desire. It increaseth our communion and fellowship with God, and bringeth us into familiar acquaintance with him. It maketh our minds to soar aloft in heavenly meditations; and being on earth, it causeth us to have our conversation in heaven. It assureth us that we are the children of God, and heirs of the heavenly inheritance, seeing the same Spirit, which is the spirit of supplication, sealeth also unto us our Adoption. Finally, let us consider that it is a duty most necessary, if either we will avoid God's curse, or will, with Jacob, so wrestle with him, as we mean to prevail and obtain the blessing; that if we neglect it, it is a strong evidence unto us, that we have cast off all fear of God, as Eliphaz reasoneth against Job; and that we are utterly destitute of all saving grace, seeing the same Spirit is the spirit of grace and supplication.
§. Sect. 2 Their objection answered, who pretend want of leisure to pray.
Neither let any man pretend his small leisure, by reason of his weighty business and manifold employments, as an excuse to warrant him for the neglect of a duty so high and holy, so excellent, profitable and necessary: unless he will say, that he hath no leisure to be saved, to glorify God, or enrich himself with his graces and blessings, or to get the evidences of everlasting glory and happiness into his own keeping: and that he is so taken up with worldly employments, that he hath no leisure to seek any acquaintance with God, to avoid his curse, or obtain his blessing; to go to heaven, or escape hell. For shame therefore let us cast away these no less profane then frivolous excuses: and to this end further consider, that the greater and more important our business is, the more need we have to implore by hearty prayer, the blessing of God upon our labors and endeavors, before we undertake them, without which, all our policy, labor and endeavor, will be spent in vain, either because we shall not achieve the thing which we attempt; or if we do, yet in God's just judgment it shall become unto us a curse, rather then a blessing. Consider further, how much time thou daily spendest in doing nothing, or that which is ill, and worse then nothing: How much time in needless curiosity about thy body, in dressing and feeding it, and in vain discourses about things that profit not, yea corrupt rather then edify thee: How much in unlawful or superfluous sports and recreations: in carding, dicing, masking, revelling, hunting, hawking, beholding vain sights and wanton interludes: and blush for shame, that thou canst find time enough, in thy greatest employments, for the satisfying of thy fleshly lusts, and only wantest leisure to serve thy God, and save thine own soul. Finally, let us consider the unwearied watchfulness of all the Saints of God in all ages, in attending upon this duty, that they might frequently and fervently perform it day and night; and set before us the example of our Savior Christ himself, who spent mornings and euenings, yea whole nights in praying for us. Which if we neglect to do for our selves, what do we but disclaim that holy communion, and show plainly that we are not in that number? what do we else but debar our selves of the benefit of his intercession, when as we take no care by our prayers to have it applied unto us? Neither let any say that his purpose is not to neglect this duty altogether, but though he hath no leisure to pray every day, yet he will find some time for it, though not every morning, yet in the evening before he go to bed. For though this something be better then nothing, yet consider that the morning sacrifice was no less required of God then the evening; that the servants of God have risen betimes to call upon him; that we cannot look to prosper in any of our labors, if we have not first craved God's blessing upon them; that we are daily subject to many dangers, to fall into many snares of the devil, to be overcome of his temptations, to be attached with God's Judgments, and to be plunged into many perils which are daily incident unto the life of man: yea, that before night we may be stricken with sudden death, as many others have been whom we have known and heard of, and so be arrested and called to the bar of God's Judgment, to plead guilty or not guilty, before we have presented our selves at the Throne of grace, to sue forth our pardon: and then how fearful is our condition, if we are thus taken away in our sins? From all which dangers we shall be secured, if we conscionably perform this daily duty of morning prayer, and never go about our worldly business, till we have gotten our pardon to carry with us.
§. Sect. 3 That before we pray, we must use preparation, and what is required unto it.
Now being by these reasons persuaded to the daily practice of this duty; let us in the next place consider how we may so perform it, as that it may be acceptable unto God, and profitable for our own salvation. And unto this many things are required, before, in, and after our prayers. Before, is required preparation: for as David speaketh of praising God, so may we of prayer in all kinds, our hearts must be prepared, and so must our tongues, before we can pray. And as they that mean to make any good music, do first set their instruments in tune; so must we, before we can make any sweet melody in God's hearing, tune our hearts, that they may be fit for this action. And if we will not speak unto our Prince rashly and unadvisedly, but prepare our selves by due meditation, both in respect of the matter, and manner of our speech; how much more should we avoid rashness of mouth, and hastiness of speech, when as we speak to the sovereign King of heaven and earth? Now in this preparation we must examine our sins, that we may afterwards humbly confess them and crave pardon; especially we are to search out those, whereby we have most displeased God, and wounded our own consciences, and whereunto our corrupt nature is most inclined; and also labor to find out our special wants, and those gifts and graces in which we are most defective, or of which, in respect of our present occasion, we most stand in need; that accordingly we may frame out suits, and press them unto God with more efficacy and fervency of desire. Secondly, we must look to our feet, that is, to our affections, as the Wiseman exhorteth, and examine with what disposition we come unto prayer, whether as earnest suitors that will have no denial, or after a cold, careless, and formal manner, for custom, rather then conscience sake: especially we must be careful to banish out of our minds and hearts, all worldly and wandering thoughts, carnal lusts, wrath, doubting, maliciousness, &c: and that we be heavenly-minded, and have our hearts fraughted with holy desires, hungering and thirsting after the gifts and graces which we intend to beg at God's hands. Finally, we must take heed, that we do not present our selves before God in our impenitency; but if we be guilty of any sin, we must bewail it, and promise amendment. For our sins unrepented of, stand as a wall of separation between God and us, hindering his blessings from descending, and our prayers from ascending; especially we must bewail our want of charity, and purposes of revenge: for as we forgive men their trespasses, so will God forgive us. And because we are so dull and averse to this holy duty, that by all our meditations we cannot, as we ought, prepare our selves unto it: therefore let us entreat the Lord, before we make any other suit unto him, that he will prepare our minds and hearts aright, and so assist us with his grace and holy Spirit, that we may perform this high & holy duty, in some such manner as may be acceptable in his sight. In our prayers diverse things are required: As first, in respect of the object, that we pray only to God our Father in heaven, as our Savior hath taught us. Secondly, in the alone mediation of Jesus Christ: For as there is but one God, so there is but one Mediator between God and man, the man Christ Jesus. Thirdly, seeing through our ignorance and corruption we cannot pray as we ought; therefore we must crave the assistance of God the holy Ghost, which helpeth our infirmities, and maketh intercession for us, with sighs and groans which cannot be expressed. In respect of the subject or party that prayeth, diverse things are required, first, in respect of his person: secondly, in respect of his action. In respect of his person, 1. that he be a faithful and righteous man. For they that draw near unto God, must be holy, as he is holy; not in the perfect holiness and righteousness which the Law, but which the Gospel requireth: that is, in respect of sincerity and integrity, desire, resolution and endeavor. For the prayer of the righteous man only is effectual; and the Lord satisfieth their desires alone that fear him. Neither can our suites be acceptable unto God, before our persons are accepted: according to that of Solomon, The sacrifice of the wicked is an abomination to the Lord, but the prayer of the righteous is acceptable unto him. And so David saith, that the eyes of the Lord are upon the righteous, and his ears are open to their cry: But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. And therefore our care must be, if we would pray with hope to be heard, to lift up pure hearts and hands unto God, not in their own natural purity, but as they are washed with the blood of Christ. Besides which washing of Justification, we must labor after the spiritual washing of Regeneration, that we may be cleansed by the water of the Spirit, applying unto us the virtue of Christ's death and Resurrection, and the washing of repentance, bathing our selves in the tears of hearty sorrow and contrition, because by our sins we have displeased our gracious God. And if we prepare our hearts, and stretch out our hands towards him; If iniquity be in our hand, we must put it away, and not let wickedness dwell in our tabernacles. For if we do not wash and make us clean, and put away the evil of our doings, but come before him defiled in our sins; then though we spread forth our hands, God will hide his eyes from us, and when we make many prayers, he will not hear.
CAP. XIIII.
Of such things as are required as essential unto prayer.
§. Sect. 1 That we must pray in truth, with attention, and not with wandering thoughts.
IN respect of the action, many things are required, both in regard of the substance, and circumstances. Of the former sort are the essentials of prayer: as 1. in general, that it be according to God's revealed will; for if we frame not our prayers according to this rule, we shall go awry, and asking amiss, obtain nothing. More especially, there is required, that we worship God internally with our hearts, as well as externally with our bodies, and that we pour forth our souls unto him in our prayers as Hannah did, so as we may say with David, Unto thee, (O Lord) I lift up my soul; and with the afflicted Church, Let us lift up our heart, with our hands unto God in the heavens. For God is a Spirit, and will be worshipped in spirit and truth; and above all other service, he requireth the service of the heart; seeing all other without it, is but mere hypocrisy. Neither can we hope to obtain anything at God's hands, unless our prayers proceed from sincere and upright hearts, seeing he hath limited his promise of hearing only to such, according to that of the Psalmist; The Lord is near unto all that call upon him, to all that call upon him in truth. Let us therefore take heed, when we call upon God, that our prayer be in truth, and not only the words of the mouth, but the prayer of the soul. And to this end, that we do with like care avoid praying with a lying tongue, and deceitful lips, when as we ask those things with our mouths, which we desire not in our hearts; like those hypocritical Israelites of whom the Lord complaineth, that they had spoken lies against him, not crying unto him with their heart, when they howled upon their beds. Secondly, praying with wandering thoughts, having, when we direct our speech in prayer unto God, our minds and hearts roving about worldly vanities, and our earthly affairs, without either respect to God's presence, or the suits that we have in hand. For this is a gross abuse of God's Majesty, which we are ashamed to offer to our superiors, yea even to our equals, speaking unto them, and yet not minding what we say. It discovereth great irreuerence and neglect of God's glorious presence, who beholding the secrets of our hearts, seeth how far they and our tongues are one from another. It argueth great security and hardness of heart, when as we thus approach into his presence, and offer unto him such heartless sacrifices, not fearing that dreadful speech, sealed and confirmed by such a terrible example, that the Lord will be sanctified and glorified in them that come nigh him, either in his mercies, or in his judgments. It makes prayer to be no prayer, but lip-labor, and the wind of words, which is, not the language of the mouth, but the speech of the heart. It causeth us to spend our labor in vain, when as we mind not what we say. For how shall God vouchsafe to understand our suits, when as we our selves will take no notice of them? Or how shall he give us his rich graces of greatest value, when as we so meanly esteem them, that we can coldly and carelessly ask them at his hands, and not think them worthy the minding and affecting in our souls and hearts?
§. Sect. 2 That we must with all diligence banish out of our minds all wandering thoughts, and the means hereof.
And yet seeing through the malice of the devil and our own corruption we are, even at our best, apt to fall into this foul infirmity, let us with all care and diligence look to our hearts when we perform this duty, and earnestly desire the Lord to tie them fast unto himself in the bonds of his fear, that they may not, in this holy exercise, slip aside and depart from him. And if we find our sinful flesh so sluggish and secure, so worldly and earthly-minded, that it dulleth our devotion, and stealeth and carrieth, every hand while, our hearts away after things impertinent, if not worldly and carnal: I think it a good course, in our private prayer, to repeat that again in which we were distracted, laboring in our repetition to call our hearts back to join with our voice; seeing hereof cometh a double benefit: first, that we shall have our suites more powerfully offered unto God, when as they are propounded in this hearty manner. And secondly, hereby we shall tame the flesh, and make it not so eager to interrupt us in these holy duties, when as the spiritual part imposeth upon it this punishment by way of revenge, for its sloth and worldliness, to make it to continue so much the longer at this exercise, unto which naturally it is so backward and averse; and not to feed it self upon any worldly thoughts, wherein it wholly delighteth, till it have first waited on the Spirit, and suffered it, without interruption, to refresh it self with this heavenly breakfast. Let us meditate also on that glorious presence before whom we stand, who looketh not so much to the phrase of our words, and the well-running style of our speech, as to the discourse of our souls and hearts; which being so full of distractions and senseless ravings and rouings from the matter; one while speaking to God, and (as it were) with the same breath, and in the midst of a sentence breaking off, and speaking to the world; iumbling, and confusedly mingling things spiritual and carnal, heavenly and earthly, holy and profane; how can it be but ugly and mis-shapen in his sight? being like Antic-work, consisting of monstrous compositions, wherein the body of a bird, and the tail of a serpent; the face and fore-part of a man, and the hind-part and legs of a beast, or the tail of a fish are joined together? Let us think upon the excellency, profit, and necessity of those gifts and graces, which in our prayers we desire of God, and how infinitely they excel those worldly vanities, which Satan and our own flesh do cast into our minds to distract us in our suites. Unto whose suggestions it is no less folly to listen, then for a malefactor who is suing unto his Prince for a pardon that concerns his life, to turn from him in the midst of his speech, and to hearken unto the motions of his lewd companions, soliciting him to return to his former courses; or for a child, who being suing unto his father for his inheritance, and by him employed about writing and sealing his Evidences; doth leave all this weighty business, and runneth away with his play-fellows, to hunt after Butterflies. Finally, let us meditate on that grief and discontentment which followeth those prayers which are made with these distractions, and how with sorrow and late repentance we wish, that what we have done, had been done otherwise; and contrariwise, of the joy and comfort which accompanieth and waiteth upon the well-performance of these holy duties, out of the assurance that they give us of God's love, of the dwelling of his Spirit in our hearts, which hath thus helped our infirmities, and that our prayers being acceptable unto God, are surely granted; and then think with our selves, that it will not stand with our wisdom to gain all this grief, and lose all this comfort and joy, because we would not repel these worldly thoughts and distractions; nor so much as force them to a short absence, when as within less then the lesser part of an hour, our hearts and they might lawfully meet together.
§. Sect. 3 That we must pray with our understandings.
And these are the things generally required, that our prayers unto God may be the speech of the soul; now we are to speak more specially of those things which are required hereunto, both in our minds and hearts. In our minds it is required, that we pray with understanding: unto which, knowledge is necessary, both of the true God, unto whom we pray; and of his will revealed in his Word, according unto which we are to frame our prayers. We must know God in his own nature and persons, and in his Son, Jesus Christ, in whom only we can know him aright. We must know him in himself, and in his saving attributes towards us, as that he is a God all-sufficient, most merciful, bountiful, and gracious, and our most loving Father in Jesus Christ, who listeneth unto our suites before we make them; a God that heareth prayers, and is more ready to give, then we to ask. Secondly, we must have knowledge of God's revealed will, which ought to be the rule of all our suites; from which if we swerve, we shall err in our own inventions, and ask we know not what. We shall not pray in the Spirit, which teacheth us to pray according to the will of God; and wanting this guide, and not knowing of our selves how to pray as we ought, we shall ask things hurtful as well as profitable, and such as tend rather to the satisfying our carnal lusts, then the furthering of our eternal salvation. We shall ask amiss, and so obtain nothing at God's hands, seeing though we like foolish children ask things evil and hurtful, yet our heavenly Father, only wise, knoweth to give good things alone unto his children that ask him; neither hath he made any promise at large, that he will grant whatsoever we ask (which, because through our ignorance, we are apt to ask that which is evil as well as that which is good, would be in this case a threatening rather then a promise) but that our suites shall be heard, if we pray according to his will.
§. Sect. 4 That we must pray in faith.
Secondly, it is required that we pray in faith; for we cannot come unto God, before we believe that God is; and as the Apostle speaketh, How shall we call upon God, in whom we have not believed? seeing no man is willing to pray, unless it be for form and fashion sake, but he who is persuaded that God will be gracious unto him and give ear unto his requests. Secondly, without faith our persons are not accepted of God, and they can no otherwise be accepted but in Christ, nor we be in Christ but by faith: and consequently our actions cannot please him, when our persons do not, yea being tainted with our corruptions, they are turned into sin. Thirdly, we can have no access unto God, but through Christ our Mediator, being naturally dead in sin, and the children of wrath as well as others; neither have we any interest in Christ, till by a lively faith we be engrafted into him. Fourthly, without faith we have no hope to be heard, seeing the prayer of the faithful man only availeth with God, as the Apostle speaketh, and as we believe, so it shall be unto us. For we have no assurance but from God's promises, which are always made upon the condition of faith, bringing forth the fruits of unfeigned repentance. In all which respects, it is most necessary that we join faith with our prayers, and first a justifying faith, which applieth unto us in general, the promises of the Gospel, Christ Jesus and all his benefits, and assureth us of the remission of our sins, of reconciliation with God, and that both our prayers and persons are accepted of him; whereby we are imboldened to approach unto the Throne of grace, that we may obtain mercy, and find grace to help in time of need. And secondly, some more special acts and branches of this faith, which persuade in particular, 1. That our prayers in their several parts are agreeable unto God's will and Word; that the things we pray for be good and lawful, tending to the advancement of God's glory and our own salvation, and such as the Lord hath promised to bestow upon us. Secondly, that thus praying according to God's will, he will hear us graciously, and grant unto us even those particular blessings and benefits which we have craved, and God hath promised to bestow upon us; namely, in that manner which he hath promised to give them: that is, when we beg spiritual graces and heavenly glory, which God hath absolutely promised without any condition, in some degree, as in his wisdom he seeth fitting for us, we must accordingly absolutely believe that we shall receive them; but when we crave temporal benefits which God hath promised conditionally, so far forth, as they will stand with his glory, and our spiritual good and everlasting salvation, we must believe that we shall obtain them so far forth as they will stand with these conditions. And thus in both kinds we must pray in faith, and as much as in us lieth, banish wavering and doubting; for he that wauereth, is like a wave of the sea, driven with the wind, and tossed to and fro: neither let that man think that he shall receive anything of the Lord. Now the best means to strengthen this our faith, when we come to pray, is utterly to deny our selves and our own righteousness, and casting away all opinion of our own works and worthiness, to ground our faith wholly upon God's power and all-sufficiency, his truth in his promises, his infinite mercies, love and goodness towards us, & the perfect merits & mediation of Jesus Christ. Neither must we look to the measure of our repentance, and other graces necessarily required in those that pray with hope to be heard, but to their sincerity and truth, nor upon faith it self, in respect of the excellency and degree of it, as thinking thereby that we shall be accepted of God, but as it is the condition, upon which all the promises are made, and the alone instrument whereby Christ and all his benefits are applied unto us. But of the means of faith we have spoken before, and therefore refer the Reader to that which hath been said.
§. Sect. 5 That we must pray in humility, and with reverence and fervency.
In respect of our hearts there are diverse things required. First, humility, whereby we abase our selves in the sight and sense of our own vileness and unworthiness, unfeignedly acknowledging, that we are not worthy to tread upon the earth, or to look up unto heaven, much less to appear in God's glorious presence, or to make any suites and supplications unto him. And therefore rejecting all Pharisaical conceit of our own works and worthiness, we are to confess with Abraham, that we are but dust and ashes; with Jacob, that we are less then the least of God's mercies, with David, that we are worms, and no men; with Isaiah, that we are men of polluted lips; with the prodigal Son, that we are not worthy to be called God's children; with the Publican, that we are miserable sinners; yea with the Apostle Paul, that of all sinners we are the chief. And this humility will be a notable means to confirm our faith in this assurance, that we shall be received into grace and favor with God, and that he will hear and grant all our Petitions. For he will look unto him that is poor and of a contrite spirit; he is near unto him, and will dwell with him; with this sacrifice of a broken and contrite heart, wherein he chiefly delighteth, he is made propitious, and will be ready to hear his suites; for he forgetteth not the cry of the humble, but he heareth their prayer, and will prepare their heart, and will cause his ear to hear, as the Psalmist speaketh. The second thing required in our hearts, is reverence, unto which David exhorteth: Serue the Lord with reverence, and rejoice with trembling; and performed in his own practice; In thy fear (saith he) will I worship towards thy holy Temple. The which reverence may be wrought in us, by the consideration of God's glorious presence before whom we stand, who being present with us, seeth all our actions, and how we behave our selves in his service, and is infinite both in Justice and power, to punish us, if we take his name in vain, and abuse his holy Ordinances, in performing unto him a formal, cold, and careless service: and also in mercy, goodness, and bounty, if we worship him aright. And secondly, if we consider withal, our own baseness and vileness, unto whom notwithstanding, God, of his infinite grace and mercy vouchsafeth this high honor and inestimable prerogative, to come into his glorious presence, and to make our suites known unto him. The third thing required, is fervency of affection, and zealous devotion, whereby we do with all earnestness desire to have all our sins pardoned, & our wants supplied, & with all hearty cheerfulness, without dullness and drowsiness, coldness and weariness, continue in this exercise: Unto which we attain, by coming unto a true sight and sense of our sins and wants, which infer an urgent necessity to have them pardoned and these supplied, and by considering the excellency, necessity, and profit of this action, and the fruits that come of it, which are far to be preferred before all things in the world.
CAP. XV.
Of the circumstances of Prayer, and of their quantity and quality.
§. Sect. 1 Of our gesture and voice in prayer.
ANd these are the essential duties belonging unto prayer, besides which, there are others which are circumstantial and accidental, of which, there cannot for the most part be given any general and certain rules, but that they be done in order, after a decent & comely manner, and so as shall be most fit and convenient for the stirring up of our devotion, and the furthering of those internal duties before spoken of, which are essential and always necessary. The first, is the gesture of the body, which ought to be such as may further our inward humility, reverence, and fervency of devotion; wherein we are to imitate the example of God's Saints in former times, & the custom of the Church and Country where we live, using those gestures which are used in them, to express external worship, humility, and reverence. As among us, standing, kneeling, uncovering of the head, lifting up of the eyes and hands; and in extraordinary and greater humiliation, prostrating our selves upon the ground, casting down our eyes, as being ashamed to look towards heaven, and knocking of the breast, as bewailing the sinful corruption therein contained. In all which, our chiefest endeavor must be, that the inward affection and disposition of the heart, do answer unto the outward gestures of the body, without which they are but hypocritical shows. The second, is the voice which is to be used in prayer, so often as conveniently we may, seeing it is one special end, for which God hath given it unto us, that we might by it glorify him, both in our prayers, and our praises and thanksgivings. Not that he himself needeth it, for he searcheth the secrets of the heart and reins, but for the example and edification of others, as in public prayer, and for the intention of our own affections, the attention of our minds, and stirring up of our devotions in our private prayers; which notwithstanding must be done with this caution, that seeing private prayer must be made in secret, we must not speak allowed in our Closet or Chamber, so as others may hear and understand us, or at least, we must not do it to this end, seeing it is but gross hypocrisy, which we must not only avoid, but even the very show and appearance of it, so far forth as it doth not cross Christian apology and profession, nor that rule of piety and charity given by our Savior Christ; Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. For we may easily fall (as diverse do) into the contrary extreme, who so shun the show of hypocrisy, that they avoid all profession of Religion, and are as much ashamed to be taken in the exercise of prayer, or such like pious duties, though it be at unawares, especially by those who are not as forward in profession as themselves, as if they were doing something which is faulty and unlawful. But this use of voice is necessary only in such private prayers as are set and solemn, ordinary, and in a private place; for as for those short prayers & ejaculations which are to be used upon all occasions, and in all companies, it is sufficient that we lift up our hearts unto God, without using the voice, especially in the presence of others, whē the thing we pray for concerneth not them, but our selves; and least of all, when as they do not join with us in the sincere profession of the same truth, as before we shown when we spoke of these short prayers and ejaculations.
§ Sect. 2 That we must not affect prolixity and superfluity of words in our prayers.
And these are the things to be observed in prayer, in respect of our gesture and voice. In respect of the speech it self, or words whereby our prayers are expressed, diverse things are to be considered. First, in respect of the quantity and continuance of them: we must avoid affectation of prolixity, superfluity of words, vain babbling and idle repetitions, which proceed not from any fervency of affection, and earnestness of desire to obtain the things we pray for, arising from the sight and sense of our wants, (for in this case it may be lawful and requisite to repeat often the same things, as pressing our suits with such importunity as will admit of no denial: according to the example of Daniel, O our God, hear the prayer of thy servant; O my God, incline thine ear and hear, O Lord hear, O Lord forgive, O Lord hearken and do, &c. And of our Savior Christ himself, praying often in the same words, that if it were possible, the bitter cup of his Passion might pass from him;) but out of an opinion that we shall be the rather heard for the length of our prayers, or out of an ostentation of our holiness and devotion, or our extraordinary gift above others, enabling us to continue long in this exercise. For this our Savior straitly forbiddeth: When ye pray, use not vain repetitions, as the Heathen do, for they think that they shall be heard for their much speaking; prescribeth the contrary practice, in propounding that short and most pithy form for our imitation: and condemneth as hypocritical in the Pharisees, who under pretence of long prayers, devoured widows houses. And Solomon likewise: Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God, for God is in heaven, and thou upon the earth, therefore let thy words be few: Of which our Savior giveth this reason; Because our Father knoweth what things we have need of, before we ask him: that is, being infinite in wisdom, he needeth not that we should express our minds in multitude of words, for he understandeth the desires of our hearts, and being our gracious Father, our wants serve as a loud cry, and eloquent oration to move him to supply them; and therefore he needeth not that we should use multitude of words to give him notice of those wants which he already knoweth before we ask, nor to persuade him to grant our suits, being more ready to give, then we to crave. And Solomon rendereth another; Because in the multitude of words there wanteth not sin: which as it is generally true, so especially in the exercise of prayer: seeing, through our natural corruption, we are so averse unto this duty, and in the performance of it, subject to such coldness, dullness and weariness, that long prayers are often performed with much negligence, and subject to the interruptions and distractions of worldly cogitations and wandering thoughts. And yet we are not so to understand Solomon, and our Savior, as though they simply commended short prayers, and condemned those that are long: for the Wiseman himself, at the consecrating of the Temple, made one of the longest prayers that we read of in the Scriptures: and our Savior is said to have continued whole nights in prayer. And the Apostle exhorteth us to pray continually, and with all manner of prayer and supplication in the Spirit, watching thereunto with all perseverance. But they only forbid and condemn hypocritical ostentation, and superfluity of words, vain repetitions, and opinion of meriting to be heard for them: or when our words exceed our matter, in their multiplicity and much babbling, or both our words and matter, our zeal, devotion, and attention. Neither are such prayers to be condemned for their prolixity, but rather much to be commended, when as there is no superfluity in our words, to express our matter and minds, nor any negligence or want of zeal and attention in pouring them forth before God: for if we have with the length of our prayers, variety of good matter, attention, and fervency of affection, we cannot be too long in this holy exercise. And therefore the best rule of direction in this behalf is, that we fit and proportion our words to our matter, and both matter and words to our minds and hearts, our faith and fervency, devotion and attention. For if there be store of this divine fire to kindle it, the more fuel we cast on, the greater the blaze and heat will be; whereas if there be but some little fire and small sparks, too much of this fuel cast on at once, will not help to kindle it, but rather extinguish and put it clean out. In which regard we are not always to stint our selves to the same proportion and length of prayer, but to watch the best opportunities, and to dive our selves deepest in this Poole, when the Spirit of God hath descended and moved the waters. More specially we are ordinarily most fit for long prayers, when our souls are prepared thereunto, either by extraordinary afflictions, when as our hearts are full of sorrows, and need a large vent to let them out, and pour out our complaints into God's bosom; and replenished with fervent desires for help and deliverance; or by extraordinary benefits, when as they are full of joy and thankfulness, and so make us to become earnest and unwearied, in rendering unto God praise and thanksgiving: when as we observe a solemn fast, and keep unto God a day of humiliation, consecrating it wholly to the exercises of religion and charity, especially prayer and meditation. And finally, at all other times, when we are fitted thereunto by God's Spirit, and sufficiently qualified with the former graces. The which notwithstanding is to be understood of private prayer by our selves, and not when we pray in the company of others; for then we are by the rule of charity to have respect unto them, and not to tire their zeal and devotion, and cause them to sin (through our tedious prolixity) by weariness and wandering thoughts, although we our selves have a good appetite to this exercise; for this were to force them to sit long at the table who have quickly dined, to cloy the weak of disgestion, with variety of dishes, because we who bear them company have good stomachs; and to contstrain young beginners and children in Christ, to hold out with us in our pace, who are come to a ripe age, and so to tire for weariness, before they come half way to their journeys end. Which if it deserveth to be judged unequal, how much is our practice worthy to be condemned, if in our meetings we contend to outvie one another, striving who shall exceed in length of prayers, and variety of choice words, for the apt expressing of our minds; hereby making prayer like unto a mastery or race, wherein we contend for the prize of praise, which they are to win who are swiftest and best at length?
§. Sect. 3 Of the quality of our prayers.
The second thing to be considered, is the quality of our speech, which ought to be such in our prayers, as is fittest both to stir up and express our zeal and devotion. Wherein we are to avoid two extremes; the first is, curious affectation of words, seeing the Lord respecteth not the eloquence of our speech, but the sincerity of our hearts, and the fervency of our desires, which are as loud cries, and most perswasiue orations in his ears, when we are most barren in words. The second is, rudeness of speech, without any fit words, or good sense, order or coherence, which is caused through negligence, want of preparation, and of due reverence and respect of God's glorious Majesty, before whom we stand, and unto whom we speak, not caring what, nor how we babble in his presence, though for our credit sake, we would be more careful in speaking to mortal man not much superior unto us. For otherwise, if it proceed not from carelessness, but from natural infirmity and want of utterance (which we may judge of, if we be so in other discourses, and upon other occasions) our prayers notwithstanding proceeding from upright hearts, and being joined with zeal and devotion, will be acceptable unto God; yea even our imperfect speeches, sighs and groans, will as effectually move him to hear us, and grant our suits, as the most eloquent speeches which have all the helps and ornaments both of nature and art.
CAP. XVI.
Of the form and method which are to be used and observed in our prayers, &c.
§. Sect. 1 Of forms of prayer set down by others.
THe last thing to be considered, respecteth the form and manner of pouring forth our souls in prayer unto God, which is either by using set forms, or contriving of prayers according to present occasions, as we are enabled thereunto by the Spirit of God. The former sort are either such as are invented by others, and learned by hearing, or reading their books and writings: or else by our selves upon due study and meditation. Both which may be lawfully and commendably used of Christians according to their several states and gifts. Written and printed forms by those who want ability to pray in their own words, or to frame their suits and petitions, and express their minds in any good manner and order. The which was one end of penning David's Psalms, that they might by skillful Musicians be sung in the Congregation, and used also in private, both in families, and by our selves alone. And our Savior prescribed that perfect form of the Lord's Prayer, not only as a rule according to which we are to frame our prayers, but also as a prayer to be used it self; and therefore as it is said in one Evangelist, After this manner pray ye; so in another, When ye pray, say, Our Father. And therefore as children, before they can go, are not suffered to sit still, but are trained and taught by others that hold them by the hand: so though we want spiritual strength and skill to perform this exercise by our selves, yet we must not neglect it altogether, but yield our selves to be trained by others (as the Disciples did desire of our Savior Christ) and (as it were holding them by the hand) to use the help of their meditations. But we are not to rest in this as sufficient, without any further proceedings; for though it be fit for a child in Christ, that he may be thus trained to go alone, yet when we come to a riper age, and in respect of our means should be able to teach others, it is a shame for us, and argueth either great impotency and lameness in Religion, or else negligence, sloth, and want of exercise, if we cannot go alone, but still like children, need leading by others. Besides, we cannot by others meditations vnburthen our selves of our own particular sins, of which God and our own consciences only are witnesses, nor express those special wants which most pinch us, and which we most desire should be supplied, nor fit our occasions to their prayers, nor their prayers to our occasions; but we must, as God requireth by the Prophet, when we come unto him as suitors, take words unto our selves, and frame our petitions and thanksgivings according to our own wants and occasions. Neither let any that hath been long trained in the school of Christ, object his want of gifts and abilities, seeing if he speak true, he proclaimeth his own shame and non-proficiency. For if we had any sense of our wants and sins, we might find some words to express them, that we might crave a supply of the one, and pardon for the other; especially to our heavenly Father, who is so gracious and willing to bear with our infirmities, and who better accepteth of such imperfect prayers as are indicted by our selves, and uttered with zealous devotion of honest hearts, then of such as are in the best manner penned for us by others. Even as every wise father better accepteth of an Epistle invented and written by his own son himself, though full of imperfections, because it is the means to train him up to more perfection, then that which is done to his hand by one of his fellows of an higher form, though much more exact for matter and manner, because it is the trick of a trewant, and argueth not only inability and want of skill, but also sloth and extreme negligence.
§. Sect. 2 Of forms of prayers invented by our selves.
Forms of prayer invented by our selves, are such, as upon due meditation and sound deliberation we have composed, out of the sight and sense of our sins and wants, and God's mercies multiplied upon us, not only general, but also special and particular, framing confessions, petitions and thanksgivings, so as they may be most fitting for our own peculiar use. The which are necessary for such as are not thoroughly grounded in knowledge, nor perfected in this duty by much experience and practice; and for such also as being well qualified in these respects, are notwithstanding defective in memory and utterance, having no liberty of speech to express their minds without much meditation, and for such also as are defective in courage and boldness, when they are to pray in the presence of others: And very profitable for all, if we tie not our selves too strictly to words, but have variety of forms for ordinary use, and by help of meditation, do upon extraordinary occasions, conceive new words for new matter, as the necessity and profit of our selves, our brethren, or the Church shall require; making particular confessions of sins which are lately committed, and do most burden the conscience, and special petitions for those special graces wherein we find our selves most defective, and whereof we have presently most use, and special thanksgivings, for God's special mercies and favors renewed upon us. The which variety of forms will take away that satiety and weariness, which always accompanieth the daily and continual use of anything, though never so excellent; and help much to keep our minds and hearts close to this holy exercise, which are apt to be carried away with wandering thoughts, if, without any variety, we tie our selves to one only form; like a man that goeth on in a way which he is accustomed to travail, and never thinketh on the passages and turnings that are in his journey; or that singeth a tune familiar unto him by much use, and never thinketh of that he singeth.
§. Sect. 3 Of conceived prayers, and how far forth they are commendable.
Prayers conceived, are such as upon meditation we fit to all present occasions, not using any ordinary form of words, but expressing our selves with such as come to our minds; of which, we have many examples in the Scriptures, both in the Patriarchs, Prophets, Apostles, and our Savior Christ himself. The which, I acknowledge above all other kinds to be most excellent, if God have thoroughly furnished us with gifts fit for it, both because it is most free from distractions and wandering thoughts, and from satiety and weariness, this variety bringing with it much delight, and also because it is most opportune and seasonable, being fitted to the time, persons, and occasions. But here the Proverb is verified, that things excellent are most hardly attained, there being few that have this gift and ability, and those few not always in like measure, although there are many that are willing to make show of it. For there are diverse things which ought to concur in him that is to conceive a prayer, which if any be wanting, it cannot be done without much weakness and imperfection. First, he must be diligent in meditation, before he thus speak unto God, calling to memory the sins which he is to confess, the wants which he desireth should be supplied, and the blessings for which he intendeth to give thanks; that so he may with David call his prayer a meditation, humble his soul in the sight of his unworthiness, inflame his heart with fervent desires, and not speak anything rashly with his mouth unto his God, as the Wise man aduizeth. In which respect, I cannot commend extemporal prayers, which are performed without any meditation going before, and am so far from extolling them as most excellent, that I think them scarce tolerable or lawful, unless some unexpected occasion and present necessity, do thrust us into extraordinary straights, so as we may not defer our prayer, nor have for the present, opportunity to meditate, nor yet have any former meditations fit for the present occasion, and the circumstances that attend upon it. Secondly, he that thus prayeth must be grounded in knowledge, that he may frame his prayers according to God's will. And therefore they who being children in knowledge, do take upon them this task, they must needs fail much in this holy duty, asking according to their ungrounded conceits, and not God's will, of which they are ignorant. And as children who will venture to run alone, before they can go in another's hand, must needs catch many falls; and they also who will speak much, before they have knowledge and wisdom to rule their tongues, must needs speak many things vain and impertinent: so must it of necessity befall them in this case who are children in knowledge, and not well acquainted with God's will and ways. Thirdly, he must be well experienced and practiced in this duty; neither can we without much use attain to this perfection. Fourthly, besides a great measure of sanctifying grace, he must have diverse common gifts of the Spirit, which are necessary to the well-performing of this duty, as a good memory, utterance and liberty of speech, and boldness also when others join with him: which will enable him to express readily what his mind conceiveth, and rather intend & inflame, then quench or cool the fervency of his desires. But if we want these, though our knowledge, and faith, and zeal, and all other sanctifying graces be never so great, yet shall we fail much in prayer in this kind, because the powers of the soul will be so wholly occupied about memory, and invention of fit matter, and words to express it, that there will little place be left to zeal, devotion, and fervency of affection. Lastly, it is necessary that he who prayeth on this manner do carefully avoid spiritual pride, and ostentation of his gifts, to which the greatest excellencies, through the malice of Satan and our own corruption are most subject; and also curious affectation of variety of words to express the same matter, as though it were a note of barrenness to use twice the same phrases to express the same things. But the main thing which we are to aim at, is to be fervent and devout in our prayers, and to this end to use such words and phrases as may most conveniently lay open unto God the sincere desires of an upright heart, whether it be in new variety, or in such words as we have often used to express the same things.
§ Sect. 4 What method is best to be observed in disposing the parts of our prayers.
Unto the form of prayer, we may add something of the method and right disposing of the parts. The parts of prayer to be used ordinarily of us are three: confession, petition, and thanksgiving. In our private confessions of our sins, we are (having first a true sense and feeling, hatred & detestation of thē) to acknowledge them, & bewail them, not only generally, but also specially and particularly, and those above the rest which we have last committed, and with which we have most often and grievously displeased and dishonored God, and wounded our own consciences, according to the example of David, in the one and fiftieth Psalm; and withal aggravate them by their several circumstances, especially the consideration of the person against whom they were committed, our glorious God and gracious Father in Jesus Christ; adiudging and condemning our selves in regard of them, to be less then the least of God's mercies, and worthy of his greatest plagues and punishments. Unto which we are to adjoin petition, and first, that God for his mercies sake, his promise sake, and his Christ's sake, will forgive us all our sins, and never lay them to our charge, seeing our Savior hath fully satisfied his Justice for them; and so, that being justified and freed from the guilt and punishment of our sins, he will be reconciled unto us, and receive us into his love and favor. Secondly, that God will be pleased to seal up the assurance hereof in our hearts and consciences, by the gracious testimony of his holy Spirit, and give unto us the spirit of Adoption, crying in our hearts, Abba Father, and witnessing to our spirits, that we are his children by adoption and grace. Thirdly, that he will sanctify us by the same Spirit, mortifying and crucifying in us more and more our sinful corruptions, so as they may not rule and reign in us, as at former times, and that he will also quicken us unto holiness and newness of life, and enable us to yield obedience to his holy and heavenly will. Fourthly, that he will to these ends graciously vouchsafe unto us the means which may enable us unto them, and make them effectual by his good blessing upon them. Especially, that he will indue us with the sanctifying gifts and graces of his holy Spirit; as saving knowledge, a lively faith, unfeigned repentance, firm affiance, fervent love, and ardent zeal, hope, patience, humility, the true fear of God, and the rest. Fifthly, that God will daily increase his graces in us, and our strength and ability to serve him, that we may grow from one measure to another, until we come to a perfect age in Christ. Sixthly, that he will establish us with his free Spirit, that we may constantly persevere in the profession and practice of true godliness, unto the end, and in the end; and that he will thereby so assist and strengthen us against all the assaults of our spiritual enemies, that we may have victory over them, and not be hindered by their temptations, from proceeding in our course of godliness, or from finishing the great work of our salvation. Seventhly, we must hereunto add petitions for special benefits, whereof we stand in need, concerning things either temporal, or spiritual and eternal; and particularly such as are necessary and profitable for the well passing of the day following, especially preservation from all dangers, direction in all our courses, our thoughts, words, and actions, and the blessing of God upon all our labors, with a right use of all God's benefits and chastisements. Finally, we must pray for the good estate of the whole Church, of that in which we live, and for all the principal members of it; for our friends and benefactors, for the afflicted, for those of the same family, and such unto whom we are bound by any special bond of duty. And lastly, we must from petition descend to thanksgiving, praising God for all his blessings, both corporal, spiritual, and eternal; and especially for those peculiar benefits which he hath vouchsafed unto us in the whole course of our lives; for those of late received; and namely, the night past in our preservation and quiet rest. And this I hold to be the best method and order to be observed in our prayers ordinarily, although I would tie no man unto it, but that he may herein use his discretion, beginning with confession, thanksgiving, or petition, as his heart leadeth him, and fit occasion shall be offered.
§. Sect. 5 What duties are to be performed after we have prayed.
And these are the duties which are to be daily performed in this holy exercise of prayer. Now after we have thus prayed, there are certain other things required of us. First, a lively faith, whereby we do not only give our unfeigned assent unto our prayer made, but also rest persuaded, that the Lord hath heard us in the things for which we have prayed, and will assuredly accept of our humiliation and thanksgiving, and grant all our suites and requests, as it will best stand with his own glory, our spiritual good, and eternal happiness. And this our Savior requireth, What things soever ye desire when ye pray, believe that ye shall receive them, and ye shall have them. Secondly, hope, patience, and humility, whereby we make no haste, nor prescribe unto God any time of doing the things which we have desired, but meekly acknowledging his infinite wisdom in himself, and goodness towards us, do resign wholly our selves and suites unto his good pleasure, expecting with all patience his leisure, when as he shall think it fittest to bestow upon us those gifts and graces which we have begged at his hands. Thirdly, there is required of us after prayer, an earnest endeavor in the use of all good means, whereby we may obtain those things which we have prayed for: whereby we shall serve God's providence, and be his instruments to further the accomplishment of his promises, and also make it manifest, that in our hearts we sincerely desired those things which we begged with our mouths. For example, after we have prayed for the pardon of our sins, we must use carefully all good means whereby we may be further assured that God hath forgiven them; after we have craved sanctification, we must labor and endeavor that we may be sanctified, and exercise our selves in the duties of holiness; after we have desired spiritual and saving graces, we must use all the helps and means whereby we may attain unto them. For otherwise we shall discover our selves to be but mere hypocrites, who with our lips have prayed for those things which we have neither esteemed in our judgments, nor affected in our hearts; and therefore receive nothing at God's hands, who giveth his gifts not to idle loiterers, but unto such as pursue them with thirsting desires, and earnestly labor and endeavor in the use of all good means whereby they may obtain them.
§. Sect. 6 Of the time in the morning when we are to use private prayer.
The last direction which I will set down for our private prayer in the morning, respecteth the time when it is to be performed; of which, though I can give no necessary rule, because all men's occasions and opportunities are not alike, yet for the greatest part it is most convenient that we do it betimes, as soon as we are ready, before we undertake any worldly business, and have our minds taken up with any earthly thoughts: Because we shall then be most free from all incumbrances which may distract us in this holy exercise, and make us less fit to perform it as we ought; as also, because if we offer unto God the first fruits of our thoughts and affections, they will sanctify all our following endeavors, and season them so with holiness, that they will become more acceptable unto God. Or if some extraordinary occasion and weighty business have caused us to defer it, our second care must be, that we do not neglect it altogether, but sequestering our minds and affections from all earthly thoughts and worldly employments, we must take the next and best opportunity which shall be offered unto us; and think no excuse or business so important, as may make us utterly to omit it.
§. Sect. 7 Of prayer with the rest of the family.
The next duty of piety after our private prayer, is prayer with the rest of the family; which is to be performed ordinarily by the master and governor, who is to be the mouth of the rest to commend them and their suits unto God. For, according to the example of the Patriarchs and holy men in times past, he ought to be not only a governor to rule them, and a Prophet to teach and instruct them, but also a Priest to offer the sacrifice of prayer and thanksgiving, not only for himself, but also for all those that are committed to his charge: neither ought any man to think that he may be exempted from this duty, or that in respect of his honor and greatness, he may be privileged from this holy service unto God, and as an inferior duty, delegate it to his deputy, if he himself be able to perform it; but rather with the holy Patriarchs to esteem it an honorable prerogative, which he will no more put off from himself to another, then he will the regiment and government of his house and family. Much less must we think it sufficient, that we have prayed alone, or content our selves with our private devotions, if we have others under our government, and committed to our charge: seeing we are to take no less care of their souls then of their bodies; nor that they serve us in the duties of their callings, then that they serve God in the duties of piety and Christianity, without which we can expect no blessing upon their labors. For if Joshua, though a great Captain and Commander, and so greatly employed both in wars and government, would not hereby excuse himself, but undertaketh for all in his family, that he and his household would serve the Lord: if David, though a King, would not content himself with his integrity in the government of the State, but voweth also that he would perform all domestical duties with a perfect heart: And if Solomon, though a mighty Monarch in the height of his honor, thought himself more honored in being the mouth of the whole people to commend their suits unto God; let not any man think himself so great, that he is too good to perform this duty. But alas, the neglect hereof is grown so ancient among honorable personages, that it now pleadeth prescription; so that these family duties are wholly neglected, or else put off from themselves to be performed by a deputy. And little hope I have that my writings and reasons should be so powerful as to infringe this custom, which hath in it almost the strength of a law, and revoke the practice of family duties unto ancient perfection; and yet I thought it fit to speak the truth, and leave the success to the author of it: neither thought I it convenient in setting down the rules of piety, that I should fit the straight square to the general crookedness of the work, but to leave it in its perfection, that the work in God's good time may be reduced unto it. Let therefore all masters of families know, that it is their duty which God will require of them, not only to pray by themselves, but also to call together all their family, and to join with them in this holy exercise: unto which they may be encouraged by God's gracious promise, that where two or three be gathered together in Christ's name, there he will be in the midst of them. Secondly, because by making their house a house of prayer, they shall make it a little temple, which God will fill with his presence, and replenish with his blessings, both temporal and spiritual. Thirdly, because nurturing their children and servants in the fear of the Lord, and exercising them in this duty of God's service, they shall make them more faithful and conscionable in performing all duty and service unto themselves, not only formally and in outward appearance, but cheerfully and from the heart. Fourthly, because it is the chief means of the preservation of the whole house and family from sin and from danger, and of deriving God's manifold blessings upon the whole society. Lastly, because they can no otherwise expect that God will prosper their labors, to the good of the master, and the whole house and family, unless they use the means which he hath ordained, and obtain his blessing by their daily prayers; without which they shall not thrive in their labors, but spend their endeavors and strength in vain. Now for the time of the morning when this duty is to be performed, no certain rule can be prescribed; only this in general, that it be then done, when as all, or the most of the family may, in respect of their common occasions, most conveniently assemble together. And although it were to be wished, that it may be betimes in the morning, before they go about their worldly business, that they may be free from distraction, and sanctify all their following labors by these good beginnings: yet because the employments are diverse in almost all the members of the family, and require that some should go about them sooner, and some later; and because it often falleth out that the governors, by reason of age, weakness, or other infirmities, cannot rise so soon as others, because they must have regard to their health; therefore if in these respects this time cannot be allotted to this service, some other which is most convenient may be chosen: which if it can be no sooner, in regard of the common meeting together of the whole household, it will be fit that it be done before dinner. Of which, the less inconvenience will follow, if everyone in the family, and the governors for all the rest, have betimes performed this duty privately by themselves.
CAP. XVII.
Of singing Psalms, and reading the Scriptures in the family.
§. Sect. 1 That singing of Psalms is enjoined in the Scriptures, and practiced by the faithful.
VNto prayer we adjoin that holy exercise of singing Psalms in the family, which though it be not in practice next in order, according to ordinary use, yet I would not sever it from the former, seeing it is a religious duty, and like unto it, being a notable means whereby we praise God, and render unto him thanks for all his benefits. And though it be not tied unto any part of the day; nor yet every day to be necessarily performed; and though in no family it be always alike seasonable, as in the time of mourning for some private or public calamity, but in the time of rejoicing, when we have occasion to praise God's holy name for his gifts and blessings conferred on us, according to the Apostles rule, Is any man among you afflicted? let him pray. Is any merry? let him sing Psalms. And though in some families it can seldom be done for want of leisure and opportunity, unless it be on the Sabbath, and in some places not then, for want of convenient company to join together; yet where it may conveniently be performed in respect of company, leisure, and other occasions, it is an excellent duty, which is no ways to be neglected. For first it is enjoined in the Scriptures. The Prophet David in many places exhorteth to it, O come (saith he) let us sing unto the Lord; let us make a joyful noise to the Rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms. Make a joyful noise unto the Lord, all ye lands, serve the Lord with gladness, come before his presence with singing. Sing aloud unto God our strength, make a joyful noise unto the God of Jacob, &c. Sing unto him a new song, play skillfully with a loud noise. So the Prophet Isaiah, Sing unto the Lord a new song, and his praise from the end of the earth. And Jeremiah, Sing ye unto the Lord, praise ye the Lord, for he hath delivered the soul of the poor out of the hands of evil doers. The Apostle Paul likewise exhorteth us, to speak unto the Lord in Psalms, and Hymns, and spiritual Songs, singing and making melody in our hearts to the Lord. Of which, we have the Saints of God in all ages examples for our imitation, in the time both of the Law and the Gospel, and in the purest ages of the primitive Church, who were complained on to the persecuting Emperors, for their diligent performance of this duty day and night. Yea, our Savior Christ himself at the celebration of his last Supper, is said with his Disciples to have concluded that holy action, with singing of a Psalm. Which examples, that we may imitate, let us further consider in the next place, that it is a notable means to rouse up our drowsy and dead hearts, and by the sweet melody affecting our outward sense, to ravish them with joyful delight, and make them cheerful in God's service, which was the cause why Elisha being to prophecy, and finding his Spirit dulled with the unpleasing presence of the idolatrous King, who together with Jehoshaphat was to have the benefit of his good endeavors, desireth a Musician to play before him, to stir up his heart unto the more cheerful performance of this duty. Secondly, it is an acceptable service unto God, as being a singular means to glorify him, when as our hearts are filled with thankfulness, and our mouths with his praises; according to that of the Psalmist, Whoso offereth praise, glorifieth me; the which, in the same Psalm he preferreth before oblations and burnt sacrifices. Finally, it is an heavenly exercise of the glorified Saints, which we shall perform with them in that place of joy and happiness, if we take delight in it whilst we live in the earth.
§. Sect. 2 How we may sing Psalms in a right manner.
Now if we would perform this in an acceptable manner, our care must be that it be done with our souls as well as our tongue and lips. And first with our minds, both understanding what we sing, so as we may say with the Apostle; I will sing with the Spirit, and I will sing with the understanding also; and applying our minds unto it with due attention, & not suffering them to be carried with wandering thoughts. Secondly, we must sing with our hearts also, according to that of the Apostle; Speak to yourselves in Psalms, singing and making melody in your heart unto the Lord; which elsewhere he calleth, singing with grace in our hearts to the Lord; the which David practiced; I will praise thee (saith he) with my whole heart. And this we shall do, if we do apply and fit them to the matter of the Psalm, and put on the same affection which David had in penning them; as humility in the confession of sin, fervency of desire in petitions and suites; alacrity and cheerfulness in praises and thanksgivings; assent and belief in prophecies and predictions; teachablenesse and willingness to learn in doctrines and instructions; readiness to obey in commandments and exhortations, &c. and at all times and in all things, reverence of God's majesty, in whose presence we perform this duty. In the mean time we must take heed, that we do not apply his imprecations, which were uttered by a prophetical spirit against those who were desperate enemies to God as well as David, against our private enemies, with a revengeful desire, that those evils may befall them, seeing our Savior hath taught us to pray for them. But we must either make use of them for doctrine and instruction, or if we apply them, it must not be against particular persons, but against all those whatsoever whom the Lord in his wisdom knoweth to be desperate enemies unto him and his Church. Secondly, our care must be that we do not make it a bodily exercise, singing Psalms for recreation only, and as we do other songs, for mere pleasure and sensual delight, but we must perform it as a religious duty of God's service, and strive in it to please him rather then our selves. We must not seek to delight the ear, and affect the heart with the air, music and sweetness of the tune, but that there being an harmony between it and the voice, we make sweet melody in God's ears; which if it be wanting, our best music (as one saith) is no more acceptable to God, then the barking of Dogs, the lowing of Oxen, or the grunting of Hogs. Yea, as the same Author saith, If I be delighted more with the music then with the matter, instead of serving God, I fearfully sin. And therefore division and fraction of voice, broken repetitions and reports, which take away the sense, hinder the understanding, both of the singer and hearer, and tend only to affect the ear with the melody, and not the heart with the matter, are not to be used in this holy exercise. For this is to sing, not like men endued with reason, but rather