A Guide to Godliness
§. Sect. 7 Inforcement.
Yea Lord, my wants are not small, and therefore my suit must not be slight. I must still wrestle with thee by my prayers and strong cries, and not let thee depart, without a blessing. I am weak to prevail, but I have thy truth to support me, who hast promised that I shall obtain, if I follow my suit without fainting. O then make good thy word unto thy servant, wherein thou hast made me to put my trust: Give me a melting heart, which will relent and resolve easily into tears of repentance. I am much defiled with the filthiness of my sins, and a little washing will not make me clean; Purge me thoroughly therefore (O my God) and multiply my washings, first and chiefly in the blood of Christ, which will cleanse me from the ingrained guilt of my crimson and scarlet sins; and wash me in the laver of Regeneration, and in the waters of unfeigned repentance, which will, by virtue of the former washing, help to purge me from the filth of my corruptions. Turn me, O turn me unto thee (my God) and so shall I be turned; draw me, and I will run after thee. Rectifie and fructify my more then ordinary barrenness, with the extraordinary showers of thy grace, and warm my heart with the beams of thy love, that whatsoever good seed of thy Word shall fall into it, may take deep root, and bring forth plentiful fruits of holiness and righteousness; that as I have heretofore, more then many others, dishonored thee by my sins, so also I may now glorify thee in some good degree, by bringing forth, in more then an ordinary manner and measure, plentiful fruits of new obedience.
§. Sect. 8 Confidence.
And now comfort thyself (O my soul) for thy God hath granted what thou hast so fervently craved. Yea, it is the end why he would have thee to ask, because he hath a desire to give, and that by discovering thy beggary and poverty, he might take occasion to discover the riches of his bounty. He that hath enlarged thine heart with these fervent desires, hath done it purposely to this end, that he may fill it, and satisfy them. Thou couldest not so much as ask this grace of repentance, if the Spirit of God did not help thine infirmities, and enable thee to pray with sighs and groans which cannot be uttered; and how can thy God reject that prayer which his Spirit inditeth, and is made according to his own will? Yea, be confident, my soul, for thou canst receive no repulse in this suit; seeing he himself hath commanded thee to ask it, and promised to give it. He, who is true of his promise, and omnipotent in performance, hath bound himself by his gracious Covenant, that he will take away thy stony heart, and give thee an heart of flesh; that thou shalt look upon him whom thou hast pierced, and shalt mourn for him, as a man mourneth for his only son, and be in bitterness for him, as one is in bitterness for his firstborn. That he will write also his Law in thine heart, that loving and obeying it, thou mayest never depart from him. And his Word is yea and Amen; his promises as good as present payment. Yet (my soul) to help thy weakness, he hath given unto thee already some first beginnings of repentance, as an earnest of the rest that yet is wanting. He hath begun this work of grace in thee, and therefore (his gifts being without repentance) he will surely perfect it. Wait upon him then (O my soul) by faith, yea, wait upon him, not only with patience, but also with joy and comfort; for he that hath promised, will come, and will not tarry, and will work in thine heart such sorrow for thy sins, as he himself shall accept as sufficient; and cause thee to bring forth such plentiful fruits of new obedience, as shall glorify him, and seal up in thine heart the assurance of thine own election and salvation.
§. Sect. 9 Congratulation and thanksgiving.
Thrice happy then (my soul) art thou now in thy God, who wast in in thyself wretched and miserable: for he hath not only made with thee the Covenant of grace, wherein he hath assured thee of the pardon of thy sins, and of his favor, in which consisteth thy life and blessedness, but also hath enabled thee to perform the condition, of faith and repentance, whereby thou art assured, that thou hast thy part and interest in all his promises. Rejoice therefore in the Lord, and again, rejoice. Praise and magnify his great and glorious Name, who hath been so good and gracious unto thee. Thou wast in woeful misery by reason of thy sins, and the punishments due unto them, but he hath delivered and made thee happy, and hath both offered unto thee joy and blessedness, and also the means whereby thou mayest attain unto it. He hath shown unto thee the way of life, and hath given unto thee both will and ability to walk in it. What wilt thou now return unto him (O my soul) for all the good that he hath done unto thee? Yea, what canst thou return that is worth acceptance, but that which thou hast received from this fountain of all goodness? yet though he hath given all unto thee, something there is which he will be pleased to receive from thee, as though it were thy gift, even the sacrifice of praise and thanksgiving. Nothing else canst thou give but this free-will offering; nothing else doth he require, who is so absolute in all perfection, that he needeth nothing. A fit oblation (my soul) frō such a child to such a Father; from so mean & poor a subject, to so rich and high a Sovereign. Take then into thine hand the Cup of salvation, and praise him who is so worthy to be praised. Praise him in his noble acts, praise him according to his excellent greatness. Praise him in his power and truth; praise him for all his grace and goodness. Bless and magnify him for all his former benefits, and his Christ, through whom they are all conferred upon thee. And especially, as by present occasion thou art bound, for that he hath given unto thee the grace of repentance, and renewed and increased it by this present exercise, graciously assisting and enabling thee by his holy Spirit to bring it to good issue. Praise therefore the Lord (O my soul) and all that is within me, praise his holy Name. And now with these praises, offer and recommend thyself into the hands of thy gracious God and faithful Savior, who is all-sufficient to keep thee unto the end, and in the end. Thou art not worthy (worthless soul) his receiving and owning, but so much the rather offer thyself unto him who is able to make thee worthy. Deuote and consecrate thyself wholly unto his service, and resolve to glorify and please him in all things for the time to come. And because thy resolutions are weak, thy power small, and thy best endeavors full of imperfections, make thy service as acceptable as thou canst, by offering thine heart with it, and doing all that thou canst do, willingly and cheerfully. Desire the assistance of his good Spirit, to direct and guide, rule and over-rule thee in all thy thoughts and desires, words, and works, that they may in some measure answer unto thy resolutions, and be pleasing and acceptable in his sight. Especially desire his help, that the practice of thy repentance may be suitable to thy Meditations, in the whole course of thy life; that more and more sorrowing for thy sins, thou mayest have daily more cause to rejoice in the assurance of his love, and thine own salvation, and that turning from them, and returning to thy God, thou mayest more and more glorify him, by bringing forth better and more fruits of new obedience. And now return unto thy rest (O my soul) for the Lord hath dealt bountifully with thee. Repose thyself securely under the shadow of his wings who is able to defend thee, and to cause thee in the midst of garboyles and desperate dangers, to dwell in safety. God is thy refuge and strength, a very present help in trouble. He hath made thee to hear joy and gladness, that the bones which he had broken might rejoice. Thou didst sow in tears, but he hath caused thee to reap in joy. Thou didst go forth weeping, bearing precious seed, but thou art come again rejoicing, bringing thy sheaves with thee. Bless therefore the Lord, all his works, in all places of his dominion. Bless the Lord, O my soul.
CAP. XXIII.
Of the third private means of a godly life, which is consideration and examination of our estate.
§. Sect. 1 How consideration and examination differ.
THe third private means of a godly life, is consideration and examination, both which are in truth but branches of Meditation. Yea the former, if we take it in the largest extent, differeth little or nothing from it, seeing we may be said either to meditate or consider of anything, when we thoroughly and deliberately ponder and weigh it in our minds, with all the circumstances belonging to it. But here we will take it in a more strict sense, as it pondereth those things which nearly concern our estate; and so it is much like unto examination, although if we speak properly and distinctly, there is some difference between them. For consideration is yet, as we here handle it, more general, extending to all things that concern us, past, present, and to come; but examination properly meddleth not with things to come, but searcheth out those things which are past or present; bringing them to be tried by the rule, according to which we do examine them, whether they be true or false; good or evil. Consideration weigheth and deliberateth beforehand what we are about to do, and whether it be lawful or unlawful, expedient or unnecessary, profitable or to our loss, and accordingly moveth us either to do it, or to leave it undone: But in examination we consider of that which is done already, whether it be well or evil done, wisely and to our good, or unadvisedly and to our hurt. If the former were thoroughly performed, the latter would not be much necessary, unless it were to review our good actions (as God did the works of creation) that we might approve them, and rejoice in the conscience of our well-doing. But because we often fail in it, and do things rashly and without due advice, therefore we are necessarily to use the latter, and to examine what before we considered not (our after-wit being better then our fore-wit) that so we may reform what is amiss, and return into the right way out of which we have erred. Yet because I would not make this already long Treatise over-tedious to the Reader, but chiefly because many points and proofs are coincident, belonging to them both, I will not divide them in my Discourse, but handle them together; and the rather, because I have already spoken of the generalities of consideration, in which it chiefly differeth from this other of examination, in the former tract of Meditation.
§. Sect. 2 Of examination, what it is, and wherein it consisteth.
This examination or consideration, is nothing else but a serious waighing, and pondring of those things which nearly concern us in our spiritual estate; or the diligent searching and trial of our estates, how they stand between God and us, in matters concerning his glory and our own salvation. The which examination is held after a solemn manner in the Court of Conscience, and in God's presence; we sitting as Judges upon our selves, to give sentence according to the Law of God, and the evidence of our own consciences, either with or against our selves, concerning those things which we have done or left undone, good or evil. In which trial, by help of memory and conscience, our Register and Witness, we review and take a survey of all that we have done in the flesh, of all our parts and faculties of soul and body, examining how we have employed them to the glory of him that gave them; our understandings in knowing and acknowledging him; our memories in remembering him; our hearts and affections in adhering and cleaving unto him, by loving, fearing, trusting in him, and so in the rest. Of all our thoughts also, words and actions, how we have by them glorified or dishonored God. Of all our course and carriage in our whole life and conversation, and how we have therein answered the end of our Creation and Redemption, which was to glorify him, who hath made and saved us. More especially, we may examine our selves, how we have performed or broken our vows and promises made unto God, and principally our promise in Baptism; how we have shaken off the service of sin, Satan, and the world, and devoted our selves wholly to the service of God. How we have profited in mortification, and what corruptions we have subdued and weakened, which formerly were potent and strong in us; how we have mastered and abated our pride, anger, ambition, covetousness, voluptuousness, impatiency, evil concupiscence, and the rest of our corrupt affections and unruly passions. How we have profited in newness of life, both inwardly in our minds and hearts, and outwardly in our words and actions; how we have ruled that unruly member our tongues, and have made them instruments of God's glory, and of the edification of our neighbors and our selves. How we have grown in God's graces, waxing daily stronger in our faith, and assurance of his love and our salvation, more fervent in our love and zeal, more firm in our affiance, and how we have renewed and increased our sorrow for sin, our hatred of our corruptions, especially of our beloved sins, and how we have in our endeavors and actions answered our resolutions of serving God in newness of life. How we have furnished our selves with all the parts of our Christian Armor, and kept it fast buckled unto us in the whole time of our warfare. How we have kept our spiritual watch, and how we have resisted or been overcome with the temptations of our spiritual enemies. How we have performed the general duties of Christianity, and the special duties of our callings; and how we have observed or neglected the duties of our daily exercise, as they have before been described unto us. How we have profited by God's Judgments upon our selves or others, for the mortification of our sins, and weaning our hearts from the love of the world; and how his mercies and blessings, his patience and longsuffering, have been available with us, to lead us unto repentance, and to make us diligent and cheerful in his service. Whether we have been made more careful by our former falls, to look better to our footing, and whether the remembrance of our lost time, hath not made us double our diligence, that we may redeem it, by performing unto God more faithful service for the time to come. Whether we are daily careful to renew our Covenant with God, and to preserve our selves from sliding back in the breach of our promises. Whether we decay not in our first love, but nourish it and all other saving graces in their first fervency, yea increase in them daily more and more. Finally, whether we are prepared to bear afflictions, and to meet death with a cheerful and willing heart; and whether our accounts be in that readiness, that we do with comfort and joy expect and wish for the coming of our Savior Christ unto Judgment.
§. Sect. 3 That we are chiefly to examine our selves in respect of our sins; and first, our original corruption.
But the chief things wherein we must most often and seriously examine our selves, are our sins, and the miseries and punishments which attend upon them. And first, our original corruption, whereby we have defaced God's Image in us, and defiled all the powers and faculties of our souls and bodies, whereby being utterly disabled unto all good duties of God's service, they are prone unto all evil, and to perform service unto sin and Satan. So that there is naturally no sound place in us, but from the crown of the head, to the sole of the foot, nothing but wounds and bruizes, and putrifying sores. Nor any sin and wickedness, how abominable so ever, the seeds whereof do not remain in us, wanting nothing but the temptations of the devil, the world, and our own flesh, to make them sprowt up and come to their full growth, as oft as we get fit opportunity. Neither is this the case of some alone, but of all without exception, one as well as another, being ready to commit any outrageous wickedness, David as well as Cain, Lot as the Sodomites, Peter as well as Judas. Or if they do not, it is not from the benefit of nature, which is equally corrupt in all (all being alike the children of wrath and dead in their sins) but from the Spirit of God, which either sanctifieth and changeth the nature of the Elect, or restraineth the wicked, by giving them some common and Moral gifts, for the good of human society, which otherwise could not stand, if they were let loose to their natural impiety. Of which restraint, if they be once freed and left to themselves, they burst out with Nero, Hazael, Judas, and many others, into such outrageous wickedness, as in the time of the Spirits restraint, their own judgments, who are best acquainted with their own hearts, would have thought, that their natures could not possibly be inclined to such abominations. Here then is matter enough for our trial and examination to be exercised about, if we will rake in this noisome sink of all uncleanness, and rip these old sores to the bottom. Which though it be unpleasant to corrupted nature, because being full of self-love, it fleeth the sight of its own deformities, and being willing to flatter it self with a false opinion of some native beauty, doth abhor the discovery of its ugly filthiness, and with the Elephant willfully muddeth the clear waters, which would give it a view how monstrously it is misshapen; yet is it a consideration most necessary; seeing this is the root and fountain of all our other sins, whereof we should most seriously repent, bewailing, and reforming this inbred corruption; which if we neglect, and spend all our time about our actual sins, it is all one, as if we should be still chopping at the branches, and let the root live and grow, or be wholly taken up in cleansing of the streams, and never take care for the purging of the fountain, which being polluted, defiles them with its filthiness.
§. Sect. 4 Secondly, we must examine our selves, concerning our actual transgressions, according to the Law.
Secondly, in this examination, we must call ourselves to an account for our actual sins, which we our selves have committed against God's Majesty, by breaking his Law, and all and every of his Commandments, in thought, word, and deed. The rule of which examination, by which we are to come to our trial, is the Law of God it self, which by our sins we have transgressed; for as the Apostle saith, By the Law cometh the knowledge of sin, being that straight rule which best discovereth the crookedness of our actions, and wherein, and how many ways we have swerved from it. In which course, the best manner of proceeding is, that we begin where God beginneth, and so proceed with him, from one Commandment to another, examining our selves, how often and many ways we have offended against everyone of them, both by neglecting the duties which they command, and committing the sins which they forbid. Whereof I shall not need here to set down the particulars, according to which, trial is to be made, seeing I have done it already in the former part of this Treatise, unto which I refer the Reader, who desireth to make use of it for this purpose. Only let us know, that the Law of God, being a most perfect abstract of his will, doth contain in it all virtues which he commandeth, and vices which he forbiddeth, and though it be brief in words, yet as David saith, it is in the sense and meaning, exceeding large. And therefore when we go to examine our selves according unto it, we must not look so much to the bare words of every Commandment, as to their sense, being enlarged according to the rules of extension, which are grounded upon the Scriptures, and even upon reason and common equity. As first, where any vice or sin is forbidden, there the contrary virtue or duty is commanded, and contrariwise. Secondly, where one particular vice is forbidden, or duty commanded, there all vices or duties of the same nature and kind, are forbidden or commanded, as our Savior hath taught us in his exposition of the Law. Thirdly, the Law being perfect, doth require perfect obedience of the whole man, and every part inward and outward, soul and body; so also whole obedience unto all and every Commandment: for he that breaketh one of them, is guilty of all; and not only that our obedience be whole and total in respect of the parts, but also in respect of degrees, that it be in that perfection which this perfect Law requireth. Fourthly, the Law being spiritual, and having a spiritual sense and power, doth bind not only the outward man to external obedience, but also the soul and secret thoughts, the heart and conscience. Yea, the first and last Commandments have a large extent above all the rest, reaching even to our thoughts and first motions, which have not the consent of will joined with them. Fifthly, where any virtue or vice is commanded or forbidden, there also all the means and occasions are commanded or forbidden. Sixthly, where any duty is commanded, or vice forbidden, there also the signs of them both are also enjoined or prohibited: for we must have a good conscience, both before God, and also before men, and avoid not only the evil it self, but also all appearance of it. And lastly, the common rule of charity, binding us to love our neighbors as our selves, and that God may be glorified in their obedience, as well as our own, the Law of God requireth, that we should not only observe all that is contrived in it, our selves, but also provide, as much as in us lieth, that it be likewise observed by our neighbors, yea even by our enemies.
§. Sect. 5 How we must aggravate our sins, in respect of circumstances.
And if by help of these rules we enlarge the Law of God, according to the true sense and meaning of it, and examine our selves answerably in all the duties which it commandeth, and all the vices and sins which it forbiddeth, we shall hereby come to a clear and lively sense and feeling of our sins in all the sorts and kinds of them; unto which, when we have in some measure attained, we must then further examine our selves, how often and innumerable times we have reiterated and multiplied the same sins, against every of God's Commandments, in thought, word, and deed. And then we shall plainly see, that our sins in number exceed the hairs of our head, and the stars of heaven. Which when we have done, we must in the next place consider, how heinous they have many of them been, in respect of their quality and degree. Where we are carefully to take heed that we do not (as corrupt nature, pride, and self-love persuade the most) excuse, minse, and extenuate our sins; but that we look upon them in their natural ugliness and outragiousnesse, and aggravate them by all their circumstances of persons, manner, time, place, and the means which God hath given us, to preserve us from committing them, or of raising us out of them by repentance. As that we have thus and thus sinned, not only when we were the vassals of Satan, uncalled, and unregenerate, with full consent of will, and with all delight and cheerfulness, but since we were called, regenerate and enlightened by God's Spirit; and since we have given our names to Christ, and professed our selves to be his servants, we have oftentimes done service unto Satan his arch-enemy, by committing many sins, not only through frailty and infirmity, either through ignorance, or because we were taken upon the sudden and at unawares; but oftentimes wittingly and willingly against knowledge and conscience, yea sometime willfully, being transported with the violence of our carnal lusts and passions, and (as it were) with an high hand against God. That we have thus sinned, not only in secret, committing that wickedness in God's presence, which we would have forborne in the presence of a mortal man, but also openly and scandalously, to the dishonor of God, and slander of our profession. That we have not seldom fallen into these sins, but often and many times; yea even after that we have repented of them, and have resolved, vowed, and promised, that we would leave and forsake them. That we have committed these sins, not against an enemy, a stranger, or one of mean condition, like unto our selves, but against God, omnipotent in power, and glorious in Majesty; and unto us so infinite in grace and mercy, that with all other blessings which we enjoy or hope for, he hath given the Son of his love unto us, and for us, that he might by his death work that great work of our Redemption, and give unto us life and happiness, who were the slaves of Satan, dead in our sins, enemies to God and our own good, and the children of wrath as well as others. That we have not by strong inducements been drawn to offend so great and gracious a God, but for mere trifles, and the contemptible wages of worldly vanities. That we have committed these sins, being the members of Jesus Christ our Head, and so (as much as in us did lie) have defiled him with the taint of our sins, and drawn him (as much as we could) into communion with us in our wickedness, that shed his precious blood to purge and purify us, that we might be holy, and without all blemish of sinful pollution. That we have by our sins grieved the good Spirit in us, vexing him who is our Comforter, by quenching his good motions, and obeying the suggestions of Satan, and the lusts of our sinful flesh. That we have thus sinned, and having fallen, have lien in our sins without repentance, notwithstanding the plentiful means which God hath granted of grace and sanctification. As the light of the Gospel and preaching of the Word, whereby we have been instructed, counseled, admonished, reproved, comforted in all good courses by his gracious promises, and withdrawn from sin by the denunciation of his curse and terrible threatenings. Yea notwithstanding the Lord hath encouraged us to serve him cheerfully, with the liberal wages of present blessings, and dis-heartened us from going on in sin, by causing us to feel the smart of his chastisements and corrections.
§. Sect. 6 That it is a profitable course to keep a Catalogue or Register of our special sins; and the manifold fruits which will arise of it.
And thus we are to examine our selves, both in respect of the number and quantity, and the heinousness and quality of our sins. But because our observation is slight, our memories short, and notable to recount and recall them, when we most need to have them in our sight, and because we oftentimes are interrupted in this exercise by many distractions: It should be a profitable course, if we would, when we are best at leisure, and most fit for this exercise, and especially in the day of our affliction and humiliation, examine our selves thoroughly and seriously, according to everyone of the Commandments, in the order before prescribed; and as we go, take a Catalogue of all the sins that we can with deliberate study call to our remembrance, which we have committed in the whole course of our lives, not in the particular acts, which being often reiterated, are innumerable, but in their several kinds. And for our more distinct and orderly proceeding herein, we may consider how we have carried our selves in our several ages, states and callings, in our childhood, youth, mature, and old age, how towards God, our neighbors, and our selves; how before we were called, in the days of our ignorance; and how since we were called and enlightened with the knowledge of God and his truth; how in this, and how in that passage of our lives; how when we were children under government of our parents; and how since we were parents and governors of others. Which when we have at once or sundry times drawn, and enlarged, as afterwards upon occasion our sins come to our remembrance, it will be a notable help, not only for the beginning of sound repentance, but also for the renewing of it, as oft as we go about it: and minister unto us matter plentifully, for the confession of our sins before God, and deprecation, when we have thus humbled our souls in his sight; and much strengthen our faith in the assurance of their remission, when as we have thus specially repented of them, confessed them, and craved at God's hands mercy and forgiveness. But especially we must remember in this our Catalogue, to set down our most grievous and heinous sins, whereby we have most dishonored God, and provoked his displeasure against us, whether they have been committed before, or after our calling. For though God hath forgiven them, we must not forget them, but must retain them in memory, and daily repent of them, using them as a chief motive to work our hearts to hearty sorrow, both for them, and all our other sins, and as goads and pricks in our sides, to make us with more zeal to go on in the contrary course, and in bringing forth to God's glory the fruits of new obedience. And thus the Lord required of the Israelites, that they should always remember their stiff-necked rebellion in the Wilderness, whereby they provoked him to wrath against them. And thus among their other sins, they specially remembered and acknowledged their ingratitude in rejecting God's government, and desiring of a King. Thus David repenting of all his other wickedness, doth specially call to mind his adultery and murder, even after God by his Prophet had assured him of forgiveness. And the Apostle Paul, upon all occasions remembereth his grievous sin of persecuting the Church, both for his humiliation, and to stir up his zeal in God's service. And thus having set down our accounts with God for the time past, it will be a good course for the time to come, that our reckonings may be kept continually even, to keep a iournall or day-book, wherein we are to set down what sins of note we can observe in our selves every particular day, either in the committing of any evil which God hath condemned, or in omitting, or negligent performing any special and necessary duties which he hath commanded, respecting himself, our neighbors, or our own persons, which if it have been heinous and grievous, we may well register and write it in our Catalogue (as it were) in capital or red letters, as a sin to be repented of in the whole course of our lives. For if Merchants and Trades-men find it profitable and necessary, to have not only books of accounts, which contain the main matters of their estates, what they have, and what they have parted with; what they owe, and what is owing to them; but also their day-books, wherein they write what they buy, and what they sell; what they have laid out, and what hath come in; and yet all this pains is taken for the preserving and increasing their worldly and temporal riches, which are momentary, uncertain, mutable and sure to perish: Why should we think such care too much, and pains too great, for the good of our souls, and the preserving or increasing of our spiritual and eternal riches, the discharge and clearing of our debts unto God, which if they be found upon our account at the great Audit of God's last Judgment, shall never be forgiven, but make us liable to everlasting punishments? Besides, we shall receive for the present, diverse benefits, by keeping and registering this strict account. For hereby we shall be more watchful over our selves, that we let no enemy enter in the day, which will trouble us at night, and will not let us rest till we have thrust it out by unfeigned repentance; we shall be freed from carnal security, and be made more careful in observing our sins, either to prevent or reform them, and more able to remember them when they are committed, that we may bewail them, and take better heed for the time to come. And finally, we shall not so easily be overcome of every temptation, and enticed unto sin, when as we know beforehand, that it shall come into account, and under the censure of conscience, awarding us to shame or sorrow, and to lose the sweetness, which we have tasted with some carnal delight in sinning, by the smart and pain of speedy repentance. And as no wise man will run upon the score, or have his name in the shop-book, for every needless trifle which may well be spared, because one thing draweth on another until it come to a round sum; nor for a greater matter, when he purposeth present payment, as soon as the wares are brought home, because the crossed book, as it showeth his honesty in paying his debts, so at least it seemeth to argue defect of present means, in that for the time he was indebted: so much less would any come upon the score, or into the book of conscience for every small bait of worldly pleasure or profit, seeing here especially one thing pulls on another, and many littles make a great reckoning; nor yet for matters of greater moment, if they considered that payment must be made, the score cleared, and the book crossed, before they can betake themselves to quiet rest. Which when it is done, though it showeth their faith and piety in repenting, yet withal their frailty and imperfection in their spiritual estate, in that by falling into sin they needed repentance.
§. Sect. 6 Of the consideration of our misery and punishment.
And thus we must examine our selves in respect of our sins; which when we have done, we must not rest there, but enter also into the consideration of the misery and punishments, which not being repented of, they bring upon us. As that they make us subject to the wrath and displeasure of Almighty God, who being a consuming fire, and we as stubble or combustible matter, it must needs be a fearful thing to fall into his hands. To the curse also of the Law, denounced against all that continue not in all that is written therein to do it, and to all the plagues and punishments threatened therein, which respect either this life, or the life to come: that they are a wall of separation between our God and us, stopping from us the sweet influences of his grace and love, and hindering us of many testimonies of his favor in temporal things, which otherwise he would graciously bestow upon us. And contrariwise, that till we repent, they endanger us to everlasting condemnation, which though we do hereafter avoid, by turning from our sins unto God, yet in the mean time they expose us to temporary afflictions, which God useth as a means to bring us to repentance, crossing us in our evil courses, and setting thorny hedges in our way, to stay us from running too far from him. They move him to meet with us at every turn, and to bring us to a true sight and sense of our sins, by fitting his punishments in some proportion or likeness unto them; because so brutish we are in observing our sins, and the judgments of God inflicted for them, that (like the dog before the sheep that he hath worried) we need to be taken with the manner, and to have our fault laid before us, when he taketh us in hand to beat us for it. For because sin is too sweet to our carnal appetite, therefore the Lord imbittereth it with the wormwood and gall of afflictions, which oftentimes much more vexing us, then we took delight in the pleasure of sin, doth make us afterwards, when we remember this loathsome after-taste, to restrain our appetite, and not to give way to our carnal concupiscence alluring us to wickedness.
§. Sect. 7 Of the end of this examination, and time when it is to be performed.
And thus we see the subject matter and manner of our examination, with the helps and means whereby we may be furthered in it. Now the main end of it is, that it may serve as an effectual means to bring us to repentance; for therefore we labor to come unto a true sight of our sins, that we may unfeignedly bewail them with bitter grief. Therefore do we take a thorough view of our sins, and the Judgments of God, miseries and punishments, which do accompany them, that seeing the ugly deformities of the one, and feeling or foreseeing the smart of the other, we may be moved, either not to sin, or being overtaken, to leave and forsake them, and to prevent our own woe by speedy repentance. The time of this examination is always in season, because repentance is never unseasonable. For seeing the score is seldom clear, and our frailty such, that conscience is occasioned to hold the pen still in hand, and every hand while writeth up our debts; therefore we must be still examining, clearing and crossing of our books, that nothing may stand upon account, when we shall be called to Judgment; which being most certain, and the time most uncertain, it would be our wisdom to be always in readiness. In which regard it were to be wished, that we would spend some little time, every night before we go to sleep, in examining our selves, and clearing our accounts for the day past, the which I here pass over, having spoken of it before in the daily exercise. But most solemnly and seriously are we to set ourselves about this duty of examination, when as we have some special cause of renewing our repentance. As when we desire any extraordinary benefit which we greatly want, when we undertake any weighty business; when we humble our selves in any solemn manner before God, either publicly or privately, in the sight and sense of our sins, which we desire should be pardoned, or of some imminent and approaching judgment, which we would prevent, or some present affliction which we would have removed; or when we prepare our selves that we may come as worthy guests to the Lord's Table. Then is this examination most seasonable, as being the best preparative for humiliation, fervent prayer, and serious repentance.
§. Sect. 8 A complaint of the neglect of this duty, and the causes thereof.
But alas, how is this excellent duty generally neglected? and how seldom do the most that profess Christianity, call themselves unto this account, multiplying their sins from day today, and never making any reckoning of them? And although almost all men hold it to be most necessary, to be still reviewing their worldly estates, and to keep a strict account of their debts, and means to discharge them of their disbursements and expenses, and of their profits and comings in; yet how few are they who seriously examine their debts to God, or of the means whereby they may discharge them? how they thrive and increase, or how they decay and go backward in their spiritual estate, till at last they prove Banquerupts in all grace and goodness, and so desperate in their estates, that they only think how they may run further in debt, and never take care how it may be discharged? Of which neglect there are many causes. First, because they are so far in love with their sins, that they loath all means which might work any dislike, or convince them of the necessity to leave and forsake them. So our Savior saith, that when light is come into the world, men love darkness rather then light, because their deeds are evil. For every man that doth evil, hateth the light, neither cometh to it, lest his deeds should be reproved. Secondly, because through long neglect of this duty, their debts are grown to such an hideous sum, that they are afraid to review their reckonings, herein like Banquerupts, who having consumed their means, and made their estates desperate, cannot endure to keep any accounts, or if they do, to cast up their reckonings, because their debts are grown so great, that they have no hope that they shall ever discharge them; and therefore they will not grieve themselves in looking upon those evils which they cannot avoid. Or like unto foolish and desperate Patients, who have let their sores run so long, without using the means whereby they might have been cured, that now they fear the remedy more then the disease, and choose rather to rot in their corruption, then to have their festered sores searched to the bottom. Thirdly, because they so overmuch love and mind worldly things, that they securely neglect their spiritual estate, and are so wholly taken up in keeping their accounts with men, that they can find no leisure to account with God. Yea so wholly are they possessed with earthly vanities, that they never so much as think of it, as a thing necessary, that they should spend any time in examining themselves, and searching out their sins. Fourthly, because they presume so much of God's mercy, that they imagine that he will forgive all their debts in the gross sum, and never trouble either himself or them, in examining particulars, though in many express places of Scripture he hath professed the contrary; and though it will not stand with God's infinite wisdom to forgive such great debts, before his debtors take notice of them, that they may love him, who hath forgiven them so much, be thankful, and render unto him due praise for his infinite bounty. Wherein what do they else but make an Idol of God's mercy, in separating it not only from his Justice, but also from his Wisdom and Truth?
CAP. XXIIII.
Containing diverse effectual reasons to move us unto this exercise of Meditation.
§. Sect. 1 That this duty is required in the Scriptures.
BVt that those who truly fear God, may not be carried away in this common stream of negligence and corruption, sporting themselves in the pleasures of sin, until they fall into the dead sea of endless destruction; let them first consider, that this duty of consideration and examination of our estates, is strictly required of God, and hath been always practiced by the faithful. The former is manifest by plain testimonies of holy Scriptures. David exhorteth us to stand in awe, and sin not; and to commune with our own hearts upon our bed, and be still. The Church in the Lamentations demandeth why a living man should complain, seeing a man is punished for his sins? and therefore his best way is, not to lie lamenting his pain, but to find out and remove the cause, that the effect may cease. Let us search and try our ways (saith she) and turn again to the Lord. So the Lord saith, that the people of Israel, upon their freedom out of captivity, should remember their ways, and all their doings, wherein they had been defiled, that they might be loathsome in their own sight, for all the evils which they had committed. Thus the Apostle exhorteth us to examine our selves before we come to the Lord's Table, and telleth us, that if we would judge our selves, we should not be judged of the Lord. So elsewhere; Examine yourselves whether you be in the faith; prove yourselves, &c. And thus in many places he putteth those in mind to whom he writeth, of their former sinful estate, out of which, through God's mercy they were delivered, that they might repent of their sins past, and praise the Lord for their present condition. The neglect of which duty the Lord complaineth of, and condemneth in the Jews, as the cause of their gross ingratitude and impenitency. The Ox knoweth his owner, and the Ass his Masters crib; but Israel doth not know, my people doth not consider. So Jeremiah; I hearkened and heard, but they spake not aright, no man repented of his wickedness, saying, What have I done? As on the other side, the practice of this duty is commended unto us in the examples of the godly. Thus David performing himself, what he persuaded unto others, saith, that he considered his own ways, and turned his feet unto God's testimonies. So the Prodigal did begin his repentance by coming to himself (as it were) out of the dead swoon of sin, calling to remembrance his departing from such a gracious Father, and his own wanderings in the ways of wickedness, in which he had lost himself, as in an inextricable and endless Labyrinth. And the Apostle often recalleth his sins to his remembrance, to humble himself that had committed them, glorify God who had forgiven them, and comfort others who had alike fallen, and to encourage them with him to forsake their sins, and turn unto God by unfeigned repentance.
§. Sect. 2 The great profit of this exercise of examination.
Unto these precepts drawing us, and these examples leading us to this duty of examination, we may add the great profit which may allure us, and the urgent necessity which presseth it upon us. For first, the benefits are manifold which accompany this exercise. Examine thyself more (saith one) then thy neighbors, for that is thy gain, this theirs. Thou shouldest rather take an account of thy actions, then of thy monies; seeing these perish, but they are permanent, and shall continue with thee. More especially, this examination bringeth us unto a distinct knowledge of sin, which otherwise we should only see in general view, and (as it were) in the whole lump or mass. It discovereth unto us their innumerable numbers both great and small, and as the Sun-shine, helpeth us to discern every sluttish corner, which before was not seen, and revealeth not only the gross uncleanness of the house, but much dust and innumerable motes, which we not discerning, thought the house clean and free from them: So doth this searching of our hearts lay open unto us many annoyances, which before were hid, and innumerable numbers of our lesser sins, which we thinking to be nothing, supposed our selves to be so pure, that there was no need to be purged of them. It showeth unto us not only our gross offenses, but also the corruptions and imperfections of our best actions; and with our errors and wanderings out of the way of truth, our lameness and slowness whilst we are walking in it. It discovereth, with the number of our sins, their greatness and heinousness, and maketh us know, whilst we search our sores to the bottom, that they are so deep and dangerous, that they need present cure, and the sovereign salve of Christ's Blood; which seemed so slight, whilst they were skinned over with colorable excuses, that we thought there was no haste of the cure, & that every Lord, have mercy upon us, or shallow broken sigh was sufficient to heal them. It worketh our hearts to a true hatred of them, when upon just trial we see their ugliness and deformity, their horrible pollution and noisome sent. For howsoever, whilst these filthy channels were unstirred, they did little trouble us with any ill savor; yet when we rake in these stinking puddles, they make us abhor them, and show by their noysomnesse, how much they need cleansing. Yea, it will make us to loath our selves for our sins sake, and thus abhorring our selves, to repent, with Job, in dust and ashes, according to that of the Prophet, Then shall ye remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight, for your iniquities and abominations. And as it thus humbleth and prepareth our hearts for repentance, so is it a most effectual means to work it in us. And this Solomon intimateth, where he saith, that if the Israelites having sinned, should bethink themselves, and repent; nothing that they must consider their evil ways, before they could repent of them. And our Savior first requireth, that the Church of Ephesus should remember from whence she was fallen, and then that she should repent and do her first works of love. Thus the lamenting Church, remembering her sins and afflictions which they had brought upon her, was humbled and repented. By reason whereof, it furthereth much the work of sanctification, and helpeth to purge out of us the relics of our sinful corruptions. For this frequent examination will not suffer sin to sleep with us, nor to have any time to fortify it self against us; but assone as it is entered, it discovereth this enemy, and will not suffer it to lay against our souls any secret ambushments. It nourisheth in us the true fear of God, and maketh us careful to avoid his displeasure. It pulleth us back, being ready to fall into sin, when we consider the miscries which attend upon it, and from relapsing into our old diseases, when we remember with what danger and difficulty we did escape them. It keepeth our hearts and consciences pure and peaceable, whilst by the frequent use of it, they are preserved from the pollution of sin, or quickly purged when they are defiled. It nourisheth God's graces in us, and maketh us constant in the ways of godliness. It helpeth us much in aspiring towards perfection, whilst by often reviewing of our works, we see their defects, and endeavor to amend them. Finally, it preserveth us from receiving any hurt by God's temporary Judgments, for if we would judge our selves, he would not judge us; and maketh us comfortably, and with joy expect the coming of the Lord to the last Judgment, when as we hereby keep even our accounts, and are prepared to render a reckoning when he calleth for it.
§. Sect. 3 That this exercise of Meditation is very necessary.
The necessity of this exercise doth likewise appear, because the neglect of it depriveth us of all the former benefits. But more especially, as repentance is necessary unto salvation, so this examination must necessarily go before repentance. For first, we must by examination come to the knowledge of our sins, before we can either bewail or turn from them. Whereof it is, that our Savior calleth sinners only to repentance, that is, such as know and acknowledge themselves to be in this number. And Jeremiah willeth the backsliding Israelites, first to acknowledge their iniquities, and then to repent of them, and to turn unto the Lord. And David saith, that he thought on his ways, and then turned his feet unto God's Testimonies. So the Lord saith of the Jews, that they should remember their ways and be ashamed. And putteth consideration before repentance, as a cause and means of it; Because (saith he) he considereth and turneth away from all his transgressions; implying that he could not have turned, unless he had first considered of his sins from which he turned. And this (as one excellently observeth) is implied even in nature, where there is the same instrument of seeing and weeping, to show unto us, that weeping depends upon seeing. He that sees well, weeps well. He that sees his sins thoroughly, will bewail them heartily. And this want of consideration, the Prophet noteth to have been the cause, why Ephraim would not turn unto the Lord, that he might heal them; They consider not (saith he) in their hearts, that I remember all their wickedness. And the Prophet Jeremiah noteth this to have been the cause of the Jews impenitency; because no man so much as demanded, What have I done? Neither in truth is there any one greater cause why men in our own days go on in their sins without repentance, then want of due consideration what they are doing, namely, treasuring up against themselves wrath, against the day of wrath, and (as it were) heaping up a pile of wood for their own burning. Neither were it possible, that they should rush into all sin, like the horse into the battle, if they would but examine whither they are a going, and into what desperate dangers of death and destruction they plunge themselves, by continuing in their wicked courses. Again, without often and strict examination, it is not possible for us to find out, or avoid the deceitful wiles of our own sinful hearts; seeing they are so deep, that without much searching, we cannot sound them to the bottom. Whereof it is that the Wiseman counselleth us, that we should above all other observations, look to our hearts. And the Apostle exhorteth us to take special heed, lest there should be in us an heart of unbelief, in departing from the living God. Moreover, without this diligent search, whereby we come to a sight of our wants, we would flatter our selves in our weak and frail estate, as though nothing needed reformation; and pleasing our selves in our own imperfections, we would never labor and strive after more perfection. For we are naturally so full of pride and self-love, that as Solomon speaketh, Every way of a man seemeth right in his own eyes. And therefore our Savior exhorteth us to take heed that the light which is in us be not darkness, that is, that our seeming wisdom be not foolishness, and that we mistake not the stained cloth of our imperfect obedience, for the pure white linen of perfect sanctity; and so grossly abuse our selves: for if a man thinketh himself to be something, when he is nothing, he is deceived, and coozeneth himself of his own salvation. With which deceit it is easy to be overtaken (with proud Iusticiaries) by reason of our self-love; if we do not often and seriously examine our selves, according to the perfect rule of God's Law, and in this clear Looking-glass behold our blemishes, and the manifold wants and imperfections of our best actions. Furthermore, the necessity of this examination hereby appeareth, in that the neglect thereof is the cause of all sin. For what is the reason why men rush headlong into all manner of gross and notorious wickedness? Why they blaspheme God's holy Name for no worldly advantage, but upon mere vanity? Why they displease God, and disable themselves unto all duties of his service, by surfeiting and drunkenness, without any gain, yea, to the discredit of their persons, and ruining of their estates? Why they commit filthiness and uncleanness, thereby weakening their bodies, and shortening their lives? and why they continue in these and many such sins, with impenitency and hardness of heart? Surely not so much through the ignorance of their minds, or because their judgments are not convinced, that these are grievous sins, which for the present draw God's fearful plagues upon them; and will hereafter be punished with everlasting death (For they hear these things daily sounding in their ears in the Ministry of the Word, and see fearful examples and presidents continually of them in others, who have lived in the like wickedness) But because though they have sight and knowledge, yet they have no use of it, the devil having so hud-winked and blind folded the eyes of their mind, that they never examine their state, nor consider with themselves what they do, whither they are a going, nor what will be the issue and end of these things: And so like hooded Hawkes, are carried quietly by the devil into all wicked courses which lead them to destruction.
§. Sect. 4 The former point, proved by the Scriptures. Esa. 1. 3.
And this is manifest by the Scriptures, which in many places show, that men commit many of their sins, and live in them without repentance, because they examine not their estate, nor enter into due consideration what they do. Thus it is said, that the cause of the Israelites ingratitude and rebellion against God, was, because they did not consider, either God's goodness and bounty, nor their own wickedness, and the manifold evils which thereby they brought upon themselves. That the cause why many of them followed drunkenness, and sported themselves in this sin with all sensual delight, was, because they regarded not the work of the Lord, neither considered the operation of his hands. That they forsook the Lord, and worshipped stocks and stones, the works of their own hands, because none considered in their hearts the vanity of Idols, and that themselves had made them of the same tree, whereof they had burned a part, and converted other parts of it to other uses. That the cause of Babylon's insolency & pride, whereby they tyrānized over God's people, was, because they did not consider, that God had made them only scourges & rods to correct his people, which having done, he would cast thē into the fire: which things they did not lay to heart, nor remember the latter end, namely, their destructiō, and the deliverance of God's people. And as neglect of this consideration is the cause of sin, so also it exposeth us to fearful punishments; for if we will not judge our selves, we shall be judged of the Lord; if we forget his Judgments and never think of them, he will rub our memories, and help us to recover our lost wits, by whipping us like Bedlems, and making us sensible by smart, who were insensible of reason. Thus the Lord saith, that the whole Land was made desolate, because no man laid it to heart. And thus he threateneth the Israelites, that because they did not remember and consider his former mercies, and their own sins and unworthiness, therefore he would recompense their ways upon their head, and make them to know him by his Judgments, when as his mercies would not make them acknowledge him. Lastly, this may show us how necessary this examination is, seeing it must of necessity be done either in this world, or the world to come. For all shall render a reckoning of all that they have done in the flesh; and therefore if we do not examine and judge our selves here, God will examine and condemn us hereafter. If we do not call our selves to account in this life, when as finding our selves short in our reckonings, we have time to sue, through the Mediation of Christ, for the pardon of our debts, and to procure a general acquittance and discharge: we shall be accountant to God's Justice at the day of Judgment, when the Day of grace and salvation being past, there will be no place for procuring of pardon; but being much indebted, and having nothing to pay, we shall be cast into the prison of outer darkness, without hope of mercy, or deliverance from that endless misery. Which fearful Judgment and condemnation if we would avoid, let us here, whilst the Day of salvation lasteth, examine, judge, and condemn our selves, that we may turn from our sins by unfeigned repentance; and so having Christ to be both our Advocate and Judge, we shall then escape God's severe and strict Judgment, seeing he will answer for us; and our examination and judgment being already dispatched in this life, nothing shall then remain, but that he our Judge should pronounce the sentence of absolution, and enter us into the full fruition of that heavenly happiness, and everlasting joys of his Kingdom, which by his death and merits he hath purchased for us.
CAP. XXV.
Of the fourth private means of a godly life, which is, walking daily with God.
§. Sect. 1 That we are always in God's presence.
THe fourth private means of a godly life, is, with Enoch to walk with God, that is, to set our selves in his presence, always remembering that he is with us, hearing all our words, and beholding all our actions, yea even the very secret thoughts of our hearts: And that not as an idle spectatour, but as a righteous Judge, who is both able and willing to reward us bountifully, if we do well; and to punish us severely, if we do evil. Wherein we have holy David for our example, who professeth, that he did set the Lord always before him. Which that we may imitate, let our judgments first be thoroughly informed in this truth, that howsoever God keepeth his chief residence in heaven, in respect of revealing himself most clearly to his Angels and Saints, and manifestation of his presence, by admitting them to a more full and perfect vision of his Majesty and glory, yet being infinite and incomprehensible, he filleth all places in heaven and earth with his presence, containing all things, and being himself contained of nothing. Thus Solomon saith, that the Heaven of heavens cannot contain him. And the Lord himself demandeth; Am I a God at hand, and not a God far off? Can any man hide himself in secret places that I shall not see him? Do not I fill heaven and earth, saith the Lord? And David professeth, that he could in no place, either by sea or land, in heaven or in hell, go from his presence. And being thus omni-present, he seeth and beholdeth all things, himself in the mean time being invisible. For hell is naked before him, and destruction hath no covering. The eyes of the Lord are in every place, beholding the evil and the good. Darkness hideth not from him, but the night shineth as the day: the darkness and the light are both alike to him. He beholdeth the most hidden secrets, and all things are naked and transparent to his sight. Yea, he seeth all our actions, and his eyes are upon all our ways: they are not hid from his face, neither is our iniquity hid from his eyes. Yea, he clearly discemeth, not only outward works in the most secret corners, but he searcheth and trieth our very hearts and reins. For hell and destruction are before the Lord, and how much more then the hearts of the children of men? And though they be so wicked and deceitful, that they are never known unto others, and oftentimes not to our selves, yet the Lord, who by his infinite wisdom seeth and knoweth all things, searcheth and trieth them.
§. Sect. 2 That it would be a powerful means to restrain us from all sin, if we would always set God before us.
The which if it were thoroughly considered, would be a most powerful and effectual means, to move us continually to walk with God, to perform all duties of a godly life, and to carry our selves in all our thoughts, words, and works, at all times, and in all places, as in his sight and presence. If we did ever set God before our eyes, and always remembered that his eyes were upon us, it would be a notable bridle to pull us back, and to hold us up when we are ready to fall into any sin. It would make us to watch over our selves, that we did not do any wickedness which is odious and displeasing in his sight, because though it be a great fault to transgress the Law of our Sovereign, yet it is much aggravated by our boldness and impudency, when we dare commit it before his face, and in his sight. It would make us careful of all our words and ways, not only in the duties of our callings, that we did not carry our selves, either negligently or deceitfully, as in our tradings and dealings, buying and selling, but also in our sports and recreations, where naturally we are most apt to forget our selves, and to discover most vanity and folly. For if the presence of some grave and godly man would so over-awe us, that we should thereby be withheld from the most of our sins; and if coming at unawares and taking us with the manner, as we are talking vainly or profanely, and doing that which is evil or mis-beseeming us, we are ready to discover the shame of our hearts, in our blushing cheeks and dejected countenances; if the presence and eye of Parents and School-masters, restrain their children and scholars from acting their childish follies, and doing such things which they have prohibited; if no malefactor is so desperately impudent, as to play his pranks in the presence of his Judge; and to make him an eye-witness of his wickedness: then how much less would we mis-behave our selves by transgressing God's Law, if we did always remember and seriously consider, that our heavenly Father, Master, and Sovereign Judge did look upon us? Seneca persuaded his friend Lucilius, for the keeping of himself within compass of his duty, to imagine that some grave man, as Cato or Lelius, did still look upon him; because spectators would keep him from offending. And being come to more perfection, would have a man to fear no man's presence more then his own, nor any man's testimony, above that of his own conscience; because he might flee from another, but not from himself, and escape others censure, but not the censure of his own conscience. How much more then would it keep us from committing of any wickedness, if we always remembered that God looked upon us, whose pure eyes cannot endure any sinful pollution? seeing he also is grearer then our consciences, and so upright in his Judgments, that though conscience may be silenced for a time, and give in no evidence, or be a false witness, yet it is as impossible to corrupt him, as to escape his sentence, either by flight, or by making our appeal. And this argument David useth to put an end to the wickedness of the wicked, because the righteous God trieth the hearts and the reins. And Solomon dissuadeth the young man from folly and filthiness by the same reason; Why wilt thou, my son, be rauisht with a strange woman, and embrace the bosom of a stranger? For the ways of men are before the eyes of the Lord, and he pondereth all his goings. Yea, this should no less forcibly restrain us from secret then from open sins, seeing no man can hide himself in secret places, that the Lord cannot see him, for he beholdeth not only our most hidden actions, but also searcheth the reins and the heart, and will give unto every man according to their works, and he will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. His eyes are upon the ways of man, and he seeth all his goings. There is no darkness nor shadow of death where the workers of iniquity may hide themselves. And this argument the Church useth to preserve them from forgetfulness of God, and from idolatry, seeing God would search this out, though men could not see them, because he knoweth the secrets of the heart. Neither could anything more forcibly restrain us from secret sins, then a serious consideration of God's all-seeing presence, as we see in the example of Joseph, who though he were solicited to commit uncleanness by his mistress, who in all lawful things might command him, and had power to reward him, if he condescended to her desire, and to bring him into much trouble and danger, if he gave her a repulse, and had also the opportunity of secrecy, which freed him from shame and punishment, yet resisted the temptation by this alone consideration, that he should hereby grievously sin against God, who was a beholder of all his actions. Whereas on the other side, nothing doth make men sin more boldly and securely, then when having put God out of their sight, they imagine they are out of his, and that he either seeth or regardeth not their works of wickedness. Thus the eye of the adulterer waiteth for the twy-light, saying, No eye shall see me. And wicked men thus encourage themselves in their wickedness, saying; How doth God know? can he judge thorough the dark cloud? Thicke clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven. So the Psalmist saith, that the mighty men of the world hearten themselves on in their oppressions, breaking in pieces God's people, and afflicting his heritage; slaying the widow and stranger, and murthering the fatherless; saying, The Lord shall not see, neither shall the God of Jacob regard it. And having complained that the proud and violent had risen against him, and sought to destroy his innocent soul, he rendereth this as the reason of it; Because they had not set God before them.
§. Sect. 3 That the consideration of God's presence would effectually move us unto all good duties.
And as this consideration, that God is present and beholdeth all our actions, powerfully restraineth us from all sin; so doth it effectually move us unto all good duties of his service. For if it be a strong motive to make a subject diligent and cheerful in doing the will of his Sovereign, who is able to prefer him, and bountiful to reward him, when he taketh notice of his pains, and is an eye-witness of all his service; and if a soldier will fight valiantly, and hazard himself to all dangers, when the eye of his General is upon him: then much more would we spare for no pains in performing the duties of God's service, and in fighting his battles, against the spiritual enemies of our salvation, if we always remembered that the eye of our supreme Sovereign, and chief Commander were still upon us, who is infinitely able, and no less willing to prefer and reward us for our well-doing. And this argument David useth to stir up himself unto all good duties: I have kept (saith he) thy precepts and thy testimonies; for all my ways are before thee. Yea, this consideration will preserve us from all hypocrisy and cold formality in God's service, and make us to perform all good duties in a good manner, with integrity and uprightness of heart. Because the Lord beholdeth not only our outward actions, but also our secret intentions; and as he chiefly requireth that we should give him our hearts, and worship him in spirit and truth, so doth he take special notice whether we do so or no. And this argument the Lord himself useth to persuade Abraham to uprightness, because he was ever before him. Walk before me (saith he) and be upright. And David walked in his integrity, because he knew that he was to be judged and examined, not by men, but by God, who would try not only his outward actions, but also his reins and his heart. And the same motive he useth to persuade his son Solomon to serve the Lord with an upright heart, and a willing mind, because he searcheth all hearts, and understandeth all the imaginations of the thoughts. And finally, this moved Cornelius to hear the Word of God with all fear and reverence, because they were all in God's presence; and the Apostle to preach it purely, and not deceitfully, as though he would make Merchandize of it, but in all sincerity; because as it was the Word of God, and not of man, which he preached; so he did speak it in Christ, as in God's sight and presence. And surely if when we set our selves to serve God, we did duly consider that his piercing eye did behold our hearts and thoughts, as well as our outward behavior; we could not content our selves with the service of our lips, hands and knees, and suffer our hearts to go a wandering about worldly vanities, because we would know, that God whom we serve is not contented with it. We would be ashamed that he should behold our hypocrisy and formal service; our hearts going one way, and our tongues another; seeing we would blush for shame, if men like unto our selves could look into our hearts, and see how we dally and trifle with God, who will not be mocked, but (if they will not honor him) will honor himself in all that draw near unto him.
CAP. XXVI.
Of the last private means of a godly life, which is, experimental knowledge.
§. Sect. 1 What this experimental knowledge is, and the practice of it in many examples.
THe last private means (whereof I will speak) which may help and enable us to lead a godly life, is experimental knowledge, whereby we apply whatsoever we know, either concerning God, or our selves, unto our own particular use, and endeavor to profit by it in the practice of holiness and righteousness. Thus we are not only to know that God is a gracious Father in Christ, as to others, so unto us; but to labor to have the experience of it in our selves, by feeling the beams of his fatherly love warming our hearts, and inflaming them with unfeigned love towards God again, by observing his fatherly providence watching over us, and how often we have been thereby powerfully defended from our many and mighty enemies, delivered out of imminent dangers, freed from many afflictions, when as we saw no means of escaping, and graciously relieved and provided for in our wants and necessities, when we have had no possible means to supply them. Thus knowing God to be Omnipotent in power, we must labor to have a feeling experience of it in his continual supporting us, both in respect of our souls and bodies, notwithstanding our own frailty and weakness, in which we should have often perished, in respect of the one through worldly dangers, and in respect of the other through spiritual temptations, did not he sustain us with his might, and glorify his power in our infirmities and weakness. And thus knowing God to be true of his word, yea truth it self, we must labor to have the experience and feeling of it in our selves, by observing how he hath at all times made good his promises unto us, even then, when by reason of some delay we have most doubted of them. Finally, knowing that he is good and gracious, merciful and bountiful, both unto all his elect, and particularly unto us, we must seek to confirm it unto our selves, by our own experience, and by calling to mind how often he hath pardoned our former sins, and sealed this pardon in our hearts and consciences by the testimony of his Spirit; how often we have tasted how good he is in the fruits of his bounty, and in the sweet feeling thereof have had our hearts comforted and refreshed. The which experience of times past, will much strengthen our faith and hope for the time to come, make us wholly to depend upon him, and to consecrate and devote our selves to his worship and service, with all cheerfulness and courageous resolution, notwithstanding all oppositions, seeing by manifold experience we have found, that the God whom we serve, is most mighty to defend us, most gracious, true of his promises, and bountiful in performance, richly rewarding all those who fear and depend upon him. Thus knowing the virtue and efficacy of Christ's death, in taking away, by the inestimable merit thereof, the guilt and punishment of our sins, we must strive to find and feel it in our own experience, by observing how it hath been powerful and effectual in us, for the mortifying and crucifying of our carnal lusts and sinful corruptions, which heretofore have ruled and reigned in us. And this Paul meaneth, when he saith, that he desired to know nothing but Jesus Christ, and him crucified; namely, this virtue and efficacy of it in himself, in the crucifying of his flesh, with the lusts thereof, and not only to know the truth of it, which might easily be attained unto by the relation and instructions of others. In which sense he saith in another place, that he accounted all things but loss, for the excellency of the knowledge of Christ Jesus, and that he labored above all things to know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death; that is, not barely to know these things, or to believe them by faith, but to have the experience of the virtue of his Resurrection, in raising him from the death of sin, to holiness and newness of life, giving him a full conquest over his corruptions, and spiritual life and strength to serve God in some perfection. Thus knowing the holy Ghost to be our sanctifier, we must never rest till we have some good experience of it in our selves, in his purging us throughout, body and soul from all sinful pollutions, and in our spiritual renewing and reforming according to God's Image, in wisdom, holiness and righteousness. Thus we must know the works of God both towards our selves and others, not only by hearing, reading and discourse, but also by our own observation and experience. How liberally from time to time he hath rewarded our poor endeavors, and imperfect service, with manifold blessings; and how he hath corrected our sloth, when as we have been cold and careless, formal and negligent in his service with his fatherly chastisements. How he hath visited our sins with crosses and afflictions; yea special sins with special punishments, which have sprung as fruits from those cursed roots, and by following them as at the heels, have plainly shown from what causes they came, or else have been so fitted and proportioned unto them, in likeness and similitude, that the correction hath (as it were) by the hand led us to the sight of our sin. And how upon our repentance and humiliation he hath graciously spared and freed us from our afflictions, when we least thought of any deliverance. The which as it will notably preserve us from falling into those sins, for which we have been formerly corrected; so when we have fallen, it will effectually move us to rise out of them by unfeigned repentance; and confirm thereupon our affiance in God, that seeing he is immutable in his goodness, he will now again be alike gracious upon our humiliation, to deliver us from present and future evils. Thus also in God's dealing with others, we may have experience of his truth in his promises towards those that fear and serve him, and in his threatenings against those that are wicked, who make no conscience of their ways, but rebelliously sin against him; of his Justice, by observing his Judgments, executed upon the willful transgressors of his laws, and his goodness and mercy towards those who endeavor to serve and please him; whereby we shall be made fearful to offend him, and careful to carry our selves so in an holy conversation, as that we may be accepted in his sight. And as this experimental knowledge of God and his works, will be a notable means to restrain us from all sin, and to further us in all the duties of a godly life: so also the like knowledge of our selves, and our own courses and actions, will be a singular help to the same ends; as when we not only know that we are wholly corrupted in our souls and bodies with original sin, but also experimentally feel the venom and vigor of it working in us, disabling us unto all good duties, and making us prone unto all wickedness; whereby we are made more careful in the use of all good means, by which we may be enabled more and more to mortify and subdue it: when as we not only after a general manner know our natural weakness and frailty, whereby we are often overtaken with manifold actual sins, but also observe by particular experience, our special slips and falls, what corruptions are most potent in us, and unto what sins our nature is most prone, and wherewith we are most often foiled, to the end that we may not rest upon our own strength, which so often faileth, but upon the power and promises of God; and with more fervency crave the assistance of his holy Spirit, to strengthen us against our corruptions, and to subdue their power, that they may not prevail against us as in former times. When as we see that we are defective in all good duties, we must also by experience observe unto what special duties we are most averse, and which we perform with most difficulty, bewraying in them our greatest wants and imperfections; that so we may go about them with greatest resolution, and use our best endeavors to perform them daily in more perfection. When as we not only know that we are continually tempted by our spiritual enemies, but also find by experience their particular temptations, wherewith they most assault us, and most often foil and overcome us, that so we may in these regards keep a more special watch, take more pains in repairing these particular breaches, and arm our selves with more courage and resolution to withstand them in the next encounters.
§. Sect. 2 The experimental knowledge of our own estates, in respect of our contrary courses.
Again, we are thus by our experience to mark and observe our selves, in respect of our diverse and contrary courses in our lives and conversations. As when we are watchful over our ways to please God in all things, and careful to serve him in all Christian duties, what singular blessings and benefits we reap thereby. How we are comforted with God's gracious presence, and feel the beams of his love cheering our hearts, and the light of his countenance so refreshing them, that no afflictions can dismay us; how our faith is strengthened against all temptations, in the assurance of the remission of our sins, and the salvation of our souls; how our heads are lifted up with hope, joyfully expecting the performance of all God's promises, even when they are delayed; and how confident we are in the midst of desperate dangers, in the assurance of God's presence and protection. What peace we have with God, and in our own consciences, which passeth all understanding, and how therein we triumph over all worldly oppositions, and the worst that the might and malice of the devil, and all his adherents can do against us. Finally, what ravishing and unspeakable joys replenish our hearts, which none can take from us, no not afflictions and persecutions, nor the dreadful face of approaching death! On the other side, when we neglect our watch, and are overtaken with any gross sins; when we carelessly omit the duties of God's service, or perform them slothfully & negligently, after a cold and formal manner, we may out of experience observe, either how we are hardened through the deceitfulness of sin, and lie snorting in carnal security, without any sense or motion of spiritual life; or if our consciences be awakened, and we come to some feeling of our wretched estate, how we are dismayed with the absence of God, when he hath withdrawn from us the sense and feeling of his grace and favor; how we are terrified with the apprehension of his wrath, and with the sight of our manifold and grievous sins; how our faith is assaulted with doubting and incredulity, our hopes vanished, our affiance weakened, yea oftentimes turned into diffidence and distrust. Our peace disturbed with the accusations of a guilty conscience, and our joy turned into sorrow and heaviness. Of both which estates when we have had feeling experience, it will be an effectual means, as any other, to make us flee all manner of sin, to strive continually against our corruptions and imperfections, and to endeavor with all care and good conscience, to please God in all things, and to perform unto him zealous service in all the duties of a godly life.
§. Sect. 3 That no knowledge is to be compared with this of experience.
In a word, there is no knowledge alike useful and profitable unto this, which is seasoned by observation and experience. For as in civil affairs, that knowledge which is gotten by reading and mental discourse, is of little use or worth, until it be perfected by practice and experience; so is it much more true in the knowledge of Christianity. We see that men by much reading and speculation, attain unto great knowledge, but seldom to sound wisdom, which hath given way to that common Proverb, that The greatest Clerks are not the wisest men. It is no less certain (though it may be less observed) that speculative knowledge, not being seasoned with experience, doth not make men spiritually wise unto salvation; whereof it is that the great Doctors of the world, who are richest in it, are commonly poorest in grace and godliness, having no sense and feeling of those things, whereof in their learned discourses they make a great show, and are well able to teach others that way which themselves never traveled. It is not much reading, nor speculative skill in the writings of State-policy, that will make a wise Counselor, and much less a prudent Prince and Governor; but when this knowledge is seasoned with experience, which teacheth where the rules hold, and where they fail, and how they are varied by circumstances, which being innumerable, cannot be comprehended in any precepts, but are only to be determined by wise prudence, which is gotten by experience. It is not only book-knowledge that will make a good General, or skillful Pilot; no not so much as a cunning Artificer; but when this knowledge is perfected by practice and experience: and so surely, though we abound never so much in literal knowledge, it will be far from making us good Christians, unless we bring precepts into practice, and by feeling experience apply what we know, to our own particular use and benefit. Yea, in truth amongst all those points of Religion which we comprehend even by the saving knowledge of faith, those above all others are most sweet and comfortable, useful and beneficial, which have been confirmed and sealed unto us by most experience. A man truly wise, may clearly discern of good and evil, and of that which is either safe or dangerous, and may not only believe without any doubting what he knoweth, but may be able, by effectual reasons to persuade others, either to embrace or shun them; and yet never come to a sound use of his knowledge, till it be seconded and better cleared by experience. As for example, he may know the danger of suretyship, and how many men have been undone by it, losing not only their wealth, but also their friends for whom they have been engaged, and yet be so blinded with deceiving hopes, that with some little importunity he is content to be engaged: but if his general notions be seasoned by experience, and if being left in the lurch, he hath found and felt the smart of his forwardness, afterwards a threefold Cable is not strong enough to draw him into bonds, and hazard himself unto so many miseries. So a man may know that this or that meat may be dangerous and of hard digestion, and yet be drawn by his appetite to feed upon it; but if he have once surfeited, and have felt the smart of a tedious sickness which hath endangered his life, he is afterwards alienated from it, both in judgment and appetite, so that he will be sure to take heed of that dish, though he will venture to feed on another no less dangerous in his opinion, but not tried to be so by experience; and thus it is in all other dangers, which we more carefully shun, as we have with more difficulty escaped out of them. So contrariwise, that which our judgments approve as good, is not so much loved and embraced, till we have by experience found it to be so unto us; neither have we ever so much desire of the wholesomest food, though we know it to be so, as when we have by experience found, that it is pleasing to our own taste, and affording unto us good nourishment, hath been a notable means to preserve our health, and increase our strength. And thus also it is in spiritual things. Though we see the danger of our corruption, with the manifold evils which do accompany them, and thereby are made careful in some degree to avoid them, yet we may be overtaken, and with the violence of our lusts and passions be drawn to fall into them: but if by experience we have felt the smart of them, how their poison hath wrought in our hearts, enfeebled our graces (as it were the vital spirits) and weakened and disabled us unto all good duties, we will ever afterwards mortally hate them, and more carefully shun them then in former times. And contrariwise, though we know and believe, that such graces and duties are excellent, and therefore to be loved and embraced of us; yet shall we never do it with that ardency of affection, as when we have tasted the sweetness of them in themselves, and the manifold comforts and singular benefits which do accompany them; as peace with God, and peace of conscience, assurance of God's love and our own salvation, inward refreshment and joy in the holy Ghost; and such other blessings of like nature. All which considerations should powerfully persuade us, not to content our selves with the knowledge of Christianity, but to labor after the feeling and experience, the use and practice of what we know, which will be a singular help to further us in all the duties of a godly life.
CAP. XXVII.
Wherein is shown, that prayer is a singular means of a godly life.
§. Sect. 1 That nothing more then prayer, maketh us godly and religious.
HItherto we have spoken of those private means of a godly life, which are to be used by our selves alone: and now it remaineth that we entreat of those which we are to use both by our selves, and also together with others. The first whereof is prayer, the which we have before handled in the chief parts and points thereof: only here we are to show, that it is a powerful and effectual means, whereby we are furthered in all the duties of a godly life. To which purpose let us know that nothing can be more available to this end, seeing there is not anything which maketh us more godly and religious, more like unto God, and partakers of the divine nature, then this daily communion and intercourse which we have with him. For as friendship, familiarity and near society, ariseth amongst men, out of similitude of natures and manners; and contrariwise, likeness of manners and conditions groweth by degrees out of friendly acquaintance, and common conversing one with another; so that if we usually keep company, and entertain conference with wicked men, we are made wicked like them, by their society and corrupt communication, which poisoneth our manners; but if we delight to converse and talk with those which are godly and religious, we increase thereby in godliness and piety: so much more, if we often have this communion and conference with God by prayer, who is infinitely good in himself, and the Author and Fountain of all goodness which is in the creatures, we shall daily increase in all piety and holiness, and by conversing with him (like Moses) shine in his light: whereas the further we withdraw our selves from this Fountain of light and heat, goodness and perfection, the more frozen shall we be in the dregs of our sins, the more stony-hearted, and muddy-minded, and utterly unlike the divine nature. Prayer (saith one) causeth marvelous effectually an holy life, and worthily fit for God's service, and what it causeth, it increaseth, and like a treasure, layeth it up in our minds. For if a man endeavoreth to do anything appertaining to a godly life, prayer being his guide, and preparing the way, he is sure to find a commdious and easy passage, &c. It is a sign of madness, not to be persuaded that it is the very death of the soul, if we do not often prostrate our selves at God's feet, who is the Author of life. For as our body severed from the soul, is but a dead carcase; so the soul is dead and miserable, if it approach not often unto God by prayer. And this the common experience of all times hath plainly proved; seeing those who (with David) have been most exercised in this religious duty, have been also most holy, and men according to God's heart; those who have neglected it, most profane; and such as have utterly contemned it, no better then wicked Atheists, God esteeming it all alike, not to have him at all, and not to call upon him. And therefore the Psalmist describeth the Atheistical fool, that saith in his heart, There is no God, by this outward mark, that he never calls upon his Name; for if he acknowledged a God that were able to help him, he would sue unto him when he needed his help.
§. Sect. 2 That prayer is the means of obtaining all God's gifts and graces.
Secondly, hereby it appeareth, that prayer is a most excellent and necessary help unto a godly life, in that we are able to do nothing without it, but are enabled by it, to do in some measure whatsoever good thing we can desire. For of our selves we are weak and impotent unto all duties, and all the imaginations of our hearts being continually evil, we are not able to think a good thought, or to entertain a holy desire; but it is the Lord only who beginneth, continueth, and perfecteth his work of grace and sanctification in us, and enableth us to return unto him those works of holiness and righteousness, which in respect of ability to perform them, we have first received from him. So that if we tender unto him any good duty, we may say with David, Of thine own have we offered unto thee. Now the means which God hath ordained and sanctified for the obtaining of any grace or help at his hand, whereby we may be strengthened unto all duties of his service, is fervent and earnest prayer, which he hath appointed to be the hand of the soul, to receive from him all gifts of grace and goodness. And though like a bountiful Prince, he offereth liberally unto us whatsoever we can lawfully desire, yet he will not deliver his rich gifts to those who hold their hand in their bosom, and will not vouchsafe to put it forth, that it may receive them. We are dry and empty cisterns, who have naturally in us no drop of grace and goodness, but what we receive from God, who is the inexhaustible fountain of every good and perfect gift, as the Apostle telleth us. Now as he hath appointed Christ to be the Conduit head, so prayer to be (as it were) the Pipe, whereby he will convey unto us these waters of Life, which, if we intermit not, he will richly replenish us with all his graces; but if we neglect this holy duty, and yet imagine to receive any grace or spiritual strength from him, it is all one, as if we should cut off the pipe, and yet imagine to fill the empty cistern.
§. Sect. 3 That all the parts of prayer are singular helps to a godly life.
Finally, all the parts of Prayer severally serve as special means to further us in the duties of a godly life. For first, the confession of our sins will withhold us from the committing of them, whilst aggravating, bewailing, and adiudging our selves for them to those fearful punishments which they have justly deserved, our hearts are wrought unto a true hatred of them, when as we see and acknowledge the miserable fruits which spring from this cursed root. Secondly, because we cannot for shame commit those sins willingly, which we have humbly confessed, and God hath graciously pardoned. For what malefactor is so impudent, as to commit those crimes again, which his Prince of mere love hath lately remitted, and whilst he hath (as it were) his pardon in his hand, especially when he knoweth that he must the next day again be arrained for them, and stand at the bar at his Sovereigns mercy? Thirdly, because by often confession we search out our hidden sins, and ransack our hearts and consciences, so as they cannot lie lurking in them, but are apprehended, condemned, and drawn out to execution. Lastly, because upon our confession, receiving at God's hands assurance of pardon, according to his gracious promises; we cannot but entirely love him, who hath forgiven us so great a debt, whereby we shall be made loath to do anything which may displease him, and ready to perform all good duties which may be acceptable in his sight. By petition also we have no less help, seeing thereby we come to a more thorough sight of our wants, which worketh in us an hungering and thirsting desire, that they may be supplied, and of our imperfections in our best duties, that we may strive and labor after more perfection, carefully and conscionably using all good means whereby our desires may be satisfied, seeing if we should neglect them, after we have made these earnest suites, we should both tempt the Lord, and discover our own gross hypocrisy, in asking those things which we care not to obtain. Again, by these suites and requests made unto God, according to his will, we receive the gift of his holy Spirit, which enableth us to all good duties, by regenerating and sanctifying us, seeing God hath promised to give him unto those that ask him; and together with him we obtain all God's sanctifying gifts and graces, which by the same means are daily confirmed and increased in us, and have such a quickening power, virtue, and vigor added unto them, that they enable us to the constant performance of all Christian duties; which otherwise lying dull and dead in us, we should become like a body without spirits, lumpish and lazy in God's service. Finally, by these suites and requests our love is inflamed, upon our assurance that they are heard and granted; which stirreth us up to yield unto God cheerful obedience, our faith is confirmed, and our affiance and hope strengthened, in assured confidence and expectation of God's help and assistance, which will uphold us when we are ready to faint, enable us to overcome all difficulties, and to perform all the duties of a godly life with much comfort and delight. Lastly, thanksgiving is a singular help to the same end, whilst we recount and call to mind God's manifold blessings and rich mercies, which of mere grace, without any desert of ours, he hath from time to time multiplied upon us. All which (if we be not too too ungrateful) will be so many strong bands of love, to tie us unto obedience, and to make us cheerful in all Christian duties, seeing by them we serve so bountiful a Master, which if we neglect to do, we shall play the notable hypocrites, in professing that thankfulness with our lips, which we neither have in our hearts, nor take any care to express in our lives.
CAP. XXVIII.
Of reading the Scriptures and other religious writings.
§. Sect. 1 Who are to exercise themselves in this duty of reading.
THe second private means of a godly life, which may be used by our selves alone, or with others, is reading, which is the perusing and studying of religious writings, for the information of our judgments in the knowledge of God and his truth, the sanctifying of our hearts and affections, and the reforming of our lives and conversations. The which exercise may be performed when we are alone, by the sight of the eye, and the discourse of the mind, either with or without the use of speech; but with all necessarily joined together, when we perform this duty with others. In speaking whereof, let us first generally observe, who are to read, and then the sub • ect matter which is to be read of them. For the first, all sorts and conditions of men without exception, are tied to this duty, who are any way able to perform it, both the learned and unlearned, the Ministers and common people, the poor and rich, men & women, young, old, and of middle age: seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men. Thus he requireth that not only the Levites, but his whole people of Israel should continually study in the Book of his Law, and take all good occasions to speak and talk of it in all places; that they should bind the words of it for a sign upon their hands, and that they should be as frontlets between their eyes, and that they should write them upon the posts of their house and on their gates, to no other end, but that they might often take occasion thereby to read and study them. Our Savior Christ also doth exhort all to search the Scriptures, and affirmeth this to be the cause of all errors both in judgment and manners, because men were not well acquainted with them. And the Apostle Peter, writing generally to all, saith, that having a more sure word of prophecy (that is more infallible then any revelations) therefore they did well that they did take heed unto it, as unto a light that shineth in a dark place. And the Apostle writing unto the Romans, saith, that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. The Apostle John likewise writing to children, young and old men, plainly implieth that no age is exempted; but even little children must read, that they may be seasoned with the knowledge of God's truth from their tender age, like young Timothy, and the children of the elect Lady; and so being trained up in the way which they should choose, when they are old, they will not depart from it: and having this sound foundation of knowledge laid, they may have the building of faith and piety more easily erected and set up in them. And young men also must read the Scriptures, that being armed with this sword of the Spirit, they may be the better enabled to resist the temptations of the devil, the world and their own flesh, which in that age are most strong and violent. Finally, old men, after they have gotten much knowledge, must still diligently study the Scriptures, that they may be the better confirmed and settled in the things which they know, recall those things to memory, which that age otherwise is apt to forget, and that having known God and his Christ from the beginning, not only by reading and hearing, but by much experience; they may be refreshing and renewing this knowledge, be the better able to walk themselves in this clear light, and guide and direct others also by their fatherly instructions in the right way that they should choose. But yet in a more special manner, this duty of reading the Law and Word of God is pressed upon Princes and Governors, that being enlightened with the knowledge of God's will and truth, they may themselves yield obedience unto it, seeing hereby they shall not only save their own souls, but also be a means of the salvation of many others, their lives and actions being exemplary, and powerful to draw those which are under them, to follow and imitate them in that which is either good or evil: And also that having this light to guide them, they may administer righteous judgment, and govern the people committed to their charge, in the fear of the Lord, establishing amongst them God's true Religion, and maintaining in all their dominions justice and truth. But above all others, the Ministers of God's Word are religiously bound to exercise themselves diligently in reading the Scriptures; seeing they must not only have skill to direct themselves and their own families, but to instruct all others committed to their charge, in the Word and will of God; for the Priests lips must preserve knowledge, and the people must seek the Law at their mouth; for he is the messenger of the Lord of hosts. And he principally more then ordinary Christians, must give attendance to reading, exhortation and doctrine, and continue in them; because in so doing, he shall both save himself and those that hear him.
§. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures.
The second general point to be considered, is the subject matter of our reading, of which we must make good choice, seeing it were much better not to read at all, then to spend our time in perusing such books as are profane, teaching nothing but vanity and lies, wantonness, ribaldry and contempt both of Religion & common honesty; in which number are books of scurrilous jests, plays and Machiauellian policy. For as we say in the proverb, Where God hath his Church, there the devil hath his chapel; and apishly imitating the divine Majesty, that he may blind his followers, get from them the like glory, and especially that he may disgrace God's holy ordinances; as God hath his Sacraments & Ceremonies, so he will have his to seal up to his vassals their more assured condemnation. And as God hath his books of holy Scriptures, containing his will and Laws, for the sanctifying and governing of his people; so the devil will have scribes inspired with his will, to set forth books of hellish impieties and damnable policies, for the corrupting of men's judgments, the poisoning of their hearts and manners, and the training up and governing of his subjects in all sin and wickedness. And therefore all those who desire to please God in the duties of a godly life, must with as much care flee such books, as Mariners do the rocks and sands; and as they profess themselves God's servants, so they must make choice of such books as will better their knowledge and practice in his Laws: as they profess themselves of the Christian Religion, so they must read and study such books, as being religious, will further them in Christianity, and enable them to perform unto God more diligent and faithful service. In which respect, the Book of holy Scriptures contained in the Old and New Testament, is to be preferred above all others, seeing it is the foundation and ground of them all, which having God for it Author, is of infallible truth, and is to be believed in its own sole authority, and needeth not the confirmation of reason, or any human testimony, but shineth like the Sun in it own light. Whereas all writings of men who are subject to errors, are only so far forth to be believed and embraced, as they are consonant, and agreeable with it. For all men are liars, and through their ignorance, subject to errors; apt to deceive, and to be deceived; and therefore are no further to be credited, then as their sayings and works are approved by the Canon and rule of God's infallible truth. Besides that, the Word of God is of more majesty, power & efficacy, then any mortal man's, and his more immediate ordinance, which being more effectually assisted, and wrought into our minds and hearts by his holy Spirit, is of greater efficacy for the enlightening of our understandings, the mollifying of our hearts, the strengthening of our Faith, and sanctifying of our affections, then all other writings without it. And this David found by experience, professing, that by studying and meditating in the Book and Law of God, he became wiser then the Ancients, and of more understanding then his teachers.
§. Sect. 3 Their objection answered, who pretend the obscurity of the Scriptures.
Neither let any man pretend that the Scriptures are of such difficulty, and so hard to be understood, that private men must not presume to read them; seeing they have plainly taught us, that the Law of the Lord enlighteneth the eyes, and maketh wise the simple. And wise Solomon telleth us, that this was one chief end of his penning that portion of holy Scripture, that he might give subtlety (that is, more then common knowledge) to the simple, and to the young man knowledge and discretion. So that though the Scriptures find men simple and ignorant, yet they do not leave them so, seeing they were purposely appointed by God to illuminate the eyes of the blind, and to make the foolish wise. And therefore to forbear the reading of the Scriptures, because we are rude and of small understanding, is all one, as if we should refuse the medicine, because we are sick; the eye-salve, because we are blind; and the light of the Sun, because we are in the dark or dim-sighted. It is true, that all places of holy Scriptures are not alike clear, but though some be easy and plain, yet other are so high and mystical, hard to be understood, and of such abstruse difficulty, that the best wits and most learned may, even their whole lives, be exercised about them, and yet never reach to their height, nor sound them to the bottom. But this must not discourage the simplest from reading of them, because it is not necessary, nor required of all, that they should understand every place, but so much as is necessary for their salvation, and according to the measure of their gifts, which they have received, which if they exceed, they come under the censure of curiosity & presumption. And for the attaining of that main end at which everyone must aim, the Books of holy Scriptures are fit to be read of all sorts of men, being not only (as that learned Father observed) in many places a deep sea, wherein the Elephant may swim, but also in as many others, shallow Foords, wherein the Lamb may wade. Yea so gracious is the Creator and Redeemer of all men, that in penning the holy Scriptures, he hath taken care of the simple, as well as of the wise and learned. And as in course of nature he hath made those things most common, which are most excellent, profitable and necessary, as the Sun, air, fire, water, bread and clothing, and hath only reserved to the rich and noble, peculiar privileges in things of less use and necessity, as gold, silver, precious Jewels (so made and called, not by nature, but by fantasie and opinion) silken garments, delicious cates and such like trifles: So he hath laid out in common the main points of Religion necessary to salvation, by making them so easy and familiar, that the meanest capacities may comprehend them, if they will use the means and helps which he hath sanctified for this use; as fervent prayer for the assistance of God's Spirit to enlighten our blind eyes, reading, meditation, comparing one place with another, the public ministry and private conference; And hath reserved other things less necessary in abstruse obscurity, as Chronologies, Genealogies, quiddities and intricate questions, to exercise the curiosity of such as scorn to be vulgarly wise, and would gain unto themselves an opinion of their learning and knowledge. Yea even the same main points of Religion, which are in some places plainly expressed, to the capacity of the most simple, are in other places more obscurely delivered, that all sorts of men might be employed in this holy exercise of reading the Scriptures, the simple having no cause of discouragement, by their difficulty; nor the learned, and men of greater gifts, any cause of contempt or idle sloth, through their easiness; but might have matter deep enough, to sound and search out, by their greatest wit and most industrious endeavor. So one saith, that the holy Scriptures, without comparison, excel all other science and learning; for they publish and preach the Truth, call us to our heavenly Country, invite the heart of the Reader from earthly desires, to embrace heavenly excellencies; the which are not so shut up in obscurity, that we need to fear them; nor so open, that we should contemn them; but the more they are used, the less they are loathed, and the more they are loved, the more they are studied, &c. Notwithstanding even in this Paradise, which aboundeth with all manner of flowers and medicinal herbs, fit for use, necessity and delight, there may generally at all times be choice made of such as are most profitable and comfortable, and specially upon several occasions. For howsoever all contained in them be excellent and fit for diverse uses, so that no part in our reading is always to be passed over and neglected, yet there are some places above others, wherein we may have the food of our souls in greatest plenty and variety, and better prepared for our weak stomachs. And though they admit of no comparison with other writings, yet in themselves one part may excel another, if not in respect of their Author or nature, yet in respect of our use and edification; as containing and setting forth the main points of our salvation more fully and plainly then others. In which respect the Prophets are to be preferred before the Books of Moses, as being a Commentary and exposition of them. The Proverbs of Solomon, before diverse of them, as being full fraught with heavenly Wisdom, and containing divine precepts and counsels, fit to guide us in all our courses. And above them all, the Book of the Psalms, as being the lively Anatomy of a true Christian in all estates and conditions, a treasury of heavenly meditations, divine wisdom, holy doctrines and precepts, and a clear glass, wherein we may see, how in all estates and conditions God dealeth with his children, and they with him. And finally, the New Testament is to be preferred before the Old, because God therein hath more clearly manifested himself and his will, the sending of our Savior Christ, and the great work of Redemption wrought by him, with all the means whereby we may be made partakers of him and all his benefits, God's spiritual graces in this life, and eternal salvation in the life to come. For howsoever they are both all one in substance, & contain the same things, yet with this difference in respect of us, that the Old Testament is the New hid and shadowed, the New Testament is the Old unfolded and revealed.
§. Sect. 4 That we must not read the Scriptures only, but also other religious writings.
But though a Christian man is to study and read the holy Scriptures chiefly, that he may out of them, as out of the fountain, know God and all the duties of a godly life, in which respect their practice is absolutely to be condemned, who are so wholly taken up in reading the Fathers, Schoolmen, and late Writers, that they can find little time to read and meditate in the Book of God, and so are greatest strangers where they should be best acquainted, and like ill merchants who buy all their wares at the second or third hand: yet we are not so wholly to be conversant in them, as to neglect or to want time to peruse the writings of godly and learned men, who by the help of their fervent prayers, the gifts of learning and tongues, and their serious studies and diligent labors, have given the true sense and meaning of them, and have distinctly handled and cleared the main points of Religion contained in them. Not that the Scriptures do not themselves sufficiently teach all things necessary unto salvation, without any human addition; but because the Lord, intending to use the ministry of his servants the Prophets and Pastors of his Church, for the edification of his people, hath caused them to be so penned, as that there should be continual use both of their expositions and application. Which whoso contemn or neglect, and content themselves with the sole reading of the Scriptures, if they be not of eminent parts, and endued with a great measure of spiritual understanding, they will but slowly proceed in the growth of their knowledge, nor without much labor, and long study, attain unto any great perfection, though they may get some such competency as is necessary to salvation. For many eyes see more then one, and great works are effected more speedily and easily, that are set forward with the help of many hands. And therefore I cannot commend their course, though otherwise they be godly and religious, and much less those who set them in it, that neglect the reading of all others books besides the holy Scriptures, because they have all-sufficiency in them; though in respect of the public means they much prefer (as they have good cause) the Word sincerely and soundly preached, before the Word barely read; notwithstanding that this public reading is to be preferred before private, as before I have shown. As though children should content themselves with the whole loaf of bread, or joint of meat, because they have in them sufficient nourishment, and refuse to have it cut out and carved unto them, unless it be at a public feast, because, with much ado, they can twitch and pull some little pieces and fragments from them, which may be enough to hold life and soul together. But let such know, that howsoever the Scriptures contain all things necessary to salvation; yea, are sufficient to save the most ignorant, through the inward illumination of the Spirit, where all other helps and means are wanting, yet where these are to be had, they will be less sufficient and effectual to us, if we neglect them, seeing the Lord granteth them unto us to this end, that we should use them for the clearing of those places that are obscure, and for the enforcing and applying of those points that are more plain, for the discussing of doubtful cases, and for the laying open of many points of doctrine, necessary for our direction in the course of a godly life; which being many of them not manifestly expressed, but implied and to be gathered by necessary consequence, it is not within the reach of every ones capacity, to gather them sufficiently by their own reading and meditation, especially if they neglect willfully those helps which the Lord graciously doth offer unto them.
§. Sect. 5 Some special directions for the choice of fit Authors which may help us in the practice of godliness.
Now amongst those innumerable books which are set forth by learned and godly men, we must use singular care to choose such as are most profitable for our edification. As those first and before others, which are sufficient to inform our judgments in the main points of Christian Religion, the knowledge whereof is necessary to salvation. Of which we may have plentiful choice, both those which handle all these points more briefly and compendiously; as Doctor Nowels Catechism, Master Beza's Confession, questions & answers, Doctor Hall, Doctor Burgess, and Master Balls Catechisms, A brief method of Catechizing, The way to true blessedness, and many others; and such as handle the same points more fully and largely: as Virels Catechism, Bastingius, The sum of sacred Divinity, A treatise of Christian Religion, Ursinus Catechism, Calvin's Institutions, and the Works of our reverend Countryman Master Perkins, who hath excellently handled the most points of Christian Religion, in his learned and religious writings. And having thoroughly informed our judgments, by reading and studying some of these, or others of like nature, which by the light of our own judgments, or help of others directions, we think fittest for us, we may then also profitably peruse other writings, which may further and direct us in the duties of piety and of a godly life. As Master Rogers his seven Treatises; or if they seem too long for our little leisure, the abridgement of them, the which is so exactly done, that in my judgment it fully compriseth in it the whole sum and substance of them all, with the addition of many other particular points and proofs: Or another entitled, Directions to a godly life, gathered out of the same 7. Treatises. Besides, other books in our own language, which as excellently as in any other, handle both learnedly and religiously, many special parts of Christianity, and particular discourses, tending to piety, which are most perswasiue, pithy and profitable, to further us in all the duties of a godly life. Amongst which, I cannot but commend unto thee (Christian Reader) that plain and familiar exposition of the ten Commandments, with all other works of the same Authors. The works of those reverend servants of God, Master Greenham, Master Arthur Dent, and of my late worthy assistant, Master Daniel Dike, who shall be ever unto me of happy memory; in whose Treatises nothing seemeth wanting, which piety, learning and wit could add unto them. And finally, the works of our famous and divine English Seneca, in which, wit and piety are so matched, as that they seem to strive which should exceed the other. Many other labors of worthy men might be added, some of which still remain as excellent ornaments and lights in God's Church, and some are at rest with the Lord, and have received the Crown of their labors, but that I would not too much increase mine own book with naming other men's, and also because I thought it fit to leave some to the Readers choice, and to the advice of others, which upon notice of their estates can direct them better. Only aiming at mine own main end of persuading all to the duties of a godly life, let me give this general rule to be observed, that we rather make choice of such books, as do soundly inform the judgment, and work powerfully upon the heart and affections, then of such as containing little but idle eloquence and frothy conceits of wit, do nourish in the Reader, vain curiosity, and please his fantasy with fruitless flashes. Yea, I would persuade the devout Christian (to whom I chiefly write) who laboreth more after piety, then learning and speculative knowledge, that they would principally read such books, as will make them more holy and religious, rather then more learned; and such experimental Divinity, as will fit and further them for Christian practice, rather then for discourse. Neither can I commend to such the studies of Genealogies, Chronologies & controversies, except having begun with those before-named, they have not only leisure sufficient for the other also, and excellent wits and parts to comprehend and profit by them; but also live in such places which are infected with errors, schisms, and heresies, where, in respect of their company, they shall need to be extraordinarily confirmed and strengthened, that they may be able to defend the truth, and to confute and convince gain-sayers; yea if it be possible, to persuade and gain them, that they may embrace the same truth which they profess. In which case I would commend unto them the learned writings of B. Jewel, against Harding; of Doctor Fulke, and especially his answer to the Rhemish Testament, Doctor Reynolds conference with Hart, Master Perkins his Reformed Catholic; Doctor Abbots learned defense of it against Bishop, Doctor Whites Way to the true Church, and Doctor Willets Synopsis, which compriseth in it the sum of many others, and learnedly disputeth and discusseth the most points in controversy between us and our adversaries. Otherwise I should persuade those whose main aim is to inform themselves in the duties of godliness, that they may practice them in their lives, to be more sparing in the study of Controuersies, seeing if they clearly see the perfect rule of truth, it will enable them to discern the crooked errors which are contrary unto it, it being such a light, as not only showeth it self, but also all falsehood which is opposite and oppugneth it.
CAP. XXIX.
Of our preparation unto this exercise of reading, and what is required in it.
§. Sect. 1 That we must come in reverence to this holy exercise, and bring faith unto it.
ANd thus having generally shown both who are to exercise themselves in reading, and the subject matter which they are to read; we are now to entreat of the duty it self; and then to show that it is an excellent help and means of a godly life. In the duty we will consider the preparation unto it, and then the action or exercise of reading, with some directions by which we may be enabled to perform it with fruit and benefit. In our preparation our care must be, to fit our selves that we may perform this religious duty in a right manner, and not to go about it rashly and unadvisedly, never so much as once thinking to what end we undertake it, but only reading to spend the time, because we want some other employment. And first, we must come unto this duty with all reverence, and perform it as in God's presence, and as being one of his gracious ordinances, whereby hereuealeth himself and his will more clearly unto us, for the edifying and building of us up in all grace and godliness. Secondly, we must bring faith with us; for as it is said of the Word heard, so may it also of this, namely, that the Word which we read will not profit us, unless it be mixed with faith in those that read it. The which is to be understood first generally of justifying faith in Christ, which is required in all our actions, that they may be pleasing to God, & more specially in this, seeing if Christ be not in us by his Spirit and a lively faith, both to open the blind eyes of our minds, that we may see and understand, as he did the eyes of Saul, and our hard hearts shut up in sin, as he did the heart of Lydia, and of the two Disciples going to Emmaus, yea, if this Lion of the Tribe of Judah do not open the sealed Book, we shall see, and not perceive; read, and not understand. Besdies which, we must bring a more special faith, whereby we are made ready to believe and embrace every truth of God, and to apply it for our own use, as doctrines of truth for our instruction, threatenings for our humiliation, promises for our confirmation in faith, consolations for our comfort, and so in the rest. But in respect of this faith, there must be some difference in the act of it, as it believeth the Scriptures, and as it believeth the writings of men, although most godly and learned. For as these are not to be read with equal reverence and esteem unto the other, so neither in all respects with the like faith. For we must believe the Scriptures with an absolute faith, without any doubting or dispute of reason, & without other confirmatiō or appeal to further trial, because they are the Word of God, who being Truth it self, can neither deceive, nor be deceived. But all other writings of men must be read with a reserved faith, believing them only so far forth, as upon due trial and examination we find their sayings consonant and agreeable to God's Word, and grounded upon his infallible truth, as upon a sure foundation. For we all being but imperfectly enlightened, do know only in part; and therefore being subject to errors, others also that should build their faith upon our authority, should err with us.
§. Sect. 2 That we must bring honest hearts, and earnest desires to profit by this exercise.
Thirdly, we must bring with us good and honest hearts, that so the seed of the Word being sown in them as in good grounds, it may take deep root, and bring forth in us plentiful fruits. Whereby I understand, not only an heart purified by faith, and purged from sinful corruptions by true repentance, without which we should not presume to take God's word and Covenant into our mouths; but such an one as is replenished with sincere affections and holy desires, as after all God's graces, so especially that we may profit by this present exercise, without which we may long read, and yet be never the better or holier; like those who eating their meat without an appetite, are, after much feeding, never the fatter. Unto such the saying of Solomon may be fitly applied: Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? For though they abound in leisure, and have the sight and perusing of many excellent books, yet they purchase by them no spiritual grace, because they have no such desire or end, when they set themselves to reading, but because they are weary of idleness, or for curiosity, that they may see what everyone is able to say, or to get speculative knowledge, that they may be fitted to entertain discourse. But if we would have any good by our reading, we must come to it with a mind and desire to profit by it; to have the graces of God's Spirit increased in us, to have our minds more enlightened with the saving knowledge of God and his will, to have our faith, affiance, hope, love, zeal, and all other God's gifts and graces confirmed, nourished and enlarged in our hearts, that we may express them in our lives, by increasing daily in bringing forth the fruits of holiness and righteousness. For if these desires be wanting, though we should do nothing else but read the Scriptures, and other religious books; yea, though we were (like many of the Jews) so conversant in the Book of God, that we could say the most of it by heart, and were able to tell precisely how many words and letters were contained in it; all this would yield unto us no spiritual nourishment, nor make us to thrive any whit in grace and godliness.
§. Sect. 3 That we must come with a purpose to make good use of all we read.
Finally, in our preparation, we must come to reading, with a purpose and resolution to draw all we read unto our own particular use, either for the informing of our judgments, or sanctifying of our affections, or reforming of our lives, by putting those good duties in practice which we know and learn. The which purpose David expresseth in these words, Teach me, O Lord, the way of thy Commandments, and I will keep them unto the end. Otherwise we can have no assurance that God will by our reading enlighten our minds, and increase our knowledge: for why should be give us more, if we make no good use of that we have? Yea, why should he not rather take away his Talent, if we hide it unprofitably in a napkin? or at least, leave it with us to increase our account, and with it our punishment? for the servant that knoweth his Masters will, and doth it not, shall be beaten with many stripes. Let therefore (as one exhorteth) the holy Scriptures be always in thy hands, and meditate on them in thy mind; yet do not think it sufficient for thee to have God's Laws in thy memory, if thou forgettest them in thy works, but therefore know them, that thou mayest do what thou knowest; for not the hearers of the Law are just before God, but the doers of it are justified. And as the same Author persuadeth in another place; So read the holy Scriptures, as that thou always remember them to be the Word of God, who requireth not only that we should know his Law, but also fulfill and obey it. For it profiteth not to know such things as ought to be done, and not to do them. Thou usest well thy reading of Divinity, if thou settest it as a glass before thee, that thy soul may behold it self by looking in it, and may either amend deformities and blemishes, or more adorn it self, where it is already beautiful.
§. Sect. 4 That we must pray before we read.
Lastly, that we may perform both the preparation and action the better, we must lift up our hearts (and when in respect of place and company we conveniently can) our voice also, desiring in some short and pithy prayer, that the Lord will assist us in this exercise by his grace and holy Spirit, that thereby it may become effectual for the enlightening of our minds with saving knowledge, the informing of our judgments, the sanctifying of our affections, the nourishing and increasing of our faith, repentance, and all sanctifying graces, and the strengthening of us in the inner man, unto all the duties of a godly and Christian life, to the glory of his holy Name, and comfort and salvation of our souls, through our Lord Jesus Christ. The which invocation of God's holy Name is necessary before the reading of the Word; for we are naturally blind, and therefore had need to pray with David; Open mine eyes, O Lord, that I may see the wonderful things of the Law. Naturally we understand not the things of the Spirit of God, neither can we know them, because they are spiritually discerned, and it is only the Spirit of God that knoweth the things of God, and revealeth them unto us, which we can no otherwise hope to obtain, then by fervent and effectual prayer.
CAP. XXX.
Of the duties required in the action of reading, that we may profit by it.
§. Sect. 1 Of the ends at which we must aim in our reading.
ANd thus much concerning those things which are required in our preparation. In the action of reading, diverse points are to be considered. The first is, the ends which we must propound unto our selves in it. Which are either principal or subordinate. The principal end which we must aim at in this exercise, is the glory of God, namely, that hereby knowing his will, we may glorify his holy Name, by yielding obedience unto it, and by putting in practice the things which he requireth in the whole course of our lives and conversations. The subordinate end, is generally the edification of our selves and our brethren, and the salvation of their and our own souls; according to that of the Apostle; Attend unto reading, and continue therein; for in so doing, thou shalt both save thyself, and those that hear thee. More especially, we must read the Scriptures to those ends for which the holy Ghost hath commended them unto us, as useful and profitable. And first, for doctrine and instruction; in which regard, we are to read them for the further enlightening of our minds, and informing of our judgments, in the knowledge and acknowledgement of God's will, that we may be directed thereby in all our ways, for the leading of our lives in such a course as may in all things be acceptable unto God. For we are naturally blind and ignorant, and walking in darkness, and in the shadow of death, we know not what to choose and what to refuse, but the Word of God is a lamp unto our feet, and a light unto our paths, which shining unto us in this darkness, guideth our feet into the way of peace. Of which light if we deprive our selves, we shall pass our lives in a more then Egyptian darkness, and groping at noon day, shall easily be misled into all sin and error, according to that of Solomon; for the soul to be without knowledge, it is not good, and he who (wanting this light to guide him) hasteth with his feet, sinneth, being ready to deceive, and be deceived. The second end at which we must aim in our reading, is, that we may be established in the truth, being enabled to defend it, and also to refute and convince the errors and false doctrine which are contrary unto it, especially those wherewith it is most oppugned in the times and places wherein we live. For if we be conversant in the Scriptures, we shall be able to try the Spirits, whether they be of God or no, and not receive all we hear hand over head, and so be carried away with every wind of doctrine, but to bring them to be tried with the Touchstone of God's truth, and with the Bereans to search the Scriptures, and by them, to examine whether the things we hear be so or no. The third end at which we must aim, is admonition, that we may be able to check our selves when we are going out of the way, and both take and give warning to our selves and others, when either they or we are entering into errors in doctrine and practice, that we may be reclaimed, and not proceed in them to our further detriment. The fourth end, is reproof and rebuke, that we may be able out of the Scriptures to apply God's threatenings and checks unto our selves and others, when as either we or they do live in any known sins without repentance, that so we may by strong hand be pulled (like fire-brands) out of the fire, and not suffered to perish by God's approaching Judgments. The fifth and last special end, which the Apostle expresseth in another place, is comfort and consolation, that we may be able to cheer up our fainting and drooping hearts, and to strengthen our weak hands and knees, against the manifold discouragements which affront us in our Christian course, whether they be inward or outward, as our own sins, and the anger of God due unto them; our corruptions, wants, and imperfections in our best actions; the temptations of our spiritual enemies, afflictions, and persecutions; against which, and all others, the Scriptures as a rich Treasury, afford unto us plentiful consolation, which being rightly applied, will sufficiently harten us to go on with comfort and joy in the ways of godliness. And as in our reading we must aim at these particulars, so generally, that we may be sanctified with this Word of Truth throughout, both in souls and bodies, and that we may be made perfect, being thoroughly furnished unto all good works.
§. Sect. 2 That we must observe the Theme and Argument.
The second point to be considered, is the manner how we may so carry our selves in this exercise, as that we may perform it with most fruit and benefit; to which purpose the directions following may not unprofitably be observed. As first, we are diligently to mark the Theme, question, or main point which is handled in that Book or Chapter which we read, and how the discourse of the Aurthor tendeth to prove or illustrate it, with the several arguments which are produced to this end. Or if we want skill to do this, yet we may observe, if not by our own collection, yet by help of the Authors pains, the sum and substance of all which, he delivereth in the contents of the Chapters or Sections, which will give great light to the understanding of all the rest, when as we know the main scope at which he aimeth, and how he frameth his discourse, and what arguments and testimonies he useth to prove or enforce that point which he propoundeth. To which purpose, it is also profitable to observe (as near as we can) what was the occasion of the Authors writing, and to consider the circumstances of the persons to whose use the writings were intended, and of the times wherein he wrote, with the state of the people that lived in them, unto what sins they were most addicted, and in what virtues and duties they were most defective; and how the Author crieth down the one, and persuadeth them to the other. The order also and method which he useth, the coherence of the parts of his discourse, and how he passeth from one point to another, will give much light to the understanding of what we read; which if we neglect, and consusedly go on, iumbling all together, we shall make even those things which are plain and easy, hard and intricate; observe little in much reading, and remember less, and reap little profit by much pains.
§. Sect. 3 That we must observe a due order in our reading, and make choice of fittest Authors.
With like care we must observe a due order in our own reading, making choice of such Authors as are fittest for our own capacity and use, and so proceeding by degrees from those which are most easy, to such as are more difficult, as we increase in knowledge and understanding. First, our care must be to lay a sure foundation, by reading diligently some profitable Catechism, containing the main points of Christian Religion, not thinking it to be read sufficiently, although we have gone over it diverse times, till we so thoroughly understand & remember it, that we are able to give an account, though not in the same words, yet in respect of the matter and substance, of all the points contained in it, and as the Apostle speaketh, to give a reason of our faith and hope, whereby we shall not only be armed against all errors and lies, when as we are able to examine all we read, according to the rule and analogy of faith, but also shall with much more ease understand all other discourses, which without this help will be dark and obscure. For want of which order observed in reading, it is pitiful to see how many that think themselves great proficience, and even able to teach others, not being thus grounded, are easily carried away with every wind of doctrine, and being themselves deceived, for want of skill to examine what they read and hear, are ready also to deceive others. So impossible a thing it is to amend such errors as are committed in the foundation, though we be never so curious in the rest of the building. But though our first care must be in laying the foundation, yet we must not rest there, but proceed and go forward, till we be built up in knowledge unto some perfection; we must not, whilst we are babes in Christ, out of pride and curiosity, affect strong meats, which are of too hard disgestion for our weak stomachs, but hunger after the sincere milk of the Word, and main principles of Christian Religion. With which, when we are well nourished and grown to some strength, we must, as the Apostle saith, leave the principles of the Doctrine of Christ, namely, the foundation of repentance from dead works, and faith towards God, &c. and go on unto perfection; and study both the holy Scriptures, and such Authors as those beforenamed, which will thoroughly instruct us in the whole body of divinity. In which, when we have made some good proceedings, we shall be fit to read Treatises of any argument, which more thoroughly handle special parts of Religion, wherein we desire to be specially informed, or to have them effectually pressed upon our hearts and consciences.
§. Sect. 4 That the devout Reader is not to read many books of the same argument, but to make choice of some few which are best.
The fourth rule of direction, which I would commend to the devout Christian in his reading, for the better enabling of him in the duties of a godly life (for I do not take upon me to prescribe directions unto the learned in their studies, but rather desire to be directed by them) is, that they make choice, not of many books of the same argument, but of such as either in their own judgments & experience, or by the direction of others, they know to be best and fittest, for the informing of their judgments, in all things necessary for their salvation, and sanctifying of their hearts and affections, & that they do not so much affect the reading of many Authors, as to study thoroughly those which they do read, & by distinguishing them through serious meditation, to turn them in wholesome nourishment for the preserving of their spiritual health, and the strengthening of them in all the graces of God's Spirit. For there is no end of making, so neither of reading many books; and much reading in this kind, is a weariness to the flesh. And therefore as those which are invited to a great feast, do not, if they have care of their health, eat a little of every dish, or more then their stomachs can well digest, seeing the superfluities would turn to crudities, and breed ill humors and obstructions in the body: so in that great variety of spiritual food, which in these days is set before us, cooked and dressed after diverse manners, it is not the best course for a Christian, who hath a care of his souls health, to feed of many or more then he is able by meditation to digest, seeing this would but the more weaken and confound the memory, and unsettle his judgment, so as he cannot tell what to take and what to leave, and fill his mind with raw conceits and indigested opinions; but to make choice of some of the most approved Authors in every kind, and to study thoroughly, till he hath turned them to good nourishment, and doth feel his soul refreshed and strengthened by them. And as it is not the best way for any that intendeth to make himself a good States-man, to ramble and run over in his travails, many countries, seeing much, and making use of little for the improving of his knowledge and experience in State-policy; but rather to stay so long in every place, till he have noted those things which are best worthy his observation; so also is it in the travails and studies of the mind, by which if we would be bettered in our judgments and affections, it is not our best course to run slightly over many things, taking only such a general view of them, as somewhat increaseth our speculative knowledge; but to rest upon the points we read, that we may imprint them in our memories, and work them into our hearts and affections, for the increasing of saving knowledge, which chiefly consisteth in feeling and experience. Which course if we take, we shall profit more by one good book often read, and thoroughly pondered, then by running over a multitude after a superficial manner. For if men of ordinary capacities and memories can hardly in once or twice reading of a book, attain unto the true sense and meaning of the Author, nor comprehend many of his notions and main intentions, in all the particulars of his discourse, in their understandings only; especially considering that the mind of the most diligent reader is often carried away with distractions of many kinds; how much less is it possible to convert these spiritual treasures, at the first view, to all their special and several uses, to lay them up orderly in our memories, that when we have most need, we may know where to find them, to work them into our hearts and affections, that we may have sense and feeling of their fruit and benefit, for inward sanctification and outward practice in the duties of godliness?
§. Sect. 5 That we must labor to understand thoroughly what we read.
The fifth point to be observed in this exercise is, that we read with understanding, and that having made choice of such books as are within the compass of our capacity, we do not content our selves with a slight perusal, but that we thoroughly understand what we read, and not pass to a new point, till we see in some sort the meaning of that we last had in hand. The which rule hath place chiefly in reading of the Scriptures privately by our selves, wherein it is better to read five words with the understanding, then ten thousand when we understand the meaning of them no more, then if they were written in a strange language. In which regard their practice bringeth little profit, who set themselves (as it were) to their task, in reading over the Bible every year, and so many Chapters every day, if they rest in the deed done, and have little care how they do it, and take more pains in reading over the words, then in attaining to their meaning; unto whom, if Philip's question to the Eunuch were propounded; Vnderstandest thou what thou readest? they were not able to shape unto it so good an answer; seeing they want not so much an interpreter to expound dark prophecies, as an intentiue and industrious mind, setting it self to understand what it is able by study to comprehend. The which I speak not to discourage any in this exercise (far be it from me to quench the smoking flax) but rather to persuade them to continue it still with more fruit and benefit, the taste and feeling whereof can only make them constant in it; for who delighteth long to feed on that meat, wherein he findeth no relish or sweetness? neither is it my meaning, that in reading the Scriptures, men of ordinary callings and gifts should tie themselves to understand all they have read, before they proceed further; for many points are so deep and mystical, that for the understanding of them, they will thoroughly exercise the greatest learning and best wits, yea oftentimes, even such with much study shall not be able to comprehend them: but only I would not have any negligently to slight over what they read, but seriously to apply their minds to understand as much as they can; and as for places of difficulty, they are not by them to be stopped in their course of reading, (as it were with blocks lying in their way) but to pass by them unto more easy and plain passages, unless their leisure, learning and liberty will afford them the help of some good Commentary to clear their doubt. Only they may take notice of such difficult places, as they think would, if they were well understood, be most profitable for their use, and seek to be resolved of them, by some of more knowledge and learning, and chiefly of their own Minister, whose lips should preserve knowledge, that the people committed to his charge, may seek the Law at his mouth. Wherein notwithstanding two cautions are to be observed: first, that the points wherein they desire resolution, be not slight and trivial, but of special moment and use, seeing it is not fit that their Pastor, who is to apply himself in his studies for the public service of the Congregation, should spend too much of his time in giving satisfaction to every particular man, that cometh unto him in every useless doubt, wherein he should be wholly taken up, and made unserviceable unto the rest of his charge. In which respect it is also fit, that men should make choice of such times, when as he is usually most free from his own serious employments, and not (as it is the custom of many) when as themselves are at best leisure. And secondly, that they do not presently run unto him at the first appearing of any difficulty, but after they have used their best endeavors, to satisfy their doubts by their own serious studies. For if it were unreasonable amongst the Ancients (as Plutarch recordeth) to borrow water of their neighbors, until they had first digged to the clay, using their labor and endeavor to find a spring in their own grounds for their own use; by the same reason it may be thought as unfit to trouble others (at least unseasonably) about resolving our doubts, till our selves have endeavored (though in vain) to resolve them by our own studies.
§. Sect. 6 That we must join with our reading, serious Meditation.
The sixth rule of direction in our reading, is, that we join with it serious meditation, pondring and weighing well the point in hand, before we pass to another, when we find it of special use; either that we may more fully conceive it in our understanding; if it be a material thing which we knew not before; or better imprint it in our memories, if knowing we had forgotten it; or work it into our hearts and affections, if we had not a lively sense and feeling of it; or fruitfully practice it in our lives, if we have formerly neglected it, especially when as we find it powerfully pressed by the Author upon the heart and conscience. And thus it is profitable, after that we have privately read a Chapter of the Bible, to meditate a while upon it, and to recall unto our remembrance what remarkable things we have observed for the better informing of our judgments and sanctifying of our hearts. As what doctrine we have learned for our better instruction; what error in our judgment hath been refuted; how we have been admonished or reproved for any sin, which we are prone unto or have committed; what promises made to any virtue and grace or holy duty, for our better encouragement to embrace and practice it; what threatenings against vice and sin to withdraw us from them, or to move us to rise out of them by repentance, if we have fallen into them; what examples we have observed of God's Judgments upon the wicked for their sins, or of his blessings and benefits upon the faithful, whereby he hath richly rewarded their service, and thereby encouraged us to follow them in their holy practice; what gracious deliverances we have noted of those who have trusted in God, for the confirmation of our Faith and affiance in him; finally, what comforts and consolations, we have observed to encourage us in God's service in the midst of all afflictions and persecutions. Which course if we should take in our reading, it would not be much less profitable then meditation, of which we have before entreated, seeing it would not only increase our knowledge, and enlighten our minds, but also work the things known into our hearts and affections, and move and enable us to put them in practice in our lives. Whereas though we read much, and do not use this help, it is but like the eating of much meat, that is never digested in the stomach; which may puff men up with the wind of speculative knowledge, but seldom turneth unto any wholesome nourishment. But yet this duty of meditation after reading, cannot be performed to any purpose, unless another go before it, which is to use, whilst we are readding, all attention of mind unto the things read, that we may not only conceive and understand them, but orderly dispose and lay them up as we go, in our memories, that afterwards we may recall them into remembrance, and so more thoroughly weigh and ponder them. To which end we must in this exercise (as much as in us lieth) banish out of our minds all worldly distractions and wandering thoughts, that we may wholly intend the action in hand. And this the Apostle seemeth to imply, where he exhorteth Timothy not simply to read, but to attend unto reading, setting himself so seriously about it, as that no other thing in the mean while should withdraw him from it, either in respect of the main duty, or right manner of performing it.
§. Sect. 7 That we must read with affection and devotion, applying all to use.
The seventh rule is, that we read with affection and devotion, applying all unto our selves, according to the nature of the subject matter for spiritual use; framing and fashioning our hearts unto it, and changing and varying our affections, as the matter is varied & changed. For that counsel which one giveth for the reading of the Psalms, may in the perusing of other parts of Scripture and holy writings, be profitably observed. If (saith he) the Psalm prayeth, do ye also pray; if it mourneth, mourn ye; if it congratulateth and rejoiceth, rejoice ye likewise; if it hopeth, hope ye; if it feareth, do ye also fear; for all things that are here written, are our looking glass, that we may compose our selves as it directeth. Thus the Apostle telleth us, that whatsoever things were written aforetime, were written for our learning; whereby he understandeth, not only the information of our judgments, but also the working of them into our hearts and affections for spiritual use, as the words following do plainly show, that we through patience and comfort of the Scriptures might have hope. And so Eliphaz having shown the miserable end of wicked men, and the happy end of God's chastizements unto his children, he thus concludeth his discourse: Loe this, we have searched it, so it is; hear it, and know thou it for thyself, that is, for thine own special use and benefit, by applying it to thy present condition and estate. More especially, when the Scriptures teach, we are to receive instruction for the enlightening of our own minds; when they admonish, we are to take warning; when they reprove, we are to be checked; when they comfort, we are to be cheered & encouraged; when they commend any grace, we are to desire and embrace it; when they command any duty, we are to hold our selves enjoined to do it; when they promise, we are to hope; when they threaten, we are to be terrified, as if the judgment were denounced against us; and when they forbid any sin, we are to think that they forbid it unto us. By which application, we shall make all the rich treasures contained in the Scriptures, wholly our own, and in such a powerful and peculiar manner enjoy the fruit and benefit of them, as if they had been wholly written for us, and for none other else besides us.
§. Sect. 8 That we must read orderly with diligence and constancy.
The last rule to be observed in our reading, is, that we proceed in it after an orderly manner, with diligence and constancy, and not by fits and snatches, here a Chapter and there another, or only the beginnings of books, and then laying them aside, and taking others in hand, of which we are as soon weary as of the former, only out of novelty and to feed our vain curiosity, without any true desire of edification and spiritual profit. But when upon sound advice, we have made choice of a book, we are not to give it over till we come to the end. Yea if we find it sound and savory, useful and profitable, we are to read it again and again, as before I have shown, never thinking that we have perused it sufficiently, till we have thoroughly understood it, laid it up in our memories, applied it to our hearts, and drawn it into use and practice. The which constant course, as we must observe in our study of other godly books, so especially in reading the holy Scriptures, the which must not be read by pieces without order, as the Book happeneth to open, when we take it into our hand, but the best way is, in our ordinary course to begin at the beginning, and so to proceed till we come to the end. The which will be a notable help both for the understanding of the matter, and the History of the Bible, when as we observe the coherence, and how one thing dependeth upon another: which if it be interrupted, causeth much obscurity, and maketh us unacquainted with the whole Counsel of God, seeing by reason of this confusion, we shall read many things often, and as many others never at all. The which rule hath place in our ordinary course of reading only: for upon extraordinary occasions, it is fit and necessary to read in any place as the occasion requireth; As also some special parts of holy Scriptures, more often then others, which are most full and fertile of spiritual instructions, and most profitable for edification, which out of our ordinary course we may read, when we get any fit leisure and opportunity. Again, though in our ordinary reading no portion of Scriptures is always to be passed over, seeing all is profitable for some uses and purposes; yet (saving other men's better judgment) I think that some parts may be read much more seldom then others, especially by common Christians of mean knowledge and capacity, who are able to make little use of them; as the Chapters which contain nothing but Genealogies, those in the New Testament excepted, the Levitical law abrogated by Christ, containing the ceremonies of God's service, whereof we can make use only as they were types & shadows of Christ, which cannot easily be done by ordinary wits; the building of the Tabernacle & Temple, with many Chapters in diverse of the Prophets, which are either so obscure, or so fitted to diverse Nations, against whom they denounced God's judgments, that few can understand them, who are not acquainted with the state of those Countries, and Histories of those times, which are out of the reach of ordinary Christians, to whom chiefly I write, and not so useful as other parts of holy Scriptures to those who are most learned, for the helping them forward in the duties of a godly life, but only profitably serve for special purposes and uses, for which the Holy Ghost did principally intend them. In which regard I have found it profitable, to read over the whole Scriptures seriously twice or thrice, and to observe as we go, both these Chapters of less ordinary use, and others of greatest excellency, and most profitable for our edification, and as we go, to prefix before them, with our pen, a several mark: as for example; before the former sort, this *; before the other, this ❀, or some such like: that we may readily choose the one upon extraordinary occasions, and more seldom read the other in our ordinary course. The which I prescribe to none, but only propound, and so leave it unto every ones choice, either to use or not to use it, as they shall think most fit for their own profit. Only this I would persuade every good Christian, as a matter most profitable and necessary, that they would read the holy Scriptures with all diligence, not only at their idle hours, when they have nothing else to do, but making it one of their most important businesses, to borrow some time for it frō their ordinary employments; yea even from their sleep, rather then to want time any day studiously to read some part of holy Scriptures: and finally, that they be not only thus diligent by fits and flashes, reading much one day, and nothing in another, but that they keep themselves constantly (as near as they can) to a settled course, seeing he cometh sooner, and more surely to his journeys end, who observeth a discreet constancy in his travels, though he goeth but a slow pace, then another who by spurts and fits rideth upon his gallop, and not minding his journey, spendeth the most part of his time in needless stays upon the way.
§. Sect. 9 Of the fittest time for this exercise of reading.
And so much concerning the things which are to be observed in the manner of our reading. The next point to be considered, is the time, which we may most fitly allot to this exercise, when we are to perform it, and how long it must be continued. For either of which no certain rule can be given, but they must be left to be determined by every Christians discretion and devotion, according to their several occasions and opportunities. We are generally fittest for this, and other spiritual exercises of like nature, in the morning, when our spirits and wits are freshest; or if we be not drowsy when we go to bed: because things which are last thought upon, are better imprinted in the memory, when as they have had, without disturbance of other business, some time of settling, especially if we recall them to mind the next morning. But some men's businesses will allow rather some other time, in some other part of the day; having then little enough for more necessary duties, as prayer and meditation. In which regard, the Christian is to be left unto his own discreet choice, when his occasions will give him fittest opportunity, so that they do not neglect it altogether. Some who abound in leisure and means, may choose that time which they find most fit; others which earn their livings by their labors, or are otherwise taken up with many and important businesses, either private or public, must take such times as will best stand with their weighty affairs. Yet let everyone allow a little to this profitable exercise, and even those who are most pinched with poverty, and so pressed with the weight of important employments, that they can find no leisure in the week days; yet in any case let them not omit it upon the Lord's Day, which is wholly to be set apart from all worldly businesses, and to be all spent in such spiritual exercises. So likewise the time of continuing in reading, cannot be stinted and limited to any certain and constant space, but must be measured by our devotion, and other affairs. Only this may be generally said, that seeing much reading is a weariness to the flesh, and weariness dulleth the appetite, and causeth distaste; therefore it is best not to read overmuch at one time, but to leave with an appetite, that we may return unto it again with more delight, and not to let weariness and satiety, but wisdom and discretion put an end unto it.
§. Sect. 10 Of the woeful neglect of this holy exercise.
But though this counsel be good, yet few in these days do greatly need it, seeing it is so woefully neglected amongst the most who profess Christianity, that there is much more need of a spur to hasten our speed, then of a bridle to restrain us from running our selves out of breath. For many there are, who otherwise in their judgments hold this exercise of reading as commendable and profitable, that are yet so wholly addicted to the world, that they can scarce find any leisure in any one day of the week, to spend some time in this religious exercise, but are wholly taken up with such employments, as will bring unto them some earthly profit, or with the cares of this life, and forecasting of their business for their best advantage. Others abounding in leisure, rather then they will spend any time in this profitable exercise (the which notwithstanding is irksome and tedious, when they are idle and have nothing to do,) do wholly give themselves over to sports and pastimes, hunting and hawking, carding and dicing, dancing and revelling, or else idle and vain communication, and complemental visitations, hereby preparing against themselves a fearful reckoning, when being called to give up their accounts, before the supreme Judge of heaven and earth, how they have spent that precious time which he hath allowed unto them to glorify him, and make their Calling and Election sure, they shall be constrained to give evidence against themselves, out of the books of their own consciences, that they have spent almost all their time in things vain and wicked, serving thereby the devil, the world, and their own carnal lusts, and little or none at all in spiritual exercises, and in the duties of God's service. Neither will it (at this day) anything avail us to say, that we had so much worldly business, that we could not intend this, and such religious exercises, seeing God in his Law hath absolutely required them, not dispensing with us upon any pretence of business. For even Kings and great Commanders, who have greatest, and most important employments, both in war and peace, are not withstanding expressly enjoined to read and meditate in God's Law. The which was accordingly performed by holy David, though he had as many distractions, and weighty employments as any other. Yea, then it will be told us, if we will not know it before, that we were chiefly sent into the world, that we might do service unto our Lord and Master, who hath created and redeemed us, which therefore ought to have been preferred before all other employments; & that the duties of God's service, and means fitting us unto it, was that one thing necessary, and our main and chief business, unto which all other businesses & worldly affairs, which tend only to maintain our momentary and uncertain lives, & to uphold our brittle & mutable estates, for a moment of time, in respect of eternity, ought to have given place, if both of them could not stand together; as they ordinarily might, if we were not too greedy in pursuing these worldly trifles with an insatiable appetite, or wanted not wisdom and discretion to perform duties of both kinds in due order and time.
CAP. XXXI.
That reading is a notable means to further us in the duties of a godly life.
§. Sect. 1 That reading is a most profitable exercise.
THe second main point which I propounded, is, that reading of the Scriptures, and other holy and religious books, is a notable help and furtherance unto a godly life. The which may easily be understood by that which is already spoken, and needeth not any large discourse to prove it. And yet it will not be amiss to say something of it, not so much to inform or convince the judgment of the truth, as to persuade the heart to put it in practice. And first, generally it may be said, that to what uses soever the Scriptures are profitable and necessary, to the same purposes reading of them, which is the means whereby we derive from them these benefits, is necessary and profitable; seeing though they be a most rich treasury of all goodness, yet they will do us little good, if they be locked up, and not by reading and preaching opened unto us. So that we may truly say, that reading of the Scriptures doth nourish our souls, seeing it conveyeth unto them the food whereby they are nourished; that it cureth us of all our spiritual sores and sicknesses, seeing it conveyeth and applieth unto us the sovereign salves and medicines whereby we are recovered; that it guideth us in the way of truth, because it openeth unto us the light, which serveth to direct us. Yea, it serveth to all uses and purposes, whereby we may be furthered in all duties of godliness, seeing it discovereth unto us that divine brightness of the supreme and uncreated wisdom, the reading whereof (as one saith) sharpeneth the sense, enlargeth the understanding, heateth our lukewarmness, rowzeth up our sloth, extinguisheth the darts of lust, moveth mourning, draweth from us tears, maketh us to approach near unto God, who when we read, conferreth with us by his holy Spirit. In which respects he persuadeth in another place, that it should be our chief care to study and know the divine Law, wherein we may see the examples of God's Saints as present before our eyes, and by the counsel thereof, learn what is to be done, and what avoided. For it is a great help unto holiness and righteousness of life, to replenish the mind with the divine Oracles, and to be always meditating in our hearts upon those things, which we desire to practice in our lives.
§. Sect. 2 That by reading, the mind is much enlightened in the knowledge of God's will.
More especially this exercise of reading doth singularly further us in a godly life, as it doth enlighten our understandings in the knowledge of God's will, unto which we are to yield obedience, and showeth unto us the way in which we must walk. To which purpose, no exercise whatsoever is so useful and effectual. For howsoever the preaching and hearing of the Word, have a superior privilege in the work of our Regeneration and conversion, and for the working of saving graces in us; as faith, repentance, and the rest; yet for the enlightening of the mind with the full knowledge of the truth, after we are converted and illuminated in some measure, this exercise of reading hath many special privileges. For first, we may use it as oft as we will, and have any desire to gain knowledge; but the other can be had but at certain times, nor then neither in every place. Secondly, by reading, we may in short time, if we be studious and diligent, be thoroughly instructed in the whole body of Divinity, and in all the several parts thereof, which by preaching we cannot come to know, but in long time, though our Pastor take the best, and most direct course of joining Catechizing with Preaching, nor in our whole lives in any great perfection, if this be neglected; seeing in a Sermon some few of innumerable points are usually delivered, and they rather pressed upon the affection for use and practice, then sufficiently cleared to the understanding. Thirdly, because by reading we may help our understanding, by reviewing over and over again, that which at first we conceived not, and by the same means also may recall to our remembrance the things which after once or twice reading we have forgotten: the which helps hearing affordeth not, especially when we most stand in need of them. Finally, because we may at our own pleasure fit our reading for our own occasions, and furnishing us in the knowledge of those points, wherein we are most defective, for the resolving of our particular questions and doubts, and for the informing our judgments in all points whereof for the present, and upon every occasion, we have special use: whereas the Preacher speaking generally for the good of the whole Congregation, and not being acquainted with our defects in knowledge, seldom or never speaketh of all those points wherein we need instruction, and often of such as we know already. In all which respects it is hard to find a Christian thoroughly grounded in all points contained in the body of Divinity, though he be never so diligent in hearing the Word preached, and may have some competency of knowledge necessary to salvation, and some good measure of faith, and other saving graces, if he utterly neglect this duty of reading.
§. Sect. 3 That reading bringeth with it many other benefits.
Again, as reading singularly enlighteneth the mind, so also it affordeth many other helps of a godly life; for it is a special means to relieve the memory, and to move the will, inclining it powerfully unto good, and withdrawing it from evil, though not in that degree of efficacy as the Word preached. It worketh upon the heart, for the mollifying & softening it, and upon all the affections, for the purging and sanctifying of them, inflaming our love towards God and all good things, and our hatred against all that is evil; it kindleth our zeal when it groweth lukewarm, and stirreth up our devotion when it is cold and sluggish. It much increaseth all God's graces in us; as faith, affiance, repentance, patience, peace of conscience, and the rest, by imparting unto them that spiritual food whereby they are nourished. It amendeth our lives, and maketh us (as the Apostle speaketh) perfect unto every good work. It specially enableth us to the fruitful hearing of the Word of God, when as we can, with the Bereans, search the Scriptures, whether the things we hear be so or no; and try the spirits of those we hear, whether they be of God or no, by examining their doctrines according to the touch-stone of this Truth: besides that, it maketh us well acquainted with the Scriptures, both for matter and history, so that when they are cited, they are familiar unto us. Whereas without this benefit of reading, we cannot tell whether the testimonies quoted be in the Canonical Scriptures or no, or if we take this upon our Teachers word, yet we cannot tell where they are, nor easily turn to them upon the sudden. It teacheth us to manage the Sword of the Spirit, whereby we are enabled to defend our selves, and repel the temptations of our spiritual enemies, as we see in the example of our Savior Christ. Finally, if we use this exercise carefully and conscionably to profit by it, we shall be assured of everlasting blessedness; For blessed is he that readeth, and they that hear the Words of God's Book, and keep the things which are written therein. Blessed is the man who delighteth in the Law of the Lord, and meditateth therein day and night. All which being duly considered, should be effectual motives to make those diligent in reading, who are able to perform it, and greatly to humble those who are not, in the sight and sense of this great defect, and either to labor that yet they may attain unto this skill, if they be capable and have means, or else to supply their wants, by resorting often unto others, that they may read unto them the evidences of their salvation and heavenly inheritance, which themselves for want of skill are not able to peruse.
CAP. XXXII.
The last ordinary means of a godly life, is the choice of our company, shunning the society of the wicked, and consorting our selves with the godly and Religious.
§. Sect. 1 That we must carefully avoid the society of wicked and profane persons.
THe last ordinary means of a godly life is, that we make good choice of our company, unto which two things are required: first, that we shun and avoid the society of the profane and wicked; the other is, that we consort our selves with the godly and religious. By the former we are not to understand that we must forbear the society of all, who are not as forward and zealous in their profession and practice as our selves, or who bewray in their course and conversation many infirmities and imperfections, as though those were to be esteemed wicked and profane, who have made but small progress in their sanctification, if any sparks of grace and goodness appear in them, though (as it were) raked up under the ashes of many and great corruptions; for then we should break the bruised reed, and quench the smoking flax; and by our censorious neglect utterly discourage them in their first entrance into Christianity, and from making any further proceedings in the ways of godliness. Yea rather, if we can in the judgment of charity think, that the little good in them is in sincerity and truth, we must, as the Apostle exhorteth, take such unto us, and use all good means, in love and meekness, whereby we may draw them on by degrees to more perfection. For babes in Christ being unable to help themselves, had most need of tender cherishing, and those that are sick, having some life of grace in them, had most need of good Nurses and skillful Physicians, as our Savior hath taught us by his own example. And the Apostle exhorteth us not to neglect the weak, but to lift up the hands that hang down, and strengthen the feeble knees; and to hold such an even course, that those which are lame in the profession and practice of Religion, be not through our harshnes quite turned out of the way; but rather that they may be healed, & so may (like the Cripple in the Temple) together with us glorify God, and love us above others, who have been the means of their spiritual cure. But such only are here understood, who have let the reins loose to all impiety, and are of professed profaneness, not caring to make show of it upon every occasion, and either scorn and scoff at the exercises of godliness, or neglect and contemn them in the whole course of their lives. Neither may we reject such as show some willingness to conform themselves to our good courses, and to join with us in the exercises of Religion, though for the present we see in them little power of godliness; but only such Ishmael's and Esau's, as hold them in contempt, are worthy to be expulsed out of all societies. Neither are we so to understand it, as though it were utterly unlawful to come at all into the company of such wicked men; for then (as the Apostle saith) we must go out of the world; and every place almost abounding with such, we cannot choose but oftentimes at unawares come amongst them, but that we do not purposely make choice of such company, and if unwittingly we happen to come into it, that we quit our selves of it as soon as we can. Nor are we debarred from having any intercourse and commerce with such in worldly affairs, as trading and merchandize, buying and selling, and all other such contracts, as are ordained for the benefit of human society, whereby we may do or receive good in our outward estate; nor from performing any civil or Christian duty to our friends & allies, kindred and neighbors, or any work of mercy towards those that are in misery, and need our help: so that we entertain their company no longer, then is necessary for these uses, and then be careful that we go not without our preservatives about us, that we may not, in seeking to do them good, hurt our selves with the contagion of their wickedness, nor receive more detriment in our spiritual estate, then they or we profit in respect of outward things. Though in truth it is most safe conversing with wicked men, when we minister unto them in their extremities, seeing when they are benumbed with the cold of their afflictions, they cannot spit out their venom and poison, but like frozen serpents may be taken into our hands without receiving any great hurt. Besides that, their necessity importuning our help, will be a curb to restrain their malice, at least till their turn be served, that they may make us more cheerful in relieving their miseries. But this only we understand to be unlawful, to stretch our action further then our excuse will reach, that is, under any, or all these pretences, to converse with wicked men more then we need. And much more to make them our bosom friends, and to entertain familiar acquaintance and society with them, being either bewitched with their natural and moral parts, or allured with some baits of worldly benefit, or carnal delight. For though we may not out of hatred towards the persons of evil men be envious against them, yet in detestation of their sins, we must not desire to be with them, as Solomon teacheth us.
§. Sect. 2 That the Scriptures often warn us to shun wicked company.
And for this we have many caveats, and express inhibitions in the Book of God, both in the Old and New Testament, for in them both these beasts are unclean. So Solomon chargeth us, not to enter into the path of the wicked, nor to go in the way of evil men; Avoid it (saith he) pass not by it, turn from it, and pass away. For though he be about other matters so short and sententious, yet wisely fore-seeing the greatness of this danger, he thought he could scarce use words inow in warning us to shun it. And the same reason maketh him to beat so often upon it in other places: Forsake the foolish and live, and go in the way of understanding. My son, walk not thou in the way with the wicked, refrain thy foot from their path; for their feet run to evil, &c. And amongst other sinners, he specially inhibiteth us to keep company with drunkards and gluttons, which in the world are esteemed the only good fellows and boone companions, because they above other sinners are most dangerous; seeing they both allure us with their ill example, and draw us by their inuitations that way, to which our carnal appetite is naturally too prone. Be not (saith he) amongst wine-bibbers, amongst riotous eaters of flesh. Thus the Apostle also in the New Testament inhibiteth us to keep company with wicked men. Have no fellowship (saith he) with the works of darkness, but rather reprove them. And again, We command ye, brethren, in the Name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye have received of us. And, If any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a railer, or a dunkard, or an extortioner, with such an one I have written, you should not keep company, no not to eat. But above all other societies with the wicked, we must take special care, that we do not match with them in that near bond of marriage, according to that of the Apostle, Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? & what concord hath Christ with Belial? or what part hath he that believeth, with an Infidel? For if holy David match with scoffing Michal, she will be a snare unto him, and a proud scorner of his humble zeal in God's service. If Jehoram the son of good Jehoshaphat, marry with Ahab's daughter, it will be a strong inducement to make him an Idolater, and to do evil in the sight of the Lord.
§. Sect. 3 Examples of the faithful who have shunned wicked company.
Unto these testimonies of holy Scriptures, dehorting us from entertaining near society and alliance with the wicked, we may add the examples of God's servants, who have carefully shunned all fellowship with them. Thus Elisha so much detested the wicked life and reign of idolatrous Jehoram, that had he not respected the presence of Jehoshaphat, who was in his company, he would not, as he professeth, so much as have looked towards him, nor seen him. So the Apostle John, as it is recorded of him, finding Cerinthus, a blasphemous heretic, in a bath with some of his consorts, belching out blasphemies against our Savior Christ, in haste departed with his company, for fear of being attached by God's Iudgments together with them; Who was no sooner gone out of the company, but presently the house fell down and overwhelmed all that cursed crew. But most plainly may we see this practiced in the example of holy David; who in many places showeth how much he hated and shunned the society of wicked men; I have not (saith he) sat with vain persons, neither will I go in with dissemblers; I have hated the congregation of evil doers, and I will not sit with the wicked. A froward heart shall depart from me, I will not know a wicked person. He that worketh deceit, shall not dwell within my house; he that telleth lies, shall not tarry in my sight. So elsewhere, he banisheth them out of his company, Depart from me, ye workers of iniquity, and, Away from me, ye wicked, &c. I will keep the Commandments of my God.
§. Sect. 4 Reasons persuading us to shun the society of wicked men, first, because it is a strong temptation unto evil.
Besides which testimonies and examples, we may add diverse effectual reasons, which may dissuade us from keeping company with wicked men. As first, because we shall be in great danger to grow in short time like unto them. For it is a strong temptation to draw us unto all evil, and it is just with God, to leave us when we willfully rush into it. The love which we bear to their persons, will lessen daily our mislike of their sins, making us to think them at first less heinous then they are, afterwards small and venial, then tolerable and excusable, till at last we come to justify and defend them, to approve and practice them. Besides, sin is of a contagious nature, and we most apt to receive infection; in which regard, it spreadeth as fast as the plague in a City, or the rot in a flock of Sheep. For not only are the examples of the wicked of such great force, that if we keep them company, they think it a strange thing, if we do not run with them into the same excess of riot; but they are also ready to set upon us with persuasions, and to use arguments of worldly advantage, to allure us to accompany them in their wickedness, as Solomon teacheth us. Being herein like to them who are sick of the plague, that care not how many are infected by them, that so the fewer may shun their company. And this David knew to be so strong a temptation, that resolving to keep God's Commandments, he first caused the workers of wickedness to depart from him, because so long as they consorted with him, he had little hope of making good his resolution. And finding not power in himself to resist it, because of the many allurements and baits of wickedness, he desireth by prayer God's assistance: Incline not mine heart to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties. Thus Elymas the Sorcerer being, it seemeth, in times past gracious with Sergius Paulus the Deputy, so maliciously withstood the Apostles, Paul and Barnabas, and so powerfully wrought with the Governor to turn him away from the faith; that the Apostle was fain vehemently to oppose him, and to disgrace him with the Deputy, by bringing upon that caytife by miracle, a fearful Judgment of God. And this danger of being tainted and corrupted with the sins of wicked men, by keeping them company, Solomon plainly implieth, where he persuadeth us to make no friendship with an angry man, and not to go with one that is furious, lest we learn his ways, and get a snare to our souls; for as he saith before; Thorns and snares are in the way of the froward: he that doth keep his soul, shall be far from them. And so likewise the Apostle, where persuading the Corinthians to excommunicate the incestuous person, lest they should be infected with his example, useth this as a reason, because sin is like unto leaven, a little whereof leaveneth the whole lump. The which we see verified in the example of Joseph, who notwithstanding that he was so virtuous and Religious, yet living in the Kings Court, learned to swear ordinarily by the life of Pharaoh. Yea, if their example be not strong enough to allure us to sin, yet other motives draw us into it, and especially fear of their scorns and reproaches, violence and persecution, if we go not with them hand in hand in their evil courses: As we see in the example of David, who being in the Court of Achish, one time basely counterfeiteth madness, and at another time dissembleth, and feigneth himself to be a friend to the Philistines, and an enemy to God's people; and in the Apostle Peter, who being amongst the High-priests servants, for fear of them denieth his Master. So that as one saith wittily, If we keep company with wicked men, though we be not burnt with their fire, yet we shall be smutcht with the smoke. Yea, not only do wicked men hurt us in these respects by this society and familiarity, if seeing their sins, we do not show our dislike, by our rebuke, and (if they will do no good) by leaving their company; but we also shall hurt them, and harden them in their sins, because it is no small heartening and encouraging of wicked men to go on in their evil courses, when as they are countenanced with the society of the godly, and are moved to think that they are, if not commendable, yet at least tolerable, or else men of such Piety would not be so inward and familiar with them. Whereas contrariwise by shunning their society, we shall give them occasion to enter into a consideration of their estate, and of their sinful courses, which make them loathsome both to God and all good men; and move them at least to an outward reformation, out of natural shame, to be thus shunned, according to that of the Apostle; If any man obey not our Word, have no company with him, that he may be ashamed.
§. Sect. 5 Other reasons to dissuade us from evil company.
And these reasons, though there were no more, are sufficient to withdraw all that intend to lead a godly life, from inward friendship with wicked persons. Unto which, if it were needful, many others might be added. As that such society may be unto us a strong presumption, that we are not truly righteous, and upright in heart, but that we still halt between God and the world. For if as Solomon saith, An unjust man is an abomination to the just, and he that is upright in the way, is an abomination to the wicked, how can we delight in one another's company? And if, as our Savior hath taught us, we were not of the world, but in their number whom he hath chosen out of it, then would the world hate us, and we it; and little comfort should we take in conversing familiarly one with another. Again, as society with the wicked is dangerous, for fear of being tainted with their sins, so also because it maketh us liable to their punishments: For as the Lord often spareth the wicked for the righteous sake, so also he punisheth with temporal judgments the godly for the wicked's sake, and pulleth them from them with violence (as Lot from the Sodomites) when as for earthly respects they are loath to leave their company. And therefore if we would not perish with Corah and his companions, we must leave the Tents of those wicked men, and come out of Babylon, if we be God's people, that we may not be partakers of her sins, and that we receive not of her plagues. Finally, the utter leaving of familiar society with the wicked, will be unto us a comfortable evidence of our eternal happiness; seeing the Spirit of God hath pronounced them blessed, that walk not in the Counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful; that is, who do not converse, nor communicate with them in any of their sinful courses.
§. Sect. 6 That we must consort our selves with the godly and virtuous.
The second point is, that as we are carefully to shun the company of the profane and wicked, as being notable pulbacks in the ways of godliness, so must we with no less care consort our selves with the godly and virtuous, as being a singular furtherance unto all Christian duties. For being naturally backward and averse unto all that is good, and after that we are regenerate, frail and feeble in all duties of a godly life, here, if anywhere, is God's Word verified, that it is not good for man to be alone, but that an helper is needful unto him, and that two are better then one, because they have a good reward of their labor; for if they fall, the one will lift up his fellow, &c. And therefore we must not, to shun the company of the wicked, run into the contrary extreme, and keep company with none, seeing God hath made us political creatures, who are preserved by mutual society; and fellow members of the same body whereof Christ is the head: and therefore we must not by withdrawing our selves, makea Schism and rent, but continue together in loving society, that we may be ready to perform mutually all good offices whereby we may edify and benefit one another: According to that of the Apostle; Let us consider one another, to provoke unto love and to good works: not forsaking the assembling of our selves together, as the manner of some is, but exhorting one another, &c. For the more we converse with the godly & religious, the greater increase shall we find in our Piety, Faith, Love, Zeal and all others graces, as coals laid together, do, if any of them be kindled, kindle one another, and so all together make a great fire, which if they be severed one from another, give but little heat, and in a short time will go quite out. And this we see in the example of David, who greatly rejoicing in the communion of Saints, and in the fellowship of the Faithful, excelled also in Piety and Holiness. So he professeth that all his delight was in God's Saints; that his eyes were to the Faithful of the Land, that they might dwell with him. That though he were a King, yet he made himself a companion of all them that feared God, and kept his precepts, and that he invited such to come unto him; and rejoiced greatly when they said, Let us go together into the House of the Lord. And it may be observed that then Christians flourished in greatest purity, and best thrived in all grace and godliness, when this community and fellowship was most frequent amongst them. For so it is said, that they continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people.
§. Sect. 7 That good company taketh away all tediousness in good exercises.
More especially, this society with the godly and religious, doth much further us in all duties of a godly life, because it taketh away the tediousness of our journey, when we have good company to travail with us: Seeing they draw us on by their good discourses, and put out of our minds the tediousness of the way; they comfort and encourage us, when we begin to be weary; they are ready to help us, if any evil betide us; to secure us by their assistance from fear of our spiritual enemies, who are ready to rob us of the treasures of God's graces; and when we are slothful, they much better our speed, because we would not be cast behind. Again, the fellowship of the godly doth much further us by their good example, seeing their zeal and diligence convinceth our luke-warmenesse and negligence, and their good works of piety and righteousness are good patterns and presidents for us to imitate. For though the Law of God be the most perfect rule, and the example of our Savior Christ the most exact squire, according to which all our actions and whole conversation are to be framed; yet these being of such incomparable excellency, and so far above our low growth in grace and short reach, would altogether discourage us in the sense of our imperfections, if we did not also observe men subject to the like infirmities, walking before us in the ways of godliness, and inviting us to follow them, who though they go not so swiftly as they should, yet have much outstripped us in the Christian race. Furthermore, this society and communion with the faithful, is a notable means to make us familiar with God, and to enjoy the fellowship of his holy Spirit, which is the chief bond that uniteth us together in this holy communion. For where two or three are gathered together in Christ's name and God's fear, to perform Christian exercises, and to further one another in the ways of salvation, there he also is in the midst of them, taking notice of their actions, and making himself better known unto them, his face and favor, his bounty and goodness, whereby they are encouraged with more cheerfulness to do him service.
§. Sect. 8 That good company preserveth us from falling into many sins, and inciteth us to many duties.
Finally, it is a notable help unto a godly life, because it is a powerful means to restrain and pull us back, when as we are ready to fall into any sin. In which regard that wise heathen man persuadeth his friend, to suppose some grave man to be present when he was alone, because men would not easily offend, if there were always some by to be witnesses of their faults. And one of the Ancients useth it as a reason to dissuade from a solitary life; because thereby we become more prone to sin; seeing that evil, which none seeth, none rebuketh; and where there is none to reprehend, both the tempter assaulteth more securely, and the offense is committed more licentiously. If thou doest any good things in good company, no man prohibiteth. But if thou wilt do evil, thou art not suffered; for presently thou art by many observed, reproved, and amended; whereas contrariwise, if they behold any good, they all admire it, honor and imitate it. In which respect also, good company doth no more forcibly restrain us from evil, then incite and provoke us unto that which is good. For as iron sharpeneth iron, so a man sharpeneth the countenance of his friend; that is, one friend by the presence of another, is whetted on and provoked to do such good duties as deserve his approbation. In which respect the Apostle exhorteth Christians to observe one another, that they may whet and sharpen each other to love and good works. For if even hypocrites, and men of ingenuous natures, though they care not for good exercises, are ready to join with their friends in them, to get their allowance and love: Then how much more will it quicken those that are truly religious, unto every good work and Christian duty, which they like and love, when with the approbation of their friends, they have the allowance of God and their own consciences? And if Saul himself prophesied by keeping company with the Prophets, being as it were rapit and ravished for the time with a divine fury: how much more shall those that are truly religious, be much inflamed with zeal and devotion in all holy exercises, when being in good company, they are rapit up and ravished with the divine breath of the holy Spirit, which bloweth amongst them?
§. Sect. 9 That by good company we are fitted to perform Christian duties one towards another.
Lastly, good company is a singular help unto a godly life, as it fitteth and enableth us to use all Christian duties one towards another, whereby we do mutually further one another in all holy and religious actions, tending to edification, to the enriching of us with all saving graces, and the strengthening of us unto all good works. The first whereof is mutual observation, and watching over one another, that we may take all occasions of doing good, both by restraining those from sin that are ready to fall into it, and by inciting and provoking one another unto all virtuous actions. Unto which the Apostle exhorteth; Let us (saith he) consider one another, to provoke unto love and to good works. For the Law of charity requiring, that we should love our neighbors as our selves, bindeth us to seek their good as well as our own, and to this end to watch over them, that we may take all good opportunities, whereby we may further them in the ways of godliness. And therefore let us not think that we have discharged our duty, when as we have used the means of our conversion and salvation, and that we have nothing to do with other men; seeing our Savior requireth, that when we are converted, we strengthen our brethren. And the Apostle giveth us in charge, that we should not only look on our own things, but that every man should also look on the things of others. And not to take care of our brethren as well as our selves, is plainly to discover that we are of Cain's spirit, who refused to be his brothers keeper, and no true members of Christ's body, whose property is, not to respect their own good alone, but as it is conjoined with the good of the whole body, and of all the rest of their fellow members. The second Christian duty, is instruction, whereby with all readiness, we inform the ignorant in all the ways of godliness, enlighten them in the knowledge of God and his truth, and open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance amongst them which are sanctified by faith in Christ. Whereby also we reclaim the erroneous which wander out of the way of truth, which is a special duty required by the Apostle: Brethren, if any of you do err from the truth, and one convert him: let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Which duties if we perform, we shall be richly rewarded in God's Kingdom, where they that turn many to righteousness, shall shine in the light of glory, like the Stars in the firmament, as they shined here in the light of truth. The third duty is admonition, whereby we put our brethren in mind of their duty, when they seem to forget and neglect it by falling into sin, and lying in it without repentance, or omitting the duties of God's service, either those which are general and belong to all Christians, or those which specially belong to them in their several places and callings, of which I have spoken before at large. The fourth duty is reprehension, whereby we rebuke those that wittingly fall into sin, and willfully continue in it without amendment. The which the Apostle requireth, where he chargeth us to have no fellowship with the unfruitful works of darkness, but to reprove them rather, implying, that if we see sin in our brother, and do not rebuke him for it, having a calling thereunto, we have communion and fellowship with him, and are accessory to his sins. The right course of performing which duty, our Savior plainly setteth down: If thy brother shall trespass against thee, go and tell his fault between thee and him alone: and if he shall hear thee, thou hast gained thy brother, &c. Which duty if we neglect, we hate our brother in truth, whatsoever show we make to the contrary, and do nothing hereby but discover our self-love, which maketh us loath to trouble our selves in so unpleasant a business, and suffer others rather to perish in their sins, then we will venter the alienation of their hearts from us by giving them any distaste. And this reason the Lord useth to press this duty; Thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. The fifth duty is exhortation, whereby we incite and provoke others unto all duties of godliness, pricking forward those which are dull and sluggish, dehorting and dissuading from vice and sin, those that are in danger to fall into it; and encouraging those who run well in the Christian race, that they may continue faithful, and hold out unto the end. And unto this the Apostle persuadeth us; Exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin. The sixth duty is consolation, whereby we strengthen the weak hands and feeble knees, and refresh with seasonable comforts, those which are ready to faint under the weight of their afflictions. And this the Apostle requireth of all Christians: Comfort (saith he) yourselves together, and edify one another, even as you do; and again, Comfort the feeble-minded, support the weak, be patient towards all men. Rejoice with them that rejoice, and weep with them that weep; be of the same mind one towards another; for it is an ease to those that are in misery, to have companions of their grief, and the heaviest weight is made more tolerable, when as it is borne by many shoulders. The seventh duty is counsel, whereby we aduize those, who do not know of themselves what to do in the best course, which is an excellent office to be performed by those whom God hath endued with wisdom and sound judgment, towards them who are weak and defective in these gifts. Yea in truth, it is very profitable, when it is given by those which are of equal parts; yea oftentimes by those who are much inferior unto us, as we see in Abigail's counsel to David; because lookers on being free from all prejudice and passion, can see more clearly then those who are interested in the business, though at other times more quick-sighted; pride, self-love, and unruly affections, corrupting and blinding their judgment, and misleading them out of the right way. The last duty tending to further one another in godliness, is good example, by which, shining before them in the light of an holy conversation, we do not only show them the ways of righteousness, but also (as it were) by the hand lead them in it. And unto this our Savior exhorteth; Let your light so shine before men, that seeing your good works, they may glorify your Father which is in heaven. And the Apostle Peter, Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation. And so much concerning the ordinary helps and means whereby we may be enabled and furthered in all the duties of a godly life.
CAP. XXXIII.
Of extraordinary means of a godly life, and first, of feasting, and solemn thanksgiving.
§. Sect. 1 Of solemn thanksgiving what it is, and when to be performed.
HAuing entreated of the ordinary means of a godly life; it now followeth that we say something of the extraordinary, which are such as are to be used upon extraordinary occasions, when God offereth them unto us. And these are specially two; the first is, holy feasting, wherein we return unto God thanks and praise, for his special blessings and benefits; the other, an holy fast, wherein we do, after an extraordinary manner, humble our selves before him, in the sight and sense of our sins, or some afflictions which they have deservedly brought upon us. Concerning the former, I shall not need to say much, seeing I have already spoken of it, and am here only to show, what extraordinary thanks and praise we are to return unto God, when as we are stirred up thereunto by some extraordinary and special benefit. The which is the same thanksgiving spoken of before, performed in a solemn & special manner, for some great & extraordinary favor of God, shining clearly in some more then usual benefit received (as it were) from his own hand, when in respect of secondary causes, we could not so much as hope for it, and in regard of our sins and unworthiness, we had good cause to expect the contrary. As when God hath magnified his wisdom, power and goodness unto us in some wonderful deliverance from some dreadful and desperate danger, threatening imminent destruction; or out of some grievous calamity, into which we are already plunged, when as we could not reasonably expect help and safety from our own means, or the assistance of any creature, but from God alone, to whom nothing is impossible; or in bestowing upon us some positive benefit of great use and worth, when upon the former considerations we could conceive small hope, that ever we should have enjoyed it. Of the former we have diverse examples in the Scriptures. As in that solemn thanksgiving rendered unto God by the people of Israel, for their freedom out of the Egyptian bondage, and for drowning their enemies in the red Sea, for which Moses, Miriam, with the rest of the people, men and women, rejoice before God, and sing unto him songs of deliverance. The which they yearly renewed in a most solemn manner, in the celebration of the Feast of the Passover, wherein they literally magnified God's mercy for that temporary deliverance, and typically for their spiritual Redemption from sin, Satan, and all other enemies of their salvation, by the true Paschal Lamb, the Messias, who was to be slain and offered to God his Father, as a propitiatory sacrifice, and all-sufficient price of Redemption for their sins, and all others who should believe in him. And such a solemn thanksgiving was made by Deborah and the people, for their victory over Sisera, and their freedom from the tyranny of Jabin King of Canaan, who had long oppressed them. By David, when as God had delivered him out of the hands of all his enemies, and especially out of the hand of Saul; and by Hester, Mordecai, and the Jews of the Captivity, from that fearful conspiracy of Haman, who had plotted the destruction of the whole Nation. And such a feast of thanksgiving we worthily celebrate upon the fifth of November, for that marvelous and almost miraculous deliverance of our King and State, from that horrible and unmatchable Powder-treason, by giving wisdom to our gracious Sovereign, to interpret their dark riddle, as he did sometime to Daniel, for the expounding of Nebuchadnezzar's dream, when the wisdom of the wisest in the Land could not unfold it. Of the other we have an example in Abraham, who made a solemn feast, that he might render unto God, praise and thanksgiving, for giving unto him, contrary to all hope, a son in his old age, of whom should come that promised seed, in which, both himself, and all the Nations of the earth should be blessed.
§. Sect. 2 When this solemn thanksgiving is most seasonable; how it differeth from that which is ordinary, and the kinds of it.
Which examples we ought to imitate, consecrating unto God some day for solemn thanksgiving, whensoever we receive from him any great and extraordinary benefits, either privative, consisting in deliverance from some imminent or present evil; or positive, when as he vouchsafeth unto us some great and unexpected blessing. But above all other times we must perform this duty, when we celebrate the Sacrament of the Lord's Supper, in remembrance of that inestimable benefit, the great work of our Redemption, wrought by the death and Passion of Jesus Christ, whereby we are delivered out of the hands of all our spiritual enemies. The which is called the Eucharist, or a Sacrament of thanksgiving, because therein we do, in a solemn manner, render unto God thanks and praise, for Christ and all his benefits, the pardon of our sins, and that great Charter of our peace, sealed first by his blood, and now by this Sacrament instituted to put us in remembrance of it, and as it were afresh to renew his Covenant, and to put our Pardon into our own hands. Now this extraordinary thanksgiving to be used upon such special occasions, differeth from that which is ordinary, not in the matter, which is one and the same, but in the manner and measure, which according to the occasion, ought to be extraordinary in quantity and degree. For our hearts must be more then usually inflamed with the apprehension of God's love and goodness, and inward joy in the special fruition of his singular blessings, which must affect them with extraordinary zeal to glorify and praise him, and to express our thankfulness by renewing our covenant with God, binding our selves by firm resolution, that in sense of his present favors, we will be more devout and zealous in all duties of his service for the time to come, then ever we have been in time past. And by continuing our thanksgiving in a solemn manner, for a longer time then ordinary, setting it apart as a Sabbath of rest from all our worldly labors, that it may be wholly spent in God's praises, and in testifying our love and inward joy and rejoicing in him, by outward feasting, and more liberal use of meats and drinks, and all other comforts of this life; and in showing our love and bounty in obedience to God, by entertaining at our table, and by sending gifts and rewards unto our poor neighbors, that they also may rejoice with us. And this solemn feasting and thanksgiving is, according to the occasion of it, public or private. Public, for some public benefit which concerneth the welfare of the Church or Common-wealth, which is to be appointed only by the public authority of Christian Magistrates; and is to be celebrated in a most solemn and public manner, all sorts and conditions of men assembling together in the Church, to magnify and praise God's holy name, and to crave the continuance of his love and favor. The which prayers and praises are profitably conjoined with the preaching of the Word, for the stirring up of the whole Assembly to extraordinary thankfulness, when as thereby the greatness of the blessings received, and the inestimable mercy of God is set forth unto them. Private, for some special benefits bestowed, either on a particular person, or a whole family, which is to be solemnized by singing of Psalms, prayer and thanksgiving, reading of some portions of holy Scriptures, fit for the present occasion; holy conferences, whereby we are to magnify God's mercies, and to recount and tell what great things he hath done for us; and also expressing our inward joy, by a more free and liberal use of God's creatures, whereof we must also cause our poor neighbors to have some taste. The which kind of feasting and solemn thanksgiving is a notable help unto true godliness, as it worketh our hearts to a more lively sense & feeling of God's love, stirreth us up to more zealous performance of all religious duties unto him, who hath been so gracious and good unto us; and as it giveth us occasion to renew our covenant with God, and to confirm our resolution, that we will be more diligent and zealous in doing all things which may please and glorify him.
CAP. XXXIIII.
Of the second extraordinary means, which is, solemn fasting.
§. Sect. 1 What a true fast is, and how it differeth from all other fasts.
THe other extraordinary means of a godly life, is, an holy fast, of which it is my purpose to speak briefly, though the use and benefit of this duty is so great, that it well deserveth a more full discourse; because it is already so excellently and exactly handled in diverse Treatises purposely written of this argument, and especially in one, which is called, The holy exercise of a true fast: and in another, entitled, The Christian exercise of fasting, written many years since, by the right Reverend Father and my most dear brother, that nothing material can be added unto it. And therefore I will content myself to set down, after mine own manner, some of those points briefly, which are most essential and necessary unto this exercise, (for how should I in a Chapter, express all fully, which would require a whole Treatise?) referring the Christian Reader unto those learned Treatises, if he desire more thorough satisfaction, and particular direction in any of them. And first, that we may begin with the description of this duty: A fast, as we here understand it, is a voluntary, religious and solemn action, undertaken upon some extraordinary occasion, wherein we seriously humble our selves before God, in the sight and sense of our sins, and the Judgments of God due unto them; testifying our repentance for them, and our unworthiness of his least mercies, by resting from all bodily labor in the day of our fast, and wholly abstaining from our food, and all other comforts and delights of this life, so far forth as it will stand with necessity of nature, charity, and comeliness; and much more by forsaking all our sins, and doing the works of piety and charity; that by this renewing of our humiliation and repentance, we may increase the fervency of our prayers, and strengthen our faith in this assurance, that they shall be graciously heard and granted unto us. In which description this religious fast, being principally intended as an exercise of repentance, by which it is increased, and as a help to our prayers that they may be more fervent, is sufficiently distinguished from all other kinds of fasts. As first, from the fast of necessity, for want of sustenance, or appetite to it; seeing this is voluntary and at our free choice. Secondly, from that ordinary abstinence whereby we temperately, soberly and sparingly feed upon God's creatures, for the satisfying of nature, and not the pleasing of our carnal lusts and appetite (which is most commendable, as being of common and daily use, and the other only to be used upon extraordinary occasions) seeing in this fast we restrain our selves but in respect of some part of our food: whereas that whereof we entreat, is a total abstinence for the time, both from all food, and the most of our worldly comforts. Thirdly, from a physical fast, which is prescribed and used for the cleansing of the stomach and body from ill humors, and the preserving or recovering of our health; and from a politique fast appointed by the Magistrate for civil ends, and the good of the Common-wealth; 〈1 page duplicate〉 〈1 page duplicate〉 seeing this is a religious fast, which aimeth only at such ends as are spiritual, and tend to the health and welfare of our souls. Lastly, from a moral fast, which is undertaken by those which are single and unmarried, for the preserving of their chastity, and keeping their bodies from being defiled with filthy lusts; seeing this is no solemn or extraordinary action, but to be commonly put in practice, so oft as we find it necessary; and seeing also it aimeth at a far other end then this, of which I here speak, namely, the preserving of chastity: Whereas the end of the religious fast is, by humiliation and prayer to obtain some special suites at God's hands.
§. Sect. 2 That the duty of f ••• ing is not ceremonial, but • e •• i • ed Gospel, as well as the Law.
Again, whereas I call it a religious act, I imply hereby that God is the Author of it, and requireth it at our hands, seeing he hath restrained us in all duties appertaining unto his service, that we worship him according to his revealed will, and not according to our own inventions. Neither are we to esteem it as a part of the ceremonial Law, which is abrogated by Christ; for howsoever there were many rites about it of this nature, which now are some of them abolished, and some out of use; as renting of their garments, wearing of sackcloth, sitting in ashes, and covering their heads therewith, and such like; yet in respect of the main substance, which is the humbling of the soul before God by all good means, that we may testify our repentance, and be made more fervent in our prayers, as it was required of them more especially then the outward rites and ceremonies in the time of the Law, so is it no less commended unto us under the Gospel, to be religiously observed upon all extraordinary occasions. For our Savior Christ purposely teacheth us the right manner how i • ought to be done; commendeth the efficacy of it being joined with prayer; and showeth that howsoever his Disciples used it not whilst he was with them, because it was unseasonable for the children of the Bride chamber to fast, the Bridegroom being with them, yet they should perform it when he was taken from them. And thus it was accordingly practiced by the servants of God, not on certain days & set times, but upon great and extraordinary occasions, not only in the time of the Law, as by Jehoshaphat and his people, by Daniel, Ezra, and the children of the captivity; by Queen Hester, her maids, Mordecai, and all the whole people of the Jews; but in the New Testament also, by the Disciples of John the Baptist, and by the Church, when they set apart Paul and Barnabas. By Hannah the Prophetess, and Cornelius, who it seemeth frequently used this exercise (and not only upon extraordinary occasions) that by the help thereof their prayers might be more servant and effectual to prevail with God, though it may be not in that solemn manner, and with that deep humiliation, as is joined with this whereof we speak. For this is to be performed, not ordinarily and so oft as we pray, but upon extraordinary occasions, as the Apostle implieth, where he enjoineth married persons not to defraud one another, unless by consent for a time, that they might give themselves to fasting and prayer, seeing he must needs be understood of extraordinary fasting & prayer upon unusual and weighty occasions, because ordinary prayer is to be used by them every day together, without any necessity of such separation. So our Savior telling us that the time of fasting is a time of mourning, implieth that it is unseasonable, but when we are occasioned to mourn upon some special and weighty cause: for otherwise ordinarily Christians are to rejoice in the Lord, as the Psalmist and the Apostle exhort; and not to mourn after this extraordinary manner, till God calleth them unto it. Finally, it is evident that this fasting ought not to be ordinary, seeing it is a Sabbath of humiliation, wherein we are bound to rest from all our ordinary labors and duties of our callings, in which we are ordinarily to spend our time.
§. Sect. 3 The causes of a true fast, and when it is most seasonable.
The cause which should move us to perform this duty of fasting, is, that we may by more fervent and effectual prayer obtain at God's hands some great and extraordinary benefit; either privative or positive. Priuatiue, as freedom, and deliverance from some dangerous evil, either of sin or punishment. In respect of the former; when we, or our Country in which we live, are guilty of some grievous sin, and other means ordinarily used have not been effectual to pull us out of it; or when some strong corruption doth yet lie unmortified in us, and prevaileth against us, notwithstanding our many purposes and promises to subdue and root it out, then is this exercise seasonable, that humbling our selves in an extraordinary manner, we may with all fervency desire the assistance of God's holy Spirit, for the healing of our selves and the Land, by turning us unto God, and for pulling us out of these prevailing and reigning sins, through serious and sound repentance; for the subduing of our corruptions, that they may no more lead us captive unto sin, and bringing of them in subjection to the spiritual part. And thus Paul, in the sight and sense of his sins, especially that heinous wickedness, in persecuting the Saints of God, in his first conversion, is said to have fasted three days. And Ezra with the people, humbled themselves by fasting before the Lord, because they had grievously sinned by taking strange wines; the which reigned and swayed so powerfully amongst them, that the authority of the Magistrates and preaching of the Prophets, was not for a good while sufficient to pull them out of it. The evil of punishment is also a sufficient motive to make us humble our selves before God by fasting and prayer, and that either when some heavy judgment is threatened and imminent, that we may avert it, or already imposed, that we may be delivered out of it; whether it be private, and concern our own person and family; or public, respecting either the Church or Common-wealth. Concerning the first, when the heavy Judgments of God are but threatened, and ready to light upon us, then the Lord especially calleth us to fasting and mourning, that unfeignedly repenting of our sins which are the causes, the judgment which is the effect, may cease and be averted. And then this exercise is most seasonable and profitable, because the sentence is more easily stayed then revoked, and the malefactor with less suite acquitted or pardoned, then the execution put off after he once hath his doom; besides, that it is a greater benefit, and much more safe and sweet, to be kept from the fire, then to be pulled out, like fire-brands that are half burned; and much more pleasing unto God, seeing he attaineth unto the end of his threatenings, which is not to punish: for he delighteth not in the smart of his children whom he correcteth, but that by mature and seasonable repentance we may escape, and so his mercy may be magnified in the forgiveness of our sins. An example whereof we have in Jehoshaphat, who by humbling himself by fasting and prayer, escaped the invasion of his many and mighty enemies; and in the Ninevites, who at Jonah preaching, repenting of their sins, were spared and preserved from that imminent destruction which was threatened against them. Neither are God's threatenings absolute, but to be understood with the condition of repentance, namely, that the punishment denounced shall be inflicted, if we go on in our sins; but averted, if we humble our selves before God, and so leave and forsake our sins. But if we have neglected this duty, till the Judgment have already seized upon us, then our best course is to do it rather late then never, and to labor by our sound humiliation to have our sins first pardoned, and then to have the punishment removed which we have had no care to prevent. Whether it be a private judgment inflicted on our selves, as sickness, poverty, losses, disgraces, and such like; or public, lying upon the Church and Common-wealth, wherein we have our part and share, either in our own persons, or by sympathy and compassion, as being fellow-members of the same body, as the sword, captivity, pestilence, famine, and the rest. So likewise this exercise is profitable, when we address our selves unto God as humble suitors, for the obtaining of some special and important benefit, which is no less necessary for the good estate of our selves or others, then hard and unlikely to be obtained or achieved by any means of our own deuizing. And thus it is fit that we should humble our selves before God by fasting and prayer, when we undertake any weighty business, either for our selves, or the good of the Church and Common-wealth; upon which occasion, Ezra, Nehemiah, and Hester fasted, and the Church, when they sent forth Barnabas and Paul about that great work, the conversion of the Gentiles. But especially we have just cause of thus humbling our selves, when we find some great defect in any of God's saving graces, and would labor earnestly with God by Prayer, that it may be supplied, when we find our selves exceeding weak in faith, and desire to have it increased and strengthened; when we feel our hearts hardened through the deceitfulness of sin, so as we cannot repent, and would have them suppled and softened, that they may resolve and melt in unfeigned sorrow for our sins; when we find our affiance in God so feeble, that it is ready to faint and fail in every small trial: or when we perceive want of gifts and abilities in our selves, for the well performing of the duties of Christianity, or of our callings, and would be suitors to him who is the Fountain and Author of every good and perfect gift, that he will enable us, at least, with competency and sufficiency of such gifts, as are necessary for the discharge of our duty, with comfort to our selves, and profit to others; but especially so as God's glory may receive no damage or detriment.
§. Sect. 4 The ends of a true fast.
And these are the causes which may move us to fasting. The ends at which we must chiefly aim in this action, are of two sorts. The first and principal is the glory of God, which we then most magnify, when we vilify and abase our selves, acknowledging our great unworthiness of his least mercies, and extolling his grace & goodness, in that he doth not inflict upon us those fearful Judgments which our sins have deserved. In which respect it is quite contrary to the nature of a true Fast, if we propound this as the main end of it, that we may satisfy God's Justice, and merit by it at God's hand the pardon of any of our sins, or the joys in heaven in any part or degree. For such a Fast is fit for none but Pharisees and proud Iusticiaries, who would rob God of the glory of his free grace and mercy, and our Savior Christ of the all-sufficiency of his merits and satisfaction, that they may in some part arrogate it unto themselves, by having some share in the praise of their justification and salvation. And they who thus fast, the Lord may justly charge them, as he did the hypocritical Jews, that they fast to themselves, and not unto him, for their own glory, and not for his. But so far should we be from thinking that by our fasting, we merit justification and salvation, that we should not by the deed done, suppose that anything is added to our Justice or Sanctity, seeing Fasting it self is no essential part of God's service or religious duty, but only a help and means to enable and fit us for them; neither is abstinence in it own nature more acceptable unto God then eating and drinking. To which purpose an ancient Writer speaketh excellently: Take heed (saith he) when thou beginnest to fast and abstain, thou do not now think thyself holy: For this virtue is but an help, and not the perfection of Holiness. And thou art the rather to take heed, lest this (when thou contemnest things lawful) do make thee secure in doing things unlawful. Whatsoever is offered unto God over and above justice, ought not to hinder justice, but to help it. And what doth it profit to make the body thin and lean with fasting, if thy mind swelleth with pride? The subordinate ends which respect our selves, are diverse. First, that hereby we may subdue & mortify our flesh and carnal corruption, that they may not be any hindrance unto us in spiritual duties, as they are most prone to be when as they are pampred with worldly delights, growing thereby more sensual, forgetful of God, averse unto all good duties, and secure in all sinful courses. Secondly, that hereby we may testify our humiliation and repentance, our sorrow for our sins, and how much we are displeased with our selves, because by them we have displeased God; and our unworthiness of God's least mercies, and of the use of his creatures, which we have so often abused to his dishonor and our own hurt. Thirdly, that we may hereby stir up our devotion, and increase our fervency in our prayers, that they may be more effectual and powerful to prevail with God, for the obtaining of those blessings, for which we are humble suitors unto him. Lastly, that thus humbling our selves under God's mighty hand, and adiudging our selves to deserved punishments, we may escape his fearful Judgments; for if we judge our selves, we shall not be judged of the Lord.
CAP. XXXV.
Of the parts of a true Fast, or the things wherein it consisteth.
§. Sect. 1 That the outward fast consisteth in total abstinence.
THe next point to be considered, is the parts of this Fast, or the things wherein it chiefly consisteth. For either this Fast is outward and bodily, or inward and Spiritual. The former being a help to the latter, and the latter, the end of the former. The bodily Fast, is our abstinence for the time that it continueth from the most of the commodities and comforts of this life, so far forth as will stand with charity and comeliness, and a cessation from all our ordinary affairs & labors, because it is to be kept as a Sabbath of humiliation unto the Lord. The commodities of this life are many, the chief whereof are meats and drinks, from which we must totally abstain in all kinds whilst the Fast continueth, so far forth as will stand with the health of our bodies, and the advancing of those ends which we principally intend in this exercise. If our health will bear it, we must not content our selves with the sober use of the creatures as at other times, but wholly abstain from them, according to the example of the faithful in all ages; seeing in this exercise one main thing, at which we aim, is to humble our selves before God, acknowledging, that we are utterly unworthy of the least of his benefits for the preserving of our lives. But if in respect of our weakness, such total abstinence will hazard our health, we may eat or drink so much as the necessity of our state requireth, seeing the Lord desireth mercy rather then sacrifice, and enjoineth this bodily abstinence, that it may help and further us, and not disable us for the spiritual duties of his service, as it must needs, if our spirits be exhausted, and our bodies weakened, so that there remaineth no virtue nor vigor in them, to perform them in any cheerful and devout manner. And this liberty the Ancients have given, who otherwise were the strictest exactors of this exercise. Ouer-much weakness of the body (saith one) doth weaken the powers of the soul, and maketh the Fast of the mind barren, so that it is able to do no good thing by reason of this imbecility. The body (saith another) is to be handled somewhat austerely, that it may not rebel and wax insolent, but so, as it may be fit for employment, because it is given that it may serve the soul. It must be restrained, not wasted; burdened, not tired; humbled, that it may not insult; and serve, that it may not rule. But more plainly and directly another speaketh to this purpose. If thou canst not (beloved) through bodily infirmity hold out the whole days Fast, no man that is wise will blame thee for this. For we have a gentle and merciful Lord, who exacteth nothing of us above our strength. Neither doth he simply require Fasting and abstinence, nor that we should remain so long fasting, but that withdrawing our selves from worldly and carnal works, we should spend our time in spiritual exercises. And yet we must take heed that we do not abuse this liberty unto licentiousness, seeing it is never good, but when it is necessary; and much better it is, if our strength will bear it, that we wholly abstain from all food for the day of our Fast, for diverse reasons. For first, God requireth in our Fast, that we afflict our selves, the body by abstinence, the mind by sorrow and humiliation. Secondly, hereby we come to a more thorough sense and feeling of our unworthiness of God's benefits. Thirdly, we become more devout & fervent in prayer, & the body being less dull & heavy, is made a more fit instrument unto the soul for spiritual exercises. Fourthly, our bodily hunger, through emptiness of food, may make us more sensibly to conceive of the souls emptiness of saving graces, that we may hunger and thirst after them, and use all good means whereby we may be filled and satisfied.
§. Sect. 2 That we must in our Fast abstain for the most part from all worldly comforts.
And as we must thus totally abstain from meats and drinks, so must we in the greatest part, from all other bodily and worldly comforts and delights, and much more moderate our selves in the use of them, so far forth as will stand with necessity and comeliness, then at other times. Thus we must abridge our selves from some part of our ordinary sleep, that by this bodily waking, we may be more ready to keep the spiritual watch, & have more time to spend in religious and spiritual duties; as also that we may hereby testify our humiliation, acknowledging our selves unworthy, as of other blessings, so of our ordinary rest and sleep. To which purpose the Faithful under the Law did lie upon the ground, and in sack-cloth and hard beds, that lying thus vneasily, they might take the less rest. Wherein our care must be, that we so perform this bodily exercise, as that it do not the next day disable us for God's spiritual service, as hearing the Word and prayer, which are the ends of it, by making us drowsy and sleepy through over-much watching. Secondly, we must moderate our selves in the use of our apparel, putting on our worst attire, which may be most fit to signify and also further our humiliation. And in any case for that time to forbear such show of bravery in our garments, either in respect of the costliness of the stuff or fashion, as may in the eyes of others be an ensign of our pride, and in our own hearts the fuel of it. And much less are we at such times to use light and vain fashions, frizling of the hair, and painting of the face, which if they be at all times unlawful and utterly mis-beseeming Christians, whose best ornaments are humility and modesty, then surely are they in the day of our humiliation odious and abominable. Thirdly, we must abstain this day from all carnal and worldly delights, and pleasing the senses, which would lessen our sorrow for our sins, hinder our humiliation, and abstract our minds from spiritual duties. And as we must not delight the taste with meats and drinks, so neither the eyes with delightful sights, nor the cares with pleasant music, and witty and merry discourses, nor the smell with sweet odors; especially the use of the marriage bed is to be forborne, even of the bride and bridegroom, and much more of others; and recreations in all kinds, which are at other times lawful and necessary for the refreshing and cheering of the heart and mind. Lastly, we must in the day of our fast abstain from all worldly businesses and works of our callings, seeing it is to be observed as a Sabbath and day of rest in the strictest kind; for the Lord enjoineth us, that in this Sabbath of humiliation, we do not our own pleasures, walk in our own ways, nor speak our own words. The which rest is necessary on this Day, that we may consecrate it wholly unto the Lord, by spending it in the duties of his service without distraction; and also that we may hereby be put in mind of our rest from sin; for if the works of our callings which are lawful in themselves, may not on this Day be lawfully done; then how odious must we needs think will it be unto God, if doing the works of darkness, we serve the world, the devil and our own flesh? Now the time of this bodily exercise which it is to continue, may be diverse, in respect of the diverse occasions which require greater or lesser humiliation, and the diverse states of men's bodies, as they are able to hold out in this exercise without impairing of their health. The ordinary time of a fast is the space of four and twenty hours, or of a natural day, from supper time on one day, to supper time on another, or from dinner to dinner; though this be less fit and more rarely used, because it should be a whole day, that is consecrated unto God as a Sabbath of humiliation, and not part of two days. So the Lord enjoining it, saith; It shall be unto you a Sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even, from even to even shall you celebrate your Sabbath. The which was accordingly observed by the faithful from time to time. But when the occasion hath been extraordinarily great, and the causes of humiliation of greatest weight and importance, the faithful have prolonged the time of their fast, to testify their sorrow for their sin so much the more, and that with greater fervency they might implore God's mercy for the deliverance of them from some imminent danger of fearful destruction. In which case, Hester & the Jews continued their fast three days together, Daniel one and twenty days, Paul three days, to the end that having a longer time for this exercise, their humiliation might be the greater, and their hearts more thoroughly touched with a thorough sense of their sins, and with a lively feeling of their distressed estates, then they could have been in a shorter time.
§. Sect. 3 Of the inward and spiritual exercises in our fast.
The second part of the Christian fast, is the inward and spiritual exercise, which is the end of the outward, and without which it is of no value: for as the Apostle telleth us, Bodily exercise profiteth little, but godliness is profitable unto all things; and The Kingdom of God consisteth not in meats and drinks, but righteousness, and peace, and joy in the holy Ghost. In which regard the Lord hath always rejected the outward fast as hypocritical and superstitious, if the inward fast were not joined with it. Thus he chargeth the Jews, that they fasted to themselves and not to him, when they rested in the external abstinence and bodily humiliation; and telleth them, that if they would keep a fast which should be acceptable unto him, they must execute judgment, and show mercy and compassion every man to his brother, and not oppress the fatherless, stranger and poor, nor so much as imagine evil against their brother in their heart. So elsewhere he rejecteth the fast of the Jews, because therein they only afflicted their souls with bodily abstinence, and did hang down their heads like a bulrush for a day, and did spread sackcloth and ashes under them, but did not join with it the Spiritual fast, in abstaining from carnal pleasures and covetous exactions, losing the bonds of wickedness, and undoing the heavy burdens, ceasing from oppression, and doing the works of mercy. To which purpose one demandeth; What doth it profit thee that thou afflictest thy body, when as thine heart is never the better? To fast and watch, and not to amend thy manners, is all one, as if a man should take pains to weed and husband the ground about the vineyard, but let the vineyard it self grow like a desert, full of thorns and thistles.