THE POWER OF godliness, BOTH Doctrinally, and Practically handled. Wherein The Nature, Comprehensiveness, Parts, and Properties Of a Godly Life Are discovered by Scripture-evidence, and Authority: The special helps, and Furtherances thereof declared, the Lets, and Discouragements removed, and many necessary Practical Cases of Conscience resolved. Whereunto are annexed distinct Treatises 1. Of the Affections. 2. Of the Spiritual combat. 3. Of the Government of the Tongue. 4. And of Prayer. Together with 5. An Exposition upon the Lords Prayer, By that Faithful Servant of Christ Mr JOHN BALL late Minister of the Gospel at Whitmore in Stafford-shire. Published by Simeon ash, Preacher of the Gospel at Austins London. Exercise thyself unto Godliness. For bodily exercise profiteth little, but godliness is profitable unto all things having the promise of the life, that now is, and of that which is to come, 1 Tim. 4.7, 8. For the Grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ, Tit. 2.11, 12, 13 London Printed, by Abraham Miller, for George Sawbridge at the Bible on Ludgate-hill, 1657. TO THE Right Honourable EDWARD Earl of MANCHESTER, viscount Mandevile, Baron of Kimbolton. MY LORD, I Have presumed on this Dedication, upon a three-fold Account. 1. In reference to the Reverend Author. 2. From reflections upon myself. 3. And especially with respect unto the subject Matter of the Treatise. 1. The Author, when obscure and scarcely known by Persons of Honour,( being necessitated to ly hide in a corner, by reason of prelatical Persecution) was owned, approved, and honoured by Your Lordship, for his high Parts, and eminent Piety, being a Learned, well-studied, self-denying Orthodox Divine, zealous of Gods Truth, then maligned, studious of the Churches Peace then disturbed, and very able to appear an Advocate for both, by strenuous Disputation. In this regard, my Lord, I am confident you will not be offended, finding Your Name prefixed before the Work of this worthy man. 2. As for my worthless self, I have for many years been looked upon, not only as related unto Your Lordship in public service ( when You sincerely improved and adventured Your Person, Your Interest, Your All, for Religion and Englands Liberties) but also obliged by manifold Testimonies of respect, both then, and since received: And upon the remembrance hereof, I judge it my duty, so to declare my gratitude and honourable respects unto Your Lordship, that this testimony hereof, may abide, when my body is laid in the dust. 3. The Subject Matter of this Book, is that which hath principally prevailed with me, to present it unto Your Lordships Patronage, because true godliness, in the Doctrine and practise of it, hath been, and still is, befriended by You. Mr Jer. Burroughs did long since represent Your Lordship, unto the world, under this Character: Epistle Dedicatory before his Treatise of a gracious Spirit. Malice itself cannot but acknowledge, that godliness in the strictness of it, and natural excellencies in the eminency of them, have a blessed conjunction in Your Honour. And he applieth unto Your Lordship, that high commendation, which Nazienzen gave of Athanasius, that he was magnets& Adamas. A Load-stone in his sweet, gentle, and drawing nature; And yet an Adamant, in his resolute, stout carriage against those who were evil. Dr Spurstow hath more lately Dedicated his Treatise of Gods Promises to Your Honour, desiring that it may prove in Your hands, as the Rod of Myrtle in the hand of the Traveller, which as Historians report, doth keep him from growing weary. And now( my Lord) I make bold to commend this Book unto Your perusal, as a further help, for Your guidance and encouragement in the path of Piety, that none of the Temptations of these shaking Times( whereby Multitudes are drawn aside, some to the right hand, and others to the left) may in the least prevail against You. Hitherto, Your happiness in holding close to Your old Principles, Profession and Engagements, doth render You a Christian established by Grace, in their account, who see many others of all Callings and Conditions, turned round about( like giddy men) in their Opinions and Conversations. Your Lordship hath seen and felt, the assaults of sundry changes, and yet neither the frowns, nor the fawnings of men, neither the showers, nor the Sun-shine of the Times, have caused You to change Your Habit, to put off Your rob of Righteousness, which hath been Your Honour amongst men, is Your comfort, in Your most secret, serious retirements, and will be Your Crown of rejoicing in the Day of Christ. Principium, medium& finis Christianae vi●e. Calv. in 1 Tim. 4.8. 1 Tim. 6 5, 6. Verissima sunt, non pauca, quae tamen sunt minimè veri. milia. Arist. Rhet. {αβγδ} Meionymia subjecti oc●upantis. ( vid.) Sussicienria pro opinione sufficientia ( Piscator.) Prov. 14. 14. {αβγδ}. Gen. 17.1. Heb. 13.5. Godliness is profitable for all things, in the beginning, progress and conclusion of a Christian Course. And, though the world saith, Gain is godliness, yet St Paul turneth the proposition backward, affirming, that godliness is gain. And there is much real Truth in this Assertion, however it be commonly and impudently contradicted in the world. The Apostle insinuateth a convincing Argument, to conclude the great gain which cometh in by godliness( viz.) because it produceth and continueth true contentment. The Original Language hinteth, that there is an All-sufficency in Piety, unto which Solomons expression seemeth parallel. A good man shall be satisfied from himself. Yea, the Heathen Philosophers placed a kind of satisfaction in virtue. By godliness, we are made possessors of Gods All-sufficiency, and by the Rules of godliness, we may know ourselves to be happy in the enjoyment of him. The Apostle moveth contentment with such things as we have, by this Argument; For, he hath said, I will never leave thee, nor forsake thee. Psal. 16.5, 6. And Gods Servants have attained this gracious fr●me of heart, by this Consideration. The lines are fallen unto me in pleasant places; I have a goodly Heritage. The Lord is the Portion of mine Inheritance. Ultra summum bonum non est locus. Senecu. Nemo faelix est, qui judicio suo miser est. Salvian. Eccistinos ad te Domine,& inquietum est cor dense requiescat in te. Aug. Psal. 116.7. Eccl. 12.13 Est. 3.1, 2. with Est. 5.13. 1 Kin. 21.1, 4, For what kind of true good, can possibly be needed, or desired, which is not virtually enjoyed in God? And, as that soul only, which is thus persuaded, can be judged happy: So it is not possible, that an awakened, well-informed conscience, should conclude its satisfaction without God. The Dove which Noah sent out of the Ark, found no rest, till she returned back: So neither could David, nor Solomon his son, take up with contentment, till they found a resting place in God. Histories, both Sacred and profane, do report experiences of men deeply distempered with discontentments, in the midst of creature-greatness and possessions. Haman the favourite of Ahasuerus, could take no comfort in Court-content, freting for want of Mordecai his obeisance. And King Ahab could not eat, but goeth sullen-sick to bed, because he could not get Naboths Vineyard. Alexander the Great, having conquered the World, sat down and wept, because not satisfied, and yet there was not another World to conquer: Yea, in the midst of all his abundance he was disquieted, because he could not get green Ivy to grow in his Garden at Babylon. But what need is there of Histories, Majore tormento pecunia possidetur, quam quaeritur. Seneca. when our own Times do yield us more then a good many of experiences, of the torment which racketh and perplexeth the spirits of the greatest amongst men. In the mean time( My Lord) Godliness bringing contentment, is sound real and durable gain, as I hope your heart doth experimentally understand. My Lord, you know that Theodosius did more rejoice in being a Member of the Christian Church, than in being Emperor. Go on,( my much honoured Lord, Tit, 2.12. Haec tria perpetuò meditare Adverbia. Pauli. ) undauntedly and unweariedly in the ways of True Religion, and while others contend and scramble for sublunary unsatisfying vanities, continue, yea increase Your care to live soberly, righteously, and godly in this present world, and to enrich yourself and all Yours with the incomparable gain of godliness. Haec tria fiat vitam regula Sancta tuae. This( My Lord) in reference unto Your Person, is the design of this Epistle Dedicatory, which will be followed with his hearty Prayers, who is, My Lord, Your Honours humble and faithful Servant SIMEON ash. April 27th 1657. TO THE Christian Reader. READER, THe Reverend Author of this Book, was pleased to commend all his Manuscripts to my trust; which being noised abroad, I was moved by many; to make more of his Works public: and some of these Treatises, which are here conjoined in one Volume were particularly mentioned: But I( with the consent of some of his worthy Friends) gain-said these motions for many years, upon these grounds. 1. Because they were penned long since, and therefore may be accounted to fall short of the ripened abilities which he afterwards attained. 2. Because, as some Passages herein were borrowed from Authors, whom he hath not nominated: So some short Notes gathered out of these Manuscripts( when lent unto Friends for private use) have already in their printed tracts been committed to public view. 3. And because myself( through want of health and leisure) could neither carefully peruse the Work, nor attend the Press. While I was, by these Arguments concluded under this resolution, some pieces of this Book did fall( through an unexpected providence) into the hands of a worthy Friend, who upon the reading of them, was earnest with me to make them public, being confident that thereby I might do an acceptable and profitable service unto many. This importunity was the more prevalent, coming from one whose Eminency in Learning and Piety, had deservedly gained high estimation in my heart and judgement. And I have the rather yielded unto this request, not only because these Papers might possibly after my death, fall into some hands unto prejudice, but also considering, that( through Gods mercy) such savoury Discourses do find good acceptance among many, even in these erroneous, broken Times. I know that there are many Treatises upon the self-same profitable Subjects here discoursed of, which have been published, both in former and later Times, by sundry Eminent and faithful Servants of Jesus Christ: yet I hope, that in this case, store will be no sore, but that the same Divine Practical Truths, by means of many hands, will be the more fully cleared, strongly confirmed, and prevailingly persuaded unto the Readers profit. Every believing Christian from a Principle of spiritual self-love, will make a godly life his chief business, because no other course can possibly be so advantageous, either here or hereafter. And this is the great Argument whereby St Paul persuadeth the study, 1 Tim. 4.7, 8. and practise of it. Exercise thyself unto godliness. For bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Some men toil at home, and take journeys abroad to gain worldly wealth, others by running razes, by Wrestlings, Feats of activity, and by Acts of Magnanimity, {αβγδ}. Sign. hanc esse occupationem hoc studium hanc curam Calv. Exerce Athleticè. Lapid. Est proprie exerceri in gymnade ind capit transferi, ad omnia ea quae agerdo discimus, &c. Grot. Eccl. 1.2, 17. Eccl. 1●. 13. Necesse est, ut homo, ind beatus fit unde fit bonus. Aug. Rev. 20 6. Psal. 1 1.& 102.1.& 119.1, 2. &c. acquire honour amongst men. A third sort by motion and bodily exercise, maintain health of body. And others by outward works of worship and devotion, do procure to themselves much estimation. But alas, how inconsiderable is all this advantage, being compared with the soul happiness to be enjoyed in the ways of godliness. Upon this account the Apostle calleth for vigour and double industry, in all the practices of Piety, as the Original word which he useth doth import. King Solomon, the wisest and the wealthiest of the sons of men( having together with all worldly contentments, complete ability to improve them) doth writ vanity and vexation of spirit upon them all, and prefereth the fearing of God, and the keeping of his Commandments, far above them all. It is Piety, and not things sublunary which brings us true felicity. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power, &c. And in the holy Scriptures, not the great ones, but the godly ones, are pronounced happy. Manifold Reasons may be rendered hereof, unto the satisfaction of such who are truly ingenuous. Jer. 10.16. Lam. 3.24. Mic. 7.17. Deut. 33.26.29. Ps. 144.13.15. 1. Because they are real possessors of God himself, as their Portion, who is infinitely better, both in himself and unto them, than all things besides. Upon what account soever men call those happy, who have the world at will, either in reference unto personal, or relative satisfactions, this may truly be added. Rather blessed is that people, who have the Lord for their God. The Master of the Mint( saith our Proverb) cannot want money, but there is much more truth in this conclusion of Davids faith. Psal. 23.1, 6. Qui habet habentem omnia, omnia hebet. Aug. The Lord is my Shepherd, I shall not want: Surely goodness and mercy shall follow me all the daies of my life. The glorious Angels, and the glorified souls of just vnes made perfect in Heaven, are pinched with no lack, neither look they out after any creature-content, being satisfied with the enjoyment of God, who is All-sufficient. 2. Because of the manifold engagements of the Almighty, unto such who are really godly. Men are accounted rich by means of Bonds and Evidences for Lordships, though they have neither Land nor Money for the present in their own possession. 1 Tim. 4.8. Erasmus legit {αβγδ} promissiones numero plurali. Beza. Psal. 84.11. Mat. 6.33. Rom. 8.28. Heb. 12.10. job 5.16. jer. 25.6. Nihil accidere bono viro, mali potest. Seneca. 2 Cor. 4.18.& 12.7. Phil. 1.21. Etiam peccatum etiansi non bonum, tamen in bonum etiam mors, vel maxim. Aug. Psal. 119.57. Lam. 3.24. Rom. 2.7, 10. R●v. 14 13. 1 Tim. 6.17. Prov. 13 5. Luk 12 19. Finem habeut, aut tuam, aut su●m. Bern. Col. 1.21, 23. 1 Tim. 4.7. {αβγδ}. Beza. P●ov. 28.21. Heb. 121 13. with Gen. 25.33. Amo. 8.5. Efficacius est vitae t●stimonium, quam linguae. Cyprian. Et validior est vox operis, quam oris. Bern. Quiescat lingua loquatur vita. Aug. Mat. 5.16. Qui vel potest, vel potuit, vel poterit inventri, qui esse nolit heatus. Omnes beatitudinem concupiscunt, said quomodo ad cam perventant plurimi nesciunt. Aug. Now who can relate the various precious obligations of Gods love, unto every godly soul. God will be a Sun and Shield, he will give grace and glory, and no good thing will he withhold from them who walk uprightly. Seek ye first the Kingdom of God, and his righteousness, and all other things shall be cast in unto you. And as all things good shall be conferred, so all things seemingly evil, shall be converted to their good, their best good. Their heavenly Father correcteth for their profit, that they may be partakers of his holiness. When they are engulfed into troubles, and overwhelmed with afflictions, no evil doth touch them: for, God intendeth them no hurt, but the worst of providences, whether from men persecuting, Devils tempting, or corruptions rebelling, whether they embitter, or shorten life, yet they shall according to Gods purpose and promise effect infallibly, their internal and eternal advantage. The high rough winds do hasten the Ship to shore. Winter weather, frost, snow, and storms, do bring on the expected Harvest. 3. And God All-sufficient, with all the Promises of his rich grace, shall abide as a Portion for his people to live upon for ever, when turned out of the possession of all creature accommodations. Thus Gods Servants have experienced in their lowest condition upon earth, when opposed and overpowered by men. And this God himself is engaged by the Word of his grace, to make good unto the godly in all Generations. Whereas, riches are uncertain. They have Eagles wings to fly away. Either they will leave their owners, or their owners leave them. And this is most true, in regard of all sublunary satisfactions, they perish in the using, like the sweet Flowers, which do whither by our smelling. As they profit but little in degree, so but for a short time in respect of duration. But here I may justly take up a Lamentation, because the most amongst the children of men, do by their practices oppose this Position, concerning the gain of godliness. For whence else is it, that men will sin for a piece of bread, as Esau sold his birth-right for a mess of Pottage, and had much rather be trading for worldly wealth, than conversing with God in holy Ordinances, that they might advance in godliness: yea, multitudes, who with their lips will applaud the ways of holiness, yet by their lives give the ly to the language of their tongues, in the judgement of all knowing ingenuous persons, who do converse with them; and therefore I hearty wish that those people would speak less and do more. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Although a desire of being happy, is the effect of natural self-love, planted in the hearts of the children of Adam: yet alas, alas, how few either take or know the right way to obtain it: therefore the good hand of Divine providence is thankfully to be acknowledged, in the many precious helps vouchsafed, both in former and later years, for our guidance and encouragemet through the Wilderness to the Land of Promise. And I humbly hope that through Gods blessing, this piece, being seriously perused, will prove profitable. As the subject Matter of the Book( being the whole Body of godliness in its Properties and Parts) may strongly pled for its entertainment: so the Name of the worthy Author will make way for its welcome amongst all such who knew him, either by communion with his Person, or by acquaintance with such of his Works as have heretofore been made public. Much I could speak upon mine own personal knowledge, concerning this my honoured Friend, whose life was eminently answerable to this his Discourse of godliness, but I will forbear, for his works do praise him in the gate. Reader, the several Parts of this large Treatise( which are now collected into own Volume) were written in many Books by the Authors own hand, and thou hast them by way of Question and Answer, as he Himself had framed them: The first Chapter only I have presumed to prefix, because it was judged expedient that some such introduction should make way for the following Discourse. I commend the whole to the blessing of God, that spiritual edification being thereby received, great glory may come to his Majesty, by the thanks givings of many through Jesus Christ, In whom I am, Thy Friend and Servant SIMEON ash. April 27. 1657. The Brief CONTENTS OF THE principal Matters contained in each book. BOOK I. Of the Properties of a Godly Life. I. IN this book is discovered the nature and extent of true Godliness with the several Properties of a Godly Life, viz. 1. Wisdom, or Prudence. 2. Exactness, or Circumspection. 3. Uprightness, or straightness. 4. Integrity, or Perfection. 5. Truth, or Faithfulness. 6. Righteousness. 7. Willingness, and cheerfulness. 8. Purity, and Cleanness. 9. Humility, and Meekness. 10. diligence, and Constancy. And under each of these heads is declared. 1. What these gracious Properties are, with the Nature, Offices, and Parts, Excellency and Benefit thereof. 2. The Rules to be observed in their practise, with sundry reasons to stir men up to seek after them. 3. The especial furtherances and encouragements thereunto, with divers necessary helps for the attaining, strengthening, and preserving thereof. 4. The Effects, or Tokens by which it may be known whether we have attained these Godly Properties. 5. Lastly, The danger and mischief of the contrary evil qualities, with directions to prevent and remove them. II. Is shewed, 1. The Titles that are given to Believers. 2. The privileges of the Elect. 3. The signs of Election. BOOK II. Of the Parts of a Godly Life. I. IN this Book is shewed, 1. That all sin is to be for ever forsaken, not onely in Judgement and Affection, but also in Life and Conversation. 2. That it is not enough to abstain from Evil, but we must be always ready prepared for the doing of good. 3. Divers enouragements to well-doing, with comforts against all discouragements in the way thereof. II. There is a particular discourse of the several operations of Man, viz. 1. Of Knowledge or Understanding. 2. Of Memory. 3. Of Thought, or Cogitation( under which head is a large discourse of Meditation. 4. Of Invention. 5. Of Judgement. 6. Of Willing and Nilling. And under each of these heads is shewed, 1. What these Operations are. 2. The End, and Benefits thereof. 3. The seat or subject of them. 4. What the sins are, that, are contrary thereunto, which must be shunned. 5. Wherein the Sanctified Use thereof consists. 6. Directions how to exercise these Faculties in a regular manner. BOOK III, Of the Affections. I. IN the first place, There are divers Reasons to show that our Affections must be exercised according to the Rule of Gods Word, and what the disorder of Affection is, that must be shunned. II. General Rules to deal with them that be Passionate. III. Of the kinds of Affections, viz. Intellectual and Sensual, and that these Affections are not to be abandoned, but onely moderated and corrected. IV. There is a particular discourse of these Affections, viz. 1. Of Love. 2. Of Hatred. 3. Of Pleasure or delight. 4. Of Grief. 5. Of Hope. 6. Of Courage. 7. Of Fear. 8. Of shane. 9. Of Anger. 10. Of Mildness. And it is Discovered, 1. Wherein the holy exercise of these Affections consists, and how they are to be rightly ordered. 2. The means, and helps whereby holy affections may be stirred up in us; And all disordered, and irregular Affections corrected or subdued. 3. Sundry motives, and encouragements to the practise thereof, with the exceeding benefits, and advantages that will accur unto us by the right ordering of our Passions and Affections. Book four, In two parts. I. Of the Spiritual combat 1. showing from whence the Spiritual combat betwixt the Flesh, and the Spirit proceeds; and what we are to understand by Flesh, and by Spirit. 2. The Properties of these enemies, with encouragements to undertake the combat. 3. Concerning the subject of this combat, and how two contraries can be said to subsist in the same subject: 4. The cause of this combat, with the manner of the fight. 5. Of the divers kinds of combat that be in unregenerate men, and how they differ from that which is proper to the Regenerate. 6. Lastly, The means to be used for the weakening of the Flesh, and strengthening of the Spirit upto this combat. PART II. Of the Government of the Tongue. 1. SUndry Reasons to persuade the Well-Government of the Tongue. 2. Discovering, The Spring or Root of a well-ordered Tongue, and that no man of himself is able to order his Tongue aright. 3. Wherein the Well-government of the Tongue consisteth. 4. What the matter, and manner of our Speech must be, with the season measure, and end thereof. 5. Of Holy Silence, Reasons to persuade thereunto, the Root, Cause and Kinds thereof. The things that are to be concealed, and the Rules that are to be observed in lawful silence. 6. Of the abuse of the Tongue, wherein it consists, viz. in sinful speech, and unlawful silence; with the several kinds of unlawful silence, that are to be avoyed. BOOK V. Of Prayer. 1. DIscovering what Prayer is: The Principal efficient cause thereof. The Benefits, and advantages thereby; and that liberty to pray is a rare privilege. 2. Motives and Encouragements to Pray, and continue in Prayer, notwithstanding all Discouragements. Divers Objections answered, and many necessary Cases of Conscience resolved. 3. showing who can, and may pray; and that Prayer is a Work of the inward Man; with the special helps and furtherances thereof. 4. Concerning the Lawful use of a stinted Form of Prayer, in public or Private; also of reading and using a stinted Form devised by others. 5 Discovering the common and general impediments of Prayer. 6. Of the End, Place, and Time thereof, with the Gesture to be used therein. 7. Of the parts of Prayer, viz. Petition, and Thanksgiving. 8. showing that we are to Pray to God alone, and how we are to conceive of God in our Mindes, in Prayer. 9. Lastly, Proving, That invocation of Saints, is neither Necessary, Pious, nor Profitable, but Blasphemous. BOOK VI. An Exposition upon the Lords Prayer. I. OF the Preface, the Reason thereof, the things therein to be considered; who are allowed to call God Father. II. Of the Prayers of unregenerate Men, and how God hears them. III. Discovering, That though it be Lawful for a Christian to pray especially for himself, or certain others, yet he must be mindful in his prayers, of all that belong to the Election of Grace. IV. Concerning the Rules that are to be observed in the Exposition of the Petitions in this Prayer, and how they are to be distinguished. V. The several Petitions distinctly handled, the meaning of the words( as they are to be understood in each petition) clearly expounded. VI. showing, The ground of these petitions, and what we especially desire of God therein, either for ourselves or others. VII. The Evils that we pray against therein. VIII. The wants that we bewail. IX. The special Blessings for which we must be thankful. X. Lastly, Discovering how a man should stir up himself to make these Petitions devotionally, with several excellent Practical Conclusions that may be drawn from each Petition. 2. Of the Confirmation, viz. For thine is the kingdom, &c. declaring how these words are a Close, and Confirmation of our requests in the Lords Prayer. 3. Of the Conclusion AMEN: with the Principal Use that is to be made of the Lords Prayer; And why we must neither refuse, nor confine ourselves to this Form. Reader, besides the literal mistakes, which will easily be observed and amended by every intelligent eye, in the perusal of the book: these hereafter particularized, being more gross, thou art entreated to correct, to prevent thy further trouble in reading of it. page. 3. line 10. red what is the first property of. p. 8. l. 39. r. fifth rule. p. 10. l. 7. r. he should choose one. and l. 9. r. never choose. p. 15. l. 41. r. eternal service. p. 16. l. 2. 3. r. week p. 20 l. 2. r. let down p. 21. l. 31. and p. 22 l. 41. and 44. and p. 23. l. 2. for rights r. rites. p. 22 l. 51 r. service of Jeroboam p. 29. l. 7. Marg r. {αβγδ}. p. 32. l. 13. r. doth make. p. 33. l. 5. r. armor of light. p. 36. l. 9. r. word. l. 32. d. not. l. 25. r. by Just and p. 40. l. 2. Mar. r. {αβγδ}. p. 41. l. 1. r. as rest in. ibid l. 3. r. as it is noted. ib. Marg. l. 8, r usurpator, and l. 37. Mar. r. divers objects. and l. 40. r. it is divided, and l. 47. Mar. r. Con ugabis Amor. p. 51. l. 1. r. maketh it to melt p. 54 l. 33. r. then that which is p. 6. l. 6. r. have an, for is an. p. 83. l. 4. but it is. p. 89. l. 42. r. much dress. p. 90. l. 43. r. Son of righteousness. p. 41. l. 19. r. jewels of price. p. 93. l. 34. r. though it seem little ever that. and l. 42. r. for is it could not seem agreeable. p. 94 l. 42. r. he speaks peace p. 104. l. 1. Mar. r. {αβγδ}. p. 133. l. 4 r he hath not onely learned and l. 38. r. their thoughts. p. 150. l. 34. r. with all men. p. 173. l. 43. r. the wit represonteth. p. 178. l. 14. r. purchased by Art. p. 181. l. 45. r. wonderfully wary. p 186. l. 4. r. by the course of nature. p. 232. l. 29 r. if Christians be divided for. p. 235. l. 10. r. seems to commend. p. 252 Mar. l. 4. r. exoserisolent. p. 28. l. 48. r. like unto him. p. 283. l. 12. r. seal. p. 199 l. 16. r. his sanctification. p. 306. l. 10. r. the fourth effect is. p. 358. l. ult. r. what truths are. p. 340. l. 18. r. about which. p. 342. l. 34. r. soon turned. p 37●. Mar. subaccusari. ibid. praefidio. p. 372. Mar. r. utrumque. ibid. & procurationis. ibid. simul cum. p. 386. l. 33. that {αβγδ} is to be honoured, or that to be honoured, is to be worshipped religiously. and l. 43. r. speech there. p. 419. l. 24 r. new worlds. p. 425. l. 40. r. the manner of doing. p. 426. l. 27. for see r. viz. p. 437. l. 34. r. {αβγδ}. p, 454. l. 11. r. not consumed. p. 457 l. 26. r. and Christianity p. 474. l. 1. r. be not asked. p. 480 l. 0. r. grave con monefaction p 481. l. 5. r. if be forgive. ibid. l. ●1. r. hurts himself. p. 482. l. 20. r. Walter. p. 485. l. 10 for knew. r. tried. p. 495. l. 20. r. without him. p. 449. p. 24 r. his dispensation THE FIRST BOOK. Of the PROPERTIES Of A Godly Life. CHAP. I. Discovering the Nature, and Extent of true Godliness, together with Arguments to persuade both the knowledge and practise thereof. Question: WHerein doth true godliness consist? A. True godliness doth consist in mans obediential conformity unto Gods revealed will, with respect unto his Name. 1. Man having received his being from God, and having his constant universal dependence upon him, this is a necessary inference, according to the principles of nature, and right reason, that therefore he is bound to acknowledge Divine sovereignty, together with his own subjection, by taking Laws from his Highness, for the right ordering of his conversation. And so far as the children of men are careful to frame their lives according to this Rule, they are in the Scripture account, judged godly; As it is said of Ananias, Act. 22.12. that he was a godly or devout man, according to the Law. Whereas, those actions which with most specious pretences, seem to express devotion, Col. 8.20, 23. Act. 17.23. being the mere inventions and prescriptions of men, are to be esteemed no better, then will-worship, and superstition. 2. And though the matter of obedience be according to Gods express Command, yet it is not to be reputed godliness, except man therein hath real reference unto God. It is considerable, that in the holy Scripture, both mens actions, and dispositions, are denominated godly upon this account; Thus the Apostles St John commending Gaius, for his charity to the Church-members addeth these words: 3 Joh. 6. Whom if thou bring forward on their journey, after a godly manner, thou shalt do well. And the great Characteristical difference betwixt morality and piety, lieth in this particular, that the one determineth in man, and the other relateth unto God. Gen. 20.6. 2 Cor. 1.12. Act. 24 2. H●b. 12.28. 2 Cor. 7.9. 1 King 2.27, 29. Prov. 6.34. Gen. 4 23. 2 Cor. 11. There was integrity in Abimelech, which fell short of that godly sincerity, which administered comfort unto the holy Apostles of Christ. And Faelix his trembling was far inferior unto that godly fear, unto which the Heires of Heaven are persuaded. That godly sorrow,( that sorrow according to God) for which the repenting Corinthians are commended, did much exceed Ahabs mourning. And the like difference is to be put betwixt the jealousy of a man, such as is expressed by Lamech. And that godly jealousy which St Paul found burning in his bosom towards the Corinthians. This therefore must be known, that as the Rule of a godly life, is Gods Word, so the object, and the end unto which godliness relateth, is God himself. Q. How far doth true godliness extend, and reach in a Christian Course? A. It's manifest from that which was before suggested, that godliness is of equal latitude with the holy Scripture, which doth direct man whole course of life in reference unto God. It is true, that sometimes the word godliness, is strictly taken, and restrained unto the duties of Divine worship, when it's mentioned as distinct from temperance, 2 Pet. 1.6, 7. brotherly kindness, and charity; In which sense also it is to be taken, when the Apostle exhorteth to live soberly, righteously, Tit. 2.12. {αβγδ} Psal. 12.1. which the 70 render, {αβγδ}, 1 Tim. 6.6. {αβγδ}. Act. 10.2.& 22.12.& 17.23. 1 Tim. 4.8. and godly in this present world. And the Original words whereby the Holy Ghost doth express it, both in the Old and New Testament, do favour this restrictive sense. The Hebrew word is indifferently translated godly, or holy; And the Greek word, applied to persons, is rendered godly, or devout; As when applied to actions, it's translated worships, or devotions. But although this be acknowledged, yet in the holy Scripture godliness is more comprehensive. And when the Apostle persuading godliness, saith, That it is profitable unto all things; Some render the word Beza. true worship; Others Trem. righteousness; Some Grot. virtue. And Mr Calvin saith, It compriseth obedience to the Commandements of both Tables. 2 Pet. 2.8, 9. Luk. 1.6. St Peter also maketh godly and righteous equivalent, and of equal extent. And we know that the truly righteous man, is careful to walk in all the Commandements and Ordinances of the Lord universally. Therefore let the comprehensiveness of godliness be considered briefly in these Particulars. 1. It relateth unto all the holy truths on record in Scripture, which are to be known, believed, and converted into practise. The discovery of Christ in the Gospel, 1 Tim. 3.16. 1 Tim. 6.3. Tit. 1.1. is called the mystery of godliness, and the whole system of Divine Revelations recorded in the Bible, is said to be, the Doctrine, and the truth according to godliness. Godliness therefore doth as well respect opinions entertained, as duties discharged. 2. The practise of godliness doth imply a cautious declining of all lusts whatsoever, Tit. 2.12. Indefinita propositio, in materia necessaria, equipollet universali. Act. 10.2, condemned and decried in holy Writ. Denying ungodliness and worldly lusts, we should( saith the Apostle) live godly in this present world. In which words the casheiring of all corruptions, without indulging any, is intended. 3. Godliness containeth the conscientious performance of all positive duties, whether they do concern God or man. Cornelius is called a godly, or devate man, because, fearing God, he gave much alms, and prayed to God always. And St Paul persuading piety towards Parents doth more then intimate that godliness doth comprehend the several services, 1 Tim. 5.4. required in our various human relations. 4. Lastly, real godliness doth comprehensively grasp, the right manner of Christian obedience, with the whole matter thereof commanded in the Word of Truth. The Original word, {αβγδ} ( most ordinarily used to signify godliness) doth evidently point at serving God well, whether in acts of immediate, or mediate worship, which the Lord both requireth and accepteth. Isa. 1.17. Gen. 4.7. Tit. 2.12. And this serving of God godly, in regard of the manner, doth comprise 1. the root, 2. the rule, 3. and the end of mans obedience. 1. Love to God is the root from whence godliness doth spring; In which respect Nehemiah his goodness in taking care of holy worship, Neh. 13.14. is called his kindness. The same word in the Original, we have else-where translated( godly.) And the word is very significative [ Chesidah] being the name of the Stork, Psal. 32.6. Psal. 104.17. which bide is the emblem of Love, because the young ones, when grown strong, are wont to carry the old ones, being infirm, from place to place upon their backs. 2. The rule or guide of godliness, Act. 22.12. Gal. 6.16. is Gods Word( as was touched upon before) which is the constant Canon of the true Israelites conversation, making way for his acceptance with the Lord. That goodness of Josiah, which God approved, is thus described: 2 Chro. 35.26. That it was according to that which was written in the Law of the Lord. 3. The glory of God is the end wherein true godliness doth determine. This followeth undeniably from the two former Particulars; For whosoever acteth from a principle of good-will to God, eyeing his word as the compass by which he steereth, cannot but intentionally aim at, and center in his praise. 2 Tim. 3.12. Joh. 12.28.& 17.1, 4. As it was with Jesus Christ,( the Fountain from which godliness doth arise) who made his Fathers glory the chief end both of his active and passive obedience. All these things being premised, That Treatise of godliness which fetcheth in the whole duty of man, will not be censured as improper or impertinent. Q. By what Arguments may the study of godliness( in this comprehensive Consideration) both in the knowledge, and practise thereof, be persuaded? A. First, A principle of self-love may prevalently persuade this endeavour; Whereas, many say, who will show us any good? And, Psal. 4.6. Jam. 4.13. 1 Tim. 6.6. 1 Tim. 4.8. We will go to such a place and tarry there, and get gain. The best, and most abiding gain, cometh in by means of godliness. For it hath the promise both of this life, and of that which is to come. 1. In this life it's profitable to all things: I shall point at some. 1. By means hereof every Talent is fruitfully traded, every Relation Christianly filled, every duty conscientiously discharged, every Ordinance profitably improved, every comfort spiritually seasoned, and every across more easily carried. 2. Psal. 4.3. Psal. 32.6. God hath marvelously separated to himself the man that is godly; And therefore when he prayeth, he may confidently look for audience Godliness alone layeth the foundation of real contentment in every state and change of life. For in God, 1 Tim. 6.6. Gen. 33.11. Psal. 84 11. Phil. ●. 20. Jer. 32.41. the godly man hath sufficiency, and may safely say with Jacob, I have all. And enjoying God, he may assure himself, that all creature-wants shall be supplied, and all occurrences undoubtedly sanctified. 2. Neither is the gain of godliness confined unto this present life: for at the end of this life, unto those who have given diligence to add godliness unto other virtues, 2 Pet. 1.5.11. shall entrance be ministered abundantly into the Everlasting Kingdom of Jesus Christ. When death shall smmon to appear at Christs Tribunal, others shall tremble to think of that dreadful Day, they who have lived godly, shall with the expectations of faith, look for that blessed hope, and the glorious appearing of Christ. Tit. 2.12, 13. 2 Pet. 3.11, 12. And as a fruit of their holy conversation, and godliness, they shall with joy hacte unto the coming of the Day of God.— Having these Promises, therefore( unto which very many more might be added) we all, 2 Cor 7.1. should always be perfecting our holiness in Gods fear. Secondly, The study of godliness may be quickened by this consideration, if well improved, viz. That the Lord himself doth propound it as the great end of the sweetest providences which do concern us. 1. Whereas freedom from commotions and persecutions from men( which do waste and embitter our creature-comforts) is a blessing of much worth. We are advised to beg it with respect to godliness; That we may live a quiet and peaceable life, 1 Tim. 2.1, 2. ( saith the Apostle) in all godliness and honesty. 2. And whereas outward peace in the world would be of small value without the light of the Gospel, it pleaseth the Almighty to shine amongst us, by the Word of his Grace, that thereby we may be taught, denying all ungodlinss and worldly lusts, Tit. 2.10, 11. to live soberly, righteously, and godly in this present world. 3. Lastly, Neither peace amongst men, nor the plentiful and clear publication of the Gospel, can make us truly happy without Christ. Therefore God exhibiteth, and conferreth Christ with the benefits of redemption by him, Luk. 1.74, 75. That we may live godly, righteously, and soberly before him all the daies of our lives. If then there be any respect, either to our own comfort, or to Gods content, these Arguments will be prevalent with us, to use double industry, in husbanding all holy helps, that we may not take up with a form and image of godliness, but express the power of it in our whole conversation. CHAP. II. Of the first Property of a godly life, viz. wisdom or Prudence. What wisdom is. The Author, Offices and Parts thereof. Rules to be observed in the practise of wisdom,( as touching the collation of Laws, and our obedience thereunto; of Simulation, or Dissimulation; of bodily presence at Idolatrous services; and what a Christian may do to tame his life.) Also Rules to be observed in our carriage towards all sorts of men; wherein many necessary cases are resolved. Lastly, of the excellency and profit of wisdom, with sundry motives to stir men up to seek after it. Q. WHat are the Properties of a godly life? A. It must be wise and prudent, for wisdom is the guide of life, Prov. 2.9, 10. Rom. 16.19. Eccl. 10. 1●. Psal. 07.43. Hose. 14.9. the governess of virtues, directing what is to be given unto God, what is due to man, what choice or election is to be made. The godly man is called wise. Q. What is wisdom or Prudence? A. To join both these together, which by the most are distinguished, it may be defined; A singular gift of grace, whereby we know the will of God, what he commandeth, forbiddeth, alloweth, accepteth, Prov. 10.1.5. Mat. 7.24. Eccl. 8.5. Prov. 14 8.& 23.19. Prov. 2.6.& 8.14. Jam. 1.6. and rightly foresee or judge what ought or is fit to be done in respect of time, place, manner of doing, event, and other circumstances. Q Who is the Author of this heavenly wisdom? A. God giveth wisdom, out of his mouth cometh knowledge and understanding. Q What are the Offices or Parts of wisdom? A. The first Office of wisdom is to know the Laws according to which we must live, which is called spiritual understanding, Col. 1.9, 10. Rom. 12. ●. whereby we are enabled to know and conceive spiritually, truth and falsehood, good and evil. And this first Office of Prudence is the rule of all the rest. Prov. 13.16. The second Office is to compare Laws equal, inferior, or superior; and thereby to deliberate and advice according to spiritual understanding what is good or bad, true or false, expedient or inconvenient, to be embraced or to be avoided. Phil. 1.10. Heb. 6.5.14. The third is to determine, resolve, and judge aright; what is to be esteemed, chosen and put in practise. And herein stands the very nature and form of of true Christian Prudence: when a man,( upon true knowledge and due consideration of things and actions, together with their properties, and circumstances) rightly esteeming, discerning, and weighing, all and every thing that must come into consideration: doth proceed to an holy, free, and settled resolution; to choose and pursue what is good and acceptable in the sight of God. Psal. 119.30.173. Q. What Rules are to be observed touching the practise of this holy Prudence? A. The practise of it is very large, and the Rules many: for all counsels and deliberations in the choice of things pleasing to God, honest and profitable, together with all reasonable actions: are directed by wisdom. Prudence adviseth also touching the circumstances of every action: as the time, Prov. 21.5. place, persons, and manner of doing. It teacheth to take the season and opportunity, for the exercise of virtue, to prefer the best things, Rom. 13.11. to be preferred, to set after things, to be set after; and to esteem of every thing according to its worth and necessity, 2 Cor. 4.18.& 5.8, 16. in a time free or otherwise. Q. Let us hear some common Rules of wisdom to be observed. A. First, in the first place, and above all things, a man must provide for the forgiveness of his sins, and the salvation of his soul. Sinners and unrepentant Persons are sundry times in Scripture termed fools; Mat. 6.33. as in many other respects? so principally in this, because they fail in this point of wisdom, going on in their sins without repentance. It is the part of a wise man to use no delays in heavenly matters, nor to defer repentance from day to day: for the daies are evil, and man may be surprised in his sins before he be ware. Secondly, we must diligently observe the danger wherein we are by reason of temptations, and labour daily to search and find out the secret counsels, Mar. 13.33.35, 37. 1 Pet. 5.8. ●sal. 33.6. Jam. 3.13. Prov 26.12, 16. Prov. 3.7. ●sal. 111.10. Psal. ●31. ●. practices, and enterprises of our enemies, that we may prevent them; especially we must watch against our spiritual enemies; the corruption of our hearts, the temptations of the devil, and the day and hour of our death, that we be not found unprepared. Thirdly, the fear of the Lord, throughout all our whole life, must be our chief Treasure: and our care must be to grow in meekness as we increase in knowledge, for the fear of the Lord is the beginning of wisdom. Fourthly, every man must measure himself by his own strength, and do nothing beyond his ability. To this purpose is that of the Apostle, Let no man think of himself more highly then he ought to think, Rom. 12.3. 2 Cor. 10.13.14. but to think soberly, according as God hath dealt to every man the measure of faith. And as he exhorteth all men to be sober and modest, and not to take more upon them then they have graces and calling of God to answer and to discharge: Esa. 6. so he applieth this general exhortation particularly and most directly unto them who have public callings to trade in the Church, as those by whose overweening the Church might suffer greatest hurt. Wherefore his charge to them is, that they teach not vauntingly nor ambitiously, making a greater show of knowledge then indeed they had, but according to the proportion of faith: that is to say, of the gifts that they had received by faith. Fifthly, things dishonest and of evil report must be let pass: but things honest and of good report carefully practised. Whatsoever things are true, ●hil. 4.8. Rom. 12.17. 1 Cor. 8 21. whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report: if there be any virtue, if there be any praise, think on these things. Sixthly, we may not be temporizers, but we may and must give place to the sway of the Times wherein we live, so far forth as may stand with faith, a good conscience, and the discharge of duty, in our due particular Vocation. This rule was practised by Paul, who living among the Heathens, was constrained to speak as they did; and therefore he sticks not to say, that he departed in a Ship to Rome, whose badge was Castor and Pollux. Act. 28.11. Act. 19.10. Again, he was three years in Ephesus, an idolatrous place, where the great goddesse Diana was worshipped; yet in all that time he had so contained himself, Act. 19.26. that Demetrius could not charge him to have spoken directly against that idol; onely he had preached, that they were no gods, which were made with hands. And as Paul, so the rest of the Apostles no doubt, did become all things to all men, that they might win some. Seventhly, Prudence will not advice, intend or do any thing, either by way of simulation, or dissimulation; that is contrary to the glory of God, or tends any way to the prejudice of the least truth: to the scandal of our weak Brethren, or neglect of duty in our particular Vocation. Abraham lied not in saying that Sarah was his sister; nor did he simply offend against the truth, against piety towards God, or common charity towards men; but against the love which he owed to his wife by particular calling, Gen. 20. whereby he was bound to protect her against wrongs, and not expose her to danger as by that saying he did. Eighthly, wisdom keeps a man within the limits of his calling, 1 Pet. 4.15. 1 Thes. 4.11. 2 Thes. 3.7.11. 1 Tim. 5.13. Calvin op●sc. Epist. 1. Pag. 550. 1 Tim. 5.22. and withholds him from meddling with that which no ways pertains unto him: yet so as he will not communicate in the sins of other men. A wise man will not challenge that authority to himself alone which be longs to many; nor presume to do that by his sole power, which pertains to many in joint commission: nor will he suffer himself to be so over-ruled by them, as to partake in their sins Lay hands suddenly on no man, neither be partaker of other mens sins: keep thyself pure. Ninthly, in necessary duties prudence directeth to do what God requireth, and then leave the success to him, that can do more then we are able to comprehend, and will effect his own pleasure by unlikely means in the judgement of men. Tenthly, we may not trust men upon faire pretences, that they make unto us, without further trial. The common Proverb is, First try, and then trust. Jer. 9.4.& 12.6. Be wise as Serpents: Take heed of men. Mic. 7.5. Mat 6.17. Simplicity and plain dealing must be embraced with the one hand, yet so as circumspection and prudence fall not from the other. Our Saviour Christ would not commit himself to them that believed in him when they saw his Maricles, because he knew what was in them. Joh. 2.24. The like circumspection was practised by Nehemiah, Neh 6.1, 2, 3. Ezra. 4.2, 3, 4. when Tobiah and Sanballat conspired against him to hinder the building of the Temple. Eleventhly, if we cannot effect the good things we desire, in that exquisite and holy manner that we would, we must not tumultuously contend, or make unlawful separations; but commending the cause to God, and waiting further opportunity to do good: we must content ourselves with the mean, and take the less, when the greater cannot be obtained. For example; In many Churches sundry abuses are not reformed: superstitious customs do still continue: Images do stand undefaced. The good desire of the godly is, that they may be removed, amended, pulled down: but this cannot be brought to pass. What then must they do in this case? They must not raise tumults, nor separate themselves from the Congregations where the substance of Doctrine is soundly taught, and the Ordinances of God are truly administered: but they must seek unto God for help, keep themselves innocent without offence, and by humble supplication entreat the lawful Magistrate for redress of what is out of order: and in the mean time rest content with that they have done. Twelfthly, it is an high point of wisdom to lay up knowledge, Prov. 10.14. ●rov. 15.23. Prov. 18.13. 1 Cor. 4.5. Eccl. 7.21, 22. ●rov. 17.27. Tit. 2 2, 3. to speak in season, to answer no matter before we hear it, to judge nothing before the time; to pass by many things in mens words and actions, as if we did not hear or see them, and to speak sparing, with all meekness. Q. What Rules of wisdom are to be observed touching the collation of Laws, and of which regard especially is to be had, comparison being made? A. First, What Laws do simply respect God, in comparison they are always to be preferred before other Laws commanding just things: much more the law of man, must give place to the Law of God, and the love of our neighbour to the love of God. Love of Christ over-ruleth the love of Parents, of Wife, Children, Friends, Brethren: Yea, Psal. 139.21. 2 Chr. 19.2. luke 4 26.1.33. Deut. 13.6, 7, 8. so far must the one yield unto the other, that for the love of Christ, the love of Parents must be turned into hate. For their is nothing of such weight, that man can with any pretence of equity set before the Lord Almighty; to whom nothing in the world is to be compared, much less preferred. Not our Father, For he is our chief Father; and not ours onely, but the maker of our Parents. Not our life: For God is he, who if we die for his Name sake, can adorn us with life eternal: but if we prefer our life before him, he can afflict us with torment of eternal death. If any Friend therefore should ask me to tell a lye for his sake, I must answer him, it behoveth me to help my Friend, but in the Lord. If the Magistrates should threaten banishment, or other extremity to my Parents almost spent with age, unless I will depart from the known confession of faith: I must rather leave my Parents to the lust and rage of the Magistrate, then deny the faith. It is just to succour Parents, but not with breach of Piety. Secondly, Betwixt evils of sin there is no election: but all, even the least, are to be avoided. Of two sins, we must choose neither; but submit ourselves to the greatest extremity, even death itself, rather then be compelled to that which is evil or dishonest: All sins are equally to be shunned. Job. 13.7, 8, 9. We must not tell a lye for the glory of God, much less to save our life. Their condemnation is just, who teach that men may do evil, that good may come of it. If in time of trouble an offer were made, Rom. 3.8. that if we would save ourselves, we should break the Laws of piety or honesty, as that we should deny God, or murder our Brother, neither is to be chosen: but we must commit ourselves into the hands of God in well-doing. Thirdly, In free time superior Laws are always preferred to inferior, things more common to the less common, public to private, and amongst the private they that are linked unto us by most bonds. Thus we must give more to Citizens, then to strangers, to our kindred, then to Citizens, Rom. 16.4. Gal. 5.14. to our Parents, then to our kindred, to the Magistrate Church and country, then to Parents. For we are bound to strangers onely by the Law of humanity, to our kindred by the Law of humanity and affinity; to the Magistrate by a triple band of humanity, affinity and peculiar Covenant. By this Rule of wisdom, the special Calling must give place to the Trade of Christianity. 1 King. 17.15. Q. The Widow of Sarepta relieved the Prophet, before she made provision for her self or her son. A. unless the widow had certainly known it to be the special will of God, she should not have done this; namely to defraud herself and her son, to the intent she might sustain a man being a stranger. Neither ought Prophets, or men of God, by the accustomend rule of Piety, to require this of any man, that they should maintain them without taking care for themselves and their Children. For even the Apostle to Timothy did plainly pronounce; that, 1 Tim. 5.8. They which have not care of their own, and especially of their Family, have denied the faith, and are become worse then Infidels: And therefore he would that widows should be maintained by them of their own kindred. But when the widow was now certified by the special will of God, it was not for her to have respect what was commanded by the Law in general; neither might that take place, which is made a common Proverb: Charity first beginneth at a man himself. Howbeit, as touching the common course, that we may perfectly discern, to whom we be more or less bound, and not be deceived; we must consider, that there be divers kinds of Societies, kindreds and friendships. One is spiritual; another is bodily, or of the same stock; another is civill, and such like. Wherefore, when we reason concerning love, and doing good unto our neighbours, there ought a comparison to be made of those things, which belong unto our degree: which being not made, an error will soon happen. As for example; If a man shall be instructed by a godly Pastor and Teacher of the word of God, and shall be brought to sanctification; and the same man have therewithal a Father, of whom he was begotten, or have Children, and the question be asked, Whether he be more bound to his Pastor, or else to his Father and Children? We must not answer absolutely, seeing with our answer, the matter would not be expressed: But we may say, that in those things, which concern spiritual friendship, we ought more to obey the Minister of the Word, that teacheth us rightly, and admonisheth us out of the holy Scriptures, then either the Children or the Father, if they persuade things that be contrary and repugnant. But if we demand as touching things of another sort; namely, of food, and of maintenance, there is more due unto Parents, and unto Children, then unto others, though they be Ministers of the Word of God: Indeed the Ministers of the Word must be maintained, but yet not so, as any man should defraud either himself, or his Family of necessary living. By another similitude the matter may be cleared. Admit that a man be in the camp, where just war is taken in hand, when the general Captain chargeth him in something concerning the affairs of war, and the Father being present commandeth him to the contrary: in this case the son shall rather offer himself to the General, then to his Father. But if we shall determine of household business, and of things pertaining to living and sustenance, the Parent shall be heard, and not the general captain. Q. Is a man to prefer a stranger eminent in Piety and virtue before his Brother, not so much adorned with the tokens of virtue, or no? A. wisdom commandeth thee to discern Offices due to nature, from duties consecrated to Piety and virtue: and counseleth to give what are of nature, to thy Brother, what pertains to virtue, to thy Friend beautified with it. Thou must rather nourish and relieve thy poor Brother then thy Friend: for this Office is coupled with nature and blood, according to which thou art more obliged, and nearer to thy Brother then to thy Friend. On the contrary, thou must advance thy Friend to public honours or Offices in Church or Common-wealth, rather then thy Brother: and by this means, thou shalt give to Piety what is proper unto it, to nature what belongs unto it. Q If I see many strangers to be in danger, and one good man that I know: whether shall I help many strangers, or that one I know? A. A good man is to be preferred before a man of no worth; but many strangers before one known person: for the more common good is the better. Q. What if liberty of choosing the chief good be granted to any man, should he choose it for himself, or for his country? A. For himself: because every man ought first and principally to love himself. The former Rule, that things more common are to be preferred, doth hold onely in those actions by which we perfect ourselves, and are in the way to the chiefest good. A good man must be willing to lay down his life for the good of the Church or Common-wealth, not that he doth prefer the good of his country before his own happiness: but that this is the way, by which he may attain true blessedness. Q. Let us now proceed to some other Rules of wisdom. A. The fourth Rule is, That things of profit and pleasure, must give place to things that belong to virtue and honesty. The light of nature teacheth, that in election things simply honest must never be set after Laws of profit, though the greatest and most common: godliness is the great gain; therefore all gain must give place to godliness. The Heathen man saith, 1 Tim. 6.6. gain gotten by loss or hazard of a mans good Name, is no gain but loss: Prov. 22.1. which is much truer of gain gotten with the breach or hazard of a good Conscience. But on the other side, when profit in a mans Purse would procure a breach in his Conscience, and the gain of Gold prove the break-neck of his soul: such refusal of gain, is the greatest gain that can be. For saith an Ancient Father well, To let go, though never so great a matter, for the compassing of a greater, is no losing bargain, but a gainful negotiation. Worldly men say, who will show us any good? But Davids Prayer is, Psal. 4.6. Lord lift thou up the light of thy countenance upon us. Peradventure some small unseemlinesse may be undergone to obtain some great and common profit: but no dishonesty is to be committed in hope of gain, for we must not do evil, that good may come thereof: neither doth it excuse, that they say it is done for a good end: for actions are not onely distinguished by their ends, Scalig. exercit. 307. 26. but by their efficient causes and forms. Q. Did not Lot well to offer his Daughters to the lusts of the Sodomites, to prevent a greater mischief intended against his guests? Gen. 19. A. In so doing he sinned against his Daughters, whose chastity and credit he was bound to defend. It is the duty of a Father to defend the honesty of his Daughters, though with the danger of his life: much less not to yield and offer them to wicked men to be defiled. Again, he sinned against his own soul, in the offering his Daughters to be defiled, he consented to their wickedness, and made himself, if not the author, yet an accessary to their sin. As for his respect unto the greatness and grievousness of the crime, it excuseth not: for the recompensing of one sin with another, is not to be suffered; It was not lawful for him, to yield his Daughters to the lewd lusts of the Sodomites, thereby to keep them from a more grievous sin: neither is it lawful, that we in ourselves should commit a less fault, to avoid the greater. Wherefore when the matter cometh to sin, although it seem to be but light, it is wholly to be forborn; And if any matter more heinous might seem to ensue by the delay of sin, the care thereof must be committed to God: but under that pretence we must not commit any sin. Whatsoever is sin, the same must straight-way be rejected, let there afterwards follow what will; What sin almost might not be excused, if it were lawful to redeem a greater sin with a lesser? Rom. 9.3. Q. Did not Paul prefer the less sin before the greater, when he said; That he could wish to be accursed from Christ for his Brethren, rather then they should continue in that blindness and obstinacy wherein they were holden? A. The Apostle desired to redeem the Jews with the peril of his own self: Martyr. comple. Epist. 1 p. 2. c. 3. sect 13. Ursin. cat. p 3. q 49. ●olan. Synt. lib. 9 c. 29. Perk. treat. of cons●. c. 2 not with sin, but with his loss and hurt; namely, to be accursed from Christ: not that he meant to be an Apostate, or to forsake his belief in Christ, but onely to be without the fruition of eternal and happy life. He doth not wish to be made the enemy of Christ, but not to enjoy the blessed Vision of Christ, that his Brethren might be saved. He doth not wish of an Elect to be made a Reprobate: but remaining a chosen vessel to be deprived of the glory of the Elect, that the Israelites might be saved; if the will and counsel of God would suffer it, to which he wholly submitteth himself. Q. What is a fit Rule to be observed? A. When two Precepts of God seem one to be repugnant to another, so as the one is a hindrance to the other, that they cannot both at one time be observed; yea rather, it is necessary that one of them for the time being be omitted; then that which shall be judged weightiest and greatest, must be retained. But yet in the mean time, that other, which is reckoned to be less and lighter, Eph. 4.11. is not violated; because in the same there is nothing done against the Law of God. 1 Tim. 3 6. There is a Law, that the Church must not be deprived of Ministers, so as it should be destitute of them, and Paul hath another Law, that a Minister must not be a Novice, or man newly entered into Religion: the Church of Millan was much troubled, because it could not find a meet Bishop, that as well was free from the heresy of Arius, as also that had great authority and learning given him of God: onely there was Ambrose; but yet a Novice, and newly come to the faith. Here are two Laws met, in show contrary one to another: but it was meet for the lesser Law to give place to the greater: for Christ so taught, when by the sentence of the Prophet he saith; I will have mercy, and not sacrifice. Howbeit he meaneth not, that he will not have sacrifice: Ma●. 9 13. Hose. 6.6 Mat. 12.7. but that if two Commandements meet together, whereof the one belongeth unto mercy, and the other unto sacrifice: he testifieth that he had rather have mercy, then sacrifice. In this Rule sundry Particulars come to be noted. First, the circumstantial and ceremonial duties of the first Table, must give place to the necessary and moral duties of the second Table. Thus the strict rest of the sabbath, may be broken without sin, Joh. 5.7, 8, 9. Mat. 12.10, 11, 12. luke. 13, 14, 1●.& 14.5. Mat. 12.5. when the performance of any work of instant necessity or mercy doth require our labour. Secondly, the circumstances of the first Table, must give place to necessary ceremonial duties. The Priests in the Temple profane the sabbath( not simply and properly, but in the opinion of the adversaries doing that which had not been lawful, if the worship of God did not excuse) and are blamlesse. Thirdly, the substantials of the second Table of greater reason, do over-rule the substantials of the second Table of lesser reason. Thus Moses permitted the Jews to put away their Wives for every cause, Mat. 19.3. Deut. 24.1. ( as namely, for some filthiness espied in them) to prevent many grievous inconveniencies in the whole policy of the Jews, arising from the obstinacy and cruelty of that obdurate people. But though the civill Magistrate may tolerate some evils in the Common-wealth to prevent the utter ruin and desolation of it; yet we must not think it lawful to redeem a greater sin with a lesser: wilfully to cast away the good creatures of God, which may serve for the use of man, Job. 6.12, 13. Mat. 15.26. is evil and unlawful: but in a case of necessity to preserve life and prevent violence, Paul and the rest of his company which were in the Ship with him, Act. 27.19, 28. did lawfully cast out their Provision into the Sea. Fourthly, the more substantial and necessary duties of the first Table do over-rule the less necessary of the same. In the time of Hezekias, the Priests admitted the people to the Passover, 2 Chro. 30.19. who had not prepared themselves according to the preparation of the Sanctuary. The sixth Rule, In a time not free, when we are pressed with some more grievous evil, we may prefer inferior Laws to the superior: where regard is not had of the excellency of the Law, but of our need. But things superior are not promiscously to be set after things inferior in the case of necessity: But this election hath place in the collation of good things especially profitable, in the comparison of things comely, with profitable; and in propositions less necessary, whose opposites do not bring in the destruction of nature, but some unseemliness, and that such as doth admit excuse in regard of circumstances. In the time of famine the Servants of God have been compelled to leave the places of their habitation, where God hath been worshipped, and to sojourn in strange Countries, where the Name of God hath not been known. The seventh Rule, We must do the most necessary works of our callings that belong unto us, though we leave other for the time undone. When Peter was inquisitive, Joh. 21.21. what John should do; Christ gives him this answer, What is that to thee, follow thou me? In which words he teacheth, that not onely Peter, but also every man must attend upon the necessary and proper works of his own Vocation, and not deal with things whereunto he is not called. The eighth Rule, Of evils of punishment, as troubles, losses, and such like, the lesser is to be chosen. As the Merchant in danger upon the Sea, may cast away his wears to save his life: The Traveller may deliver his Purse unto Thieves, to prevent further mischief. When the Prophet propounded three Plagues to David, of which he was to choose one, 2 Sam. 24.12, 13. he choose to fall into the hands of God. The reason is, because in things of this nature, the lesser evil hath a respect of good. The ninth Rule, When choice of evils or punishments is offered to one that is innocent, or questioned for the profession of true Religion, he is to choose neither, but to expect and patiently endure whatsoever his enemies shall decree. For by choice of punishment he consenteth to his own unjust vexation, and is accessary to his own persecution: Also by the free election of evil, he brings himself into suspicion of sin or blame, and exposeth his credit and reputation of the calumnies of his adversaries, who will be ready to object, that he would never freely have chosen punishment, if he had not been guilty of some fault. An example of such spiritual wisdom we have in the French History in Prince Conde. When Charles the ninth King of France, in the year 1572. sent for Prince Conde, and propounded three Conditions to him, of which he choose one: the mass, death, or perpetual imprisonment. Conde answered, that by the grace of God, he would neither choose the first, and the other two he left to the pleasure of the King, being assuered that God would govern the whole matter by his providence. The tenth Rule, When Tyrants and persecutors of the Church, give space to deliberate, whether thou wilt obey their idolatrous decrees, or be cast into prison, deprived of thy goods, thrust into banishment, or miserable massacred, thou must not deliberate, nor accept of the space offered to deliberate: but simplo Idolatry, and obedience to that wicked decree, is to be refused. Dan. 3.16, 17. When the three Companions of Daniel were questioned for their refusing to worship the Image that nabuchadnezzar had set up, they crave not respite to consider of the matter; Martyr. come. p. 2. c 4. sect. 22. Calvin. opusc. Epist. 1. but return this resolute answer, Be it known unto thee, O King, that we will not bow down. Cyprian( as Augustine reporteth) when he was lead to execution, the President being desirous that he might escape, said unto him; Now I give thee space to deliberate, to choose which thou wilt, whether thou wilt be thus miserable executed, or obey, and so be dismissed. The man of God answered: In a thing so holy, deliberation hath no place. For such deliberation is a degree of yielding, and doth much harden the enemies of the truth in their ungodly courses. Non carnis said Spiritus hac est prudentia, siquam veritatis diminutionem foras saluti adversantem, ubi non potest corrigi sine perturbaetione Ecclesiae. Jun in Gen. Polan. Syntag. Tom. 2. lib. 8. c. 8. Psal. 116.10. Jer. 20.9. 1 Reg. 18 21. Apoc. 21.8. 1 Cor. 12.7. Jer. 1.17. Mat. 28.29. Act. 20.28. Num. 32.6, 7. Jud. 5.23. 2 Sam. 11.11. 2 Tim. 4.16. Eph. 4 14. 2 Cor. 2.11. Act. 17.16. ● Cor. 16.9. Tit. 1.10, 11. Isa. 59 4. Jer. 9.3. Isa. 63.5. Ex. 10.26. Dan. 6.11. And not onely so, but it argues that the minds of men are not fixed upon the truth, nor affencted towards the glory of God, as is meet. What? that they which are over careful, least their life, goods, dignities should perish( which is the ground of that deliberation) do easily defile themselves with impure superstitions. The eleventh Rule, Christian wisdom will not permit men to promise silence in any necessary point of Gods truth, which they are called to testify and make known, that they might procure their own liberty, and free themselves from vexation: for such promise of silence is a kind of halting, doth argue timorousness, and hinders the edification of others. The Ministers of the Gospel must faithfully publish the whole truth of God, and keep nothing back from the people, which they have received of God, but that they do not, who promise silence in any necessary truth, to purchase peace. Moreover, this keeping silence doth hearten the adversaries in their courses, and tends greatly to the prejudice of the truth, which by this means is suppressed by little and little; What is this? but to forsake their Brethren in the time of danger and difficulty, in a sort to deny the truth, set open a gap for superstition to enter, give opportunity and advantage to the adversary, and cast an imputation upon them that are most forward, as if they were humorous, indiscreet, furious. When God calleth men forth to bear witness of the truth, what is it but a kind of starting back, to bind ourselves by promise not to publish that part of Gods will, which is now opposed and called into question? Then especially are we to abide in our Station, and to quit ourselves like men, when the truth is opposed by many adversaries. Moses being sent to deliver Israel out of egypt, would not leave one hoof behind him. Daniel would not forbore to pray thrice a day, nor to set open his window, and look towards Jerusalem, that he might redeem longer time, wherein he might profit the Church. wisdom will neither run hastily, nor deal unfaithfully. The twelfth Rule is; In a case of necessity imposed by God himself, it is lawful to transgress a circumstantial or ceremonial precept, for the performance of a moral duty: for then according to the mind and will of the Law-giver, the lesser Commandement must give place to the greater, and in that case no precept is broken. But if men upon their own will and pleasure shall impose Ordinances upon the Church, contrary to the Rules of Scripture, it is not lawful to break the lesser Commandement of the Law, that we might obtain liberty to do the more excellent. When the br ache of a ceremony, carrieth with it the tran●gression of some mo●all duty: in that case a man ought rather to die, t●en to be forced to that transgression, where there is no necessity. So for a Christian, to ear things sacrificed to Idols for his necessity, when it may be done without offence, is lawful: but to ear it in approbation of an idol, being thereunto compelled by the enemy, were a denial of his Profession. Willet in 1 Sam. 21.7. q 4. Mat. 12.4. 2 Mac. 7.1. A lesser duty in quality or kind,( if comparison be made) may be more straight and greater in knot and band. Divine necessity, by Gods Ordinance, altereth the nature of the fact, not human by mans enforcing authority. tail of circ. walk. c. 21. Bellar. de matr. l. 1. c. 27. Deut. 23.24, 25. For the Lord hath not dispensed with his Law, in any such consideration. Mans pleasure in commanding this or that under a great penalty, makes not the precept of God forbidding it, of none effect, as instant danger or necessity doth the Law, touching the circumstantial rest of the sabbath in that particular case. Had Daniel forborn the ceremony of kneeling at prayer, and looking towards Jerusalem out of any natural necessity, or by reason of any infirmity, which might have been prejudicial to his life thereby, it had been none offence: but when he is forbidden to pray upon pain of death, he will not obey. It is lawful to fight against our enemies, in defence of life and country, upon the sabbath day, if we be assaulted: but a Minister of the Gospel might not go to the Fencing-School an hour or two upon the Lords day, being thereunto commanded, that he might procure liberty afterwards to preach the Gospel. In extremity it was lawful for David to eat the showbread, when he was an hungered: but the Jews, when there was no such necessity, did choose rather to die, then to eat Swines flesh. And thus when a man is called forth to bear witness to this or that point of Gods truth, it is not lawful for him, either by silence or denial of it, to procure liberty to teach matters of greater importance in themselves. When God thrusteth us upon greater duties, the relinquishing of obedience to a lesser duty leaveth to be a sin: because the Law-giver in that case hath released us from the inferior Law. But when God calleth to the practise of inferior duties, then to slip aside under pretence of doing greater and better service in the weightiest matters, what is it but to do evil that good may come thereof? Necessity( we say) hath no Law, but is to be understood in mans Laws, when some sudden case falleth out, so as the inferior cannot have recourse to the Law-maker, that then he may interpret the Law himself, and break the letter of it, to follow the reason and intent of it: as in case of the murder of a Thief. But in the Law of God, one onely case doth dispense with it, and that is, when necessity from God so altereth a fact, as it taketh away from it all reason of sinning. As for example; It is not lawful to mary ones sister, but in the beginning of the World extreme necessity altered this fact, and gave dispensation. So it is not lawful to take away that which is anothers: but( as some Divines think) extreme necessity makes it lawful: because it is not anothers any longer, seeing the Law of nature itself maketh some things common in such extreme necessity. On the sabbath we must hold ourselves strictly to Gods worship: but if an house be on fire, we may leave it without sin. But that the pleasure of the Church, should so alter the nature of the fact, as to make that lawful which is contrary to the Law of God, is a Paradox in Divinity. Say the Ministers of the Gospel should be enjoined to wear Womens apparel, under the penalty of deprivation; might they redeem their liberty by such conformity? If not; then the mere pleasure of men, cannot make that lawful, which in some extreme necessity is not to be condemned. And yet, if men were disposed to pled for that practise, they might say; When two works or duties commanded of God, do meet in one practise, so as we cannot do them both, but one of them must of necessity be done, the other of necessity must be left undone, in this case the work or duty of greater reason, must be performed, and that of lesser reason must be neglected and omitted, and it is a sin to neglect the greater to perform the lesser. But to preach the Gospel is a work of greater reason, then to suffer deprivation for refusing to wear Womens apparel. Therefore it is necessary the Ministers of the Gospel should yield to wear Womens apparel in the case of deprivation. If the conclusion be absurd, one of the Premises must needs be false at least, Datur quidem venia necessitati, said necessitati, quae instituto efficientis repugnat,& voluntati. Down. in Ram. Log. lib. 1. cap. 50. or the whole frame inconsequent: for of a truth nothing but truth doth follow. In spiritual things to preach the word is so necessary, as Paul cries woe upon himself if he does not, because the Flock of God depends upon him: But if I may not preach, unless I wound my consicence, by compounding with heretics, and blending truth with error, I must never preach, but leave the care of the Church to God, who without my lye, will provide for the good of it. Thus Elijah fled and left his Ministry, because he could not exercise it, unless he would have received Baals ceremonies, and flattered with the Baalites: and if he had not thus forsaken his place, he had forsaken the Church. Great Athanasius choosed rather to leave his Church, then to yield any thing to the Arians. St Paul knew, that after he went from Ephesus, grievous Wolves would come in not sparing the Flock: and yet because he could not stay to preach, unless he would have restored some pharisaical Observations; and unless for peace sake he would have yielded to the rites and Image of Diana, he left the place: because he must not do the greatest good by any evil means. Act. 20.29. Q. The Apostles, and Elders, and whole Church at Jerusalem concluded and determined, that the Gentiles should abstain from things strangled, and from blood, and that by the inspiration of the Holy Hhost. A. 1. The ground of this Decree, was the direction of the Holy Ghost: but out of the Text it cannot be gathered, that it was concluded by the infallible guidance and immediate inspiration of the Spirit. It seemed good to the Holy Ghost and to us, Act. 15.28. Act. 15.21, 22, 23. Rain. cens. Apoc. Tom. 1. Prelect. 1. Whitak. de Conc. q. 3. c. 3.& q. 6. c. 2. p. 220. Lubbert. de conc. lib. 2. c. 2. Field of the Ch●l 5. c. 51. Cartw. in Rhem. an. on Act. 15.21 22. Whitak. cont. stap. de auth. sac. sc. lib. 1. cap. 3. Gal. 3.6. say the Apostles: To whom? To us Apostles, Elders and Brethren, even the whole Church at Jerusalem. What? were all these immediately inspired? It would be hard to bring a brobable Argument of that assertion. I make no doubt, but the Apostles were certainly assured what to resolve in the matter proposed, being specially assisted by the Spirit of Truth: but out of the History it cannot be collected, that they did wait for a new immediate Revelation, and relied not on the knowledge they had of the Scriptures and truth of God. The Holy Ghost speaks in the Scripture, as well as by immediate inspration: Whatsoever is soundly, truly, directly gathered thence, and contained therein, that is of God, no less then that which is, from him by immediate Revelation. Therefore the Apostles in saying, It seemed good to the Holy Ghost and to us, do declare that they subscribed to the Holy Ghost speaking in the Scriptures, and approved what there he taught: but intend not to intimate an extraordinary inspiration to make that Decree. For as the Scriptures are said to foresee in respect of the Author of them, so it may be said in respect of the Scriptures, that it pleaseth the Holy Ghost. And it is apparent by the council, that those Decrees pleased them, because they concluded them out of the Scriptures. And this is evidently set down by the Greek Scholiast, which saith, that therefore the Holy Ghost is there set down: For that Christ had not taught this, but the council uttered them, Oecum. in hunc loc. grounded of the Law. 2. The things imposed were necessary before they were enjoined, not necessary because enjoined. Necessary, not simply in themselves, but by accident in respect of that time for the preventing of offence, the weakness of the Jews, and collation of the Gentiles with them, was the reason why the Apostles commanded abstinence from blood, Lyra in Act. 15 and strangled, among the Gentiles: and that reason ceasing, the the Observation itself ceased. For the authority of Moses, and the common and Ancient custom long in use, abstinence from these things ought not rashly, could not suddenly be laid aside without scandal: And for that cause, the Apostles tendering the weakness of the Jews, commanded the Gentiles to abstain from these things, respecting the offence, not the things themselves. It was indeed imposed without express limitation of time, but not without respect to scandal; which was the main cause of that constitution. The Apostle Paul who was present at this Assembly did well know the sense of the Law, Harm. confess. August. confess. sect de Eccl. Potest. p. 64. Whitak. cont. durae. lib. 8. sect. 103. p. 780. 1 Cor. 8.8, 9, 13.& 10.25.26, 27, 28. Rom. 14.3, 6, 10, 13, 14, 16, 17. Col 2.16. 1 Tim. 4 3.4. Tho. Aquin. in 1. 2. q. 103. art. 4. ad Arg. 3 Deut. 14.21. and mind of the council, doth so explain it, that he teacheth it is not unlawful to eat of any meate that is sold in the Shambles, unless it be in case of offence: yea, that every creature of God is good, and ought not to be refused, if it be sanctified with the word and Prayer. And the very scope and drift of the Apostles in that Decree was, to deliver the Gentiles from the yoke of the ceremonial Law: therefore they command not abstinence from things strangled, and blood, as from things unclean( that had been contrary to their intent and purpose to establish the ceremonials) but for the peace and quietness of the Church, that the conscience of the weak Jews might not be offended. In time of the Law, when the use of these things was prohibited to the Jews, it was lawful for the Gentiles to eat thereof: much more in time of liberty they were not forbidden, as things in themselves, or by institution simply unlawful. The giving of offence, not the eating of blood, or strangled, further then it was offensive, is that which is forbidden; the one as the end, the other as the means during the time it did continue to be scandalous. And when the offensive eating onely, and not the simplo use of blood and strangled is prohibited, of what necessity could it be to add any limitation of time to that constitution. Neither can any object, that it is urged as perpetual, upon an ordinary and standing reason of necessity, and fitness: for abstinence from these things is not urged at all as fit or necessary in itself, but with consideration of those times and occasions. So that the Gentiles might lawfully without breach of Law or scruple of conscience, eat of either, in so doing, they did not scandalise. But it is observed, that Christians abstained from blood and strangled, till the time of Tertullian, Origen, cyril, Eusebius, council of Ganga, yea of Augustine, four hundred years after Christ. I confess, abstinence from these things was still in use, when the weakness of the Jews was past: but for another end( as our Writers have observed) drawn proportionally out of the Apostles first Decree; viz. F. Jun. cont. 3. lib. 4. cap. 16. not. 32. 35, 36, 37. F. Jun. ibid. to teach how much Christians abhorred and had in detestation the bloody sacrifices and ceremonies of the Gentiles. And this seems to be confirmed by the words of Tertullian and cyril. But if the faithful of those times, did ignorantly mistake that apostolical Decree, taking that to be simply for itself, perpetually condemned, which was forbidden onely in respect and for a time they dealt superstitiously, contrary to the mind of the Apostles, and are not to be excused therein. In one place Augustine is of opinion, Arg. Ep. 154. ad ●ublic. that a man ready to famish should not eat of meate sacrificed to Idols to save his life, though he might do it without offence; wherein without question he is too severe, not well weighing what he said. But else-where far more truly he teacheth, Aug. confess. lib. 10. cap. 31.& cont. Fauman. lib. 32. cap. 14. that that Law was abrogated, and not observed of many; that Christians were accustomend to eat blood, and that prohibition was onely that the Jews and Gentiles might be reconciled, and knit together in the corner ston, Christ Jesus. Again, the Apostles in that constitution, enjoin onely the forbearance of some act indifferent: they prescribe not the use and practise of any Jewish ceremony. Now it is one thing for a Minister of the Gospel, to abstain from flesh upon a Friday, or in Lent, in the presence of a popish or superstitious person, whom he is loathe to offend, and of whom he conceives hope, that by condescending to him in this or the like, he may be won to the Gospel: another for him to conform to their use of oil, cream, Salt, Spittle, and the like in baptism. 1 Cor. 10.23, 24. Rom. 14.21. Rom. 3.3. T. Aquin. ●. 2. 43. art. 7. resp. ad. 5. Acts of Christian liberty must be practised or forborn, according to the Rules of charity, which bind us to respect the edification of our Brethren: but things forbidden must not be yielded unto upon any such pretence: No sin is eligible. The Apostles who forbade the Gentiles to offend the weak Jews, by their eating of blood, will not have them burdened with circumcision, and other rites of that nature, Act 21 25. which were necessary to cease at the coming of Christ. Moreover, the Gentiles before were accustomend to abstain from blood, and strangled, especially they which had been subdued of the Jews, were bordering round about them, or did sojourn amongst them as strangers. It was an opinion constantly received amongst the Jews, that God did deliver to the sons of Noah seven Precepts: Hooker Eccl. pol. lib. 4. sect. 11. Ainsw. in Gen. 9.4 Namely, first to live in some form of regiment under public Laws: Secondly, to serve and call upon the Lord: Thirdly, to shun Idolatry: Fourthly, not to suffer effusion of blood: Fiftly, to abhor all unclean knowledge of the flesh: Sixthly, to commit no rapine: Seventhly, not to eat of any living creature, whereof the blood was not first let out. And the Heathens that would yield to the obedience of these seven Commandements, Ainsw. in Exod. 12.45. though they received not Circumcision, nor observed the other Ordinances given afterwards to Israel: they were suffered to dwell as strangers amongst the Israelites, and to sojourn in their Land: but whosoever transgressed any of these Precepts wilfully, the Jews held he was to be killed with the Sword. So that it was easy and not burdensome for the Gentiles to observe these things in common with the Jews: and to the Jews it might seem hard, that the Christian Gentiles should be incorporated into the same Common-wealth and be exempted not only from the Law of Moses, but even from those things positive, which were observed before Moses. In a word, abstinence from these things was necessary for the time, and for the fitness commanded: the imposition of it was warranted by Scripture, commanded onely in case of offence: and when the season of that Law ceased, the observation itself fell to the ground. It will be said, The Law requiring abstinence from blood, and strangled, was abolished by the coming of Christ: Calvin opusc. Epist. 1. p. 554. in which respect it was in nature no less evil, though it might be less inconvenient then the ceremonies of practise. The special Law forbidding to eat blood, or strangled, was abolished by the death of Christ, so that it was now lawful, which was before unlawful: but the act of abstinence was and is in itself indifferent, and we may eat or abstain as we please, so it be without superstition or offence. And how abstinence from blood, and strangled, should in nature be no less evil then circumcision, purification, or other legal ceremonies of that sort, I am yet to learn: seeing in that which was necessary to cease at the coming of Christ, the Gentiles were not made conformable to the Jews: yea, the Apostle Paul taught the Gentiles, not onely that they were not bound to keep the Laws of Moses, but that Observation of those Laws, which were necessary to be abrogated, was in them altogether unlawful. Act. 16.3. Act. 18.18.& 21.23, 24.26. Act. 13.14, 42.& 18.4.& 17.2. Q. The Apostles observed the Jewish ceremonies, and advised one another so to do. Paul circumcised Timothy; shaved his head, purified himself, made a Vow, contributed; offered sacrifice for his purification, observed the Jewish sabbath: and to some of these things he was advised by James, and the Elders of Jerusalem. A. What the Apostles did, they did voluntarily: because they judged it most expedient so to do; no necessity of command, but expediency of fact at that time and place inducing them thereunto. If the Argument that some Divines would draw from this their practise, be of any force, we may conclude, That a Minister of the Gospel, living amongst popish and superstitious people, who do hold and esteem the observation of most or all popish rites, customs and ceremonies, to be essential parts of Gods worship, and necessary to salvation: he, to please the people, and to win the more liberty to preach the Gospel is bound to conform unto them all, yea, though their use be not enjoined, but prohibited by Law. For the Apostles had in the council defined, that the Gentiles should not be burdened with Jewish observances, but onely abstain from blood, and strangled; nevertheless, Paul after this circumcised Timothy, purified himself, and not because he was thereunto compelled by the Law of any superior, or stood in danger of deprivation in case he did refuse; but that he might not offend the weak Believers, that he might win the unbelievers to the Gospel. Now draw this into form of reasoning, and it runneth thus: The practise of the Apostles in submitting to Jewish ceremonies, is a pattern and sampler for us, what we may and must do in receiving or refusing significant, scandalous, inconvenient ceremonies devised by men, imposed by authority, abused to superstition or idolatry. For in what cases they admitted of Jewish ceremonies, in the same or like, it is lawful, yea necessary for us to receive and tolerate by practise, ceremonies of like nature devised by men. But the Apostles, when they were conversant amongst the Jews, did submit to the use of Jewish ceremonies inconvenient, urged by contentious Brethren, with an opinion of holinesse, necessity, and worship, perniciously abused for confirmation of most false, heretical and impious Doctrines, for use and continuance, the occasions of many pernicious effects to them that abused them: and this they did twenty years after they had preached the Doctrine of Liberty, not by compulsion of Law, but voluntarily to please the people, and win liberty to the Gospel. Therefore the Ministers of the Gospel should voluntarily and of their own accord, yield to the practise of any or the mos● part of popish or Jewish ceremonies, if they be urged by superstitious and contentious Brethren as essential parts of worship, necessary to salvation, though the use and continuance of them be the occasions of many pernicious effects to them that abuse them; and that a long time after they have preached the Doctrine of salvation, and laboured to inform them in the truth of God. Martyr comp. p. 2. From this example of the Apostles going up to the Temple at the time of Prayer, and their conformity to other legal rites, some would gather, that it is lawful for Christians to present themselves bodily at the mass, so in heart they detest the abomination there committed. A collection much like the former, in respect of the truth of the matter concluded, and the manner of arguing: and what sheweth the weakness of the one, turneth the edge of the other. Wherefore we are to know, Calvin Epist. 265. Zanch. de read. cap. 17. de vitijs exit. cult. Thes. 11. Resp. 5. Object. Conrad. Schlus. Tom. 13. Martin. comple. in legem Disp. 28. de leg. cerem. abrogat. Id. de seder. sacr. tre. 2. c. 2. q. 9. &c. 3. q. 5. &c. 4. q. 30 31. Martyr comp. p. 2. c. 2. sect. 31. Deut. ●6. ●sal. 137.4. that the ceremonies of the Law commanded by God, were necessary till Christ, and being abrogated by his death, they ceased not to be of use amongst the Jews, till the destruction of Jerusalem. For God would not have his Temple stand without some ceremonies: which as long as it stood was an holy Mansion of heavenly Doctrine, and a place where he might lawfully be worshipped. The Apostles did not so teach the abrogation, no not of those things which were necessary to cease, but that even the Jews being Christians, might for a time continue in them. It pleased God to deliver the Law of ceremonies unto the Jews, to confirm it by visible signs and Wonders, to appoint a Place, even a Tabernacle, where they should meet to practise that ceremonial worship, and to tie the exercise of it to that place onely. The same God appointing a second Place to be built by Solomon, did fill it with his Glory, and gave commandement to all the Tribes to resort thither, to perform the eternal service of the Law, and within the Gates of Jerusalem to eat the Passover: And when the City and Temple was destroyed, the exercise of the legal worship of sacrifices, was suspended and stayed till their return out of Babylon. Then God purposing to re-establish his Ordinances, stirred up the Spirit of the Persian Kings, to further the building of the Temple, incited the people to that work by Haggie and Zachary, and after the finishing of it, promised his presence therein, renewed again his Covenant with them, and bound them to worship him with legal service in that place. Now as God did thus visibly and apparently( dealing with the Jews as Children) confirm the Law of the carnal Commandement: so it was expedient( considering his wonted manner of dispensation with the Jewish people) that by some visible signs he should manifest unto them the utter abolition of the Law and rites thereof: which was not done so fully whiles the Temple stood. For the standing of the Temple did imply a continuance of the levitical Rites, for the exercise whereof the Temple was dedicated and set apart. The Prophet Daniel did fore-tell when the sacrifices and ceremonious worship was utterly to be abolished, in these words: And he shall confirm the Covenant with many, Dan. 9.27. for one weak: and in the midst of the weak, he shall cause the sacrifice and the oblation to cease, and for the overspreding of abominations, he shall make it desolate, even until the consummation, and that determined shall be powred upon the desolate: Fran.& Jun. an. in Dan. 9.27 Jun. in Dan. 9. ●olan. ibid. Alsted. pr●t. Theolog lib. 2. cap. 115. Fol. 429. Maldonat in Mat. 24 5. which according to the interpretation of the Learned, must be referred to the time of the destruction of Jerusalem. The Disciples of Christ hearing him speak of the destruction of the holy City, when one ston should not be left upon a ston; they asked him when those things should be, and what sign there should be of his coming, and of the end of the World; joining these three together, The desolation of the Temple, the coming of Christ, and the end of the World, as it were all pertaining to one time: and therefore for that which is demanded in Matthew touching the sign of his coming, and the end of the World; In mark and Luke this onely is asked, Mat. 24.3, 4. What sign should be of the destruction of the Temple in Jerusalem: Upon which occasion our Saviour doth discourse unto them of the desolation of the Temple by Vespasian and Titus, alluding to the very place of Daniel before cited, in which the final ceasing of the Sacrifices with the Temple, is plainly fore-prophesied. Till that time then, the outward and civill Government of the Jews Common-wealth with their ceremonial service and Law-worship, Mat. 24. When ye see the abomination of desolation, stand in the holy place. Martyr. come. lib. 2. cap. 15. sect. 24. still remained in the holy City and Temple of God, and that by special dispensation. When the Temple was made equal to the ground, the ceremonies were honourably butted under the ruins of it, and afterwards they ceased to be indifferent: but till that time their use was not wholly determined, as that which was presently to be abandoned, and no longer to be continued amongst Believers. Christ Jesus by his death did fulfil the bloody and foreshowing lordships of his death, and so the substance coming in place, the shadow vanished of its own accord: nevertheless, seeing the Jews had solemnly received the ceremonial Law from God, it had by many evident and visible signs and tokens been confirmed to be divine and from above, it was necessary, they should as plainly and plentifully be assured from Heaven, that now according to the good pleasure of God, it was to cease. For none but God himself can dispense with his Law: Authority inferior cannot set us free, when superior power hath laid his bond upon us. The Jews knew for certain, that they had been obliged in conscience to the observation of the Law of Rites and Ceremonies; and in all ●quity the Doctrine of Liberty and Freedom, must fully and manifestly be published and made known unto them, before they could be urged to relinquish and forego the use of it, which after so solemn manner was pressed upon them. Yea, so graciously was the Lord pleased to deal with them, that till the efficacy of Christs death was plentifully manifested, and the abrogation of those ceremonies by visible signs and tokens undoubtedly ratified, he dispensed with the weak believing Jews in those observations. The legal Figures were given to the Jews till Christ should shine in their hearts, which was done by little and little: and the infirmity of the believing Jews was excusable, till they were plentifully enlightened with the beams of truth, and infallibly certained of the ceasing of those Ordinances, to which for a long season they had been obliged and accustomed. But the matter itself speaks, That Christ for a long time was unknown to many of them; other were so illustrated with his beams, that they wanted much of full shining brightness: the most were ignorant of their freedom and deliverance from the bondage and burden of the levitical Law. Peter himself, who had familiarity, conversed with our Saviour more or less, from whose mouth he daily heard most heavenly directions, and saw the Wonders that he did; who by many signs and tokens had been infallibly confirmed of the assurance of Christs resurrection, and with the rest of the Apostles was furnished with the extraordinary gifts of the Holy Ghost, to preach the Gospel of the kingdom to all Nations: he, two years or thereabouts after the ascension of our Saviour, was so ignorant of this truth( as were other of the Apostles also) that he needed information therein by Vision from Heaven Can any man imagine, that the through information of the Jews in this point, is a work of small time and labour? Full instruction and a good space of time was needful to acquaint them with, and to root them in the Doctrine of Christian Liberty: And this time granted, was from the death of Christ, till the destruction of Jerusalem. Our blessed Saviour Jesus Christ, the wisdom of the Father, speaking of the time of sacking and eversion of Jerusalem, did expressly command his Hearers and Disciples the Jews to pray, Mat. 24.20. That their flight might not be upon the sabbath day; to wit, that day which the Jews observed for their sabbath: which admonition is proof more then probable, that the observation of Jewish Ceremonies, was tolerated amongst the Jews till the overthrow of the Temple, and that by special dispensation from God. For if the observation of the day had been utterly abrogated, as a thing unlawful to be kept, he would never have charged them to pray against that time of flight, as a thing unfit and burdensome. To this may be added, that in Jerusalem the first Christian Bishop not circumcised was mark, Euseb l. 4. c. 5. 6. Nic. l. 3. c. 25. Sulp. Seu. p. 146. in edit plant. Osiand. Epit. Hist. Eccl. cont. 2. c. 4. and he not Bishop till the daies of Adrian the Emperour, after the overthrow of Jerusalem; there having been fifteen Bishops before him which were all of the circumcision. What lets now to conclude( according to the constant judgement of Divines) that the Ceremonies of the Law were de jure abrogated by the death of Christ, but de facto their use ceased not altogether, till the utter eversion of the City and Temple, and that by the wise permission of God, who was pleased, so long to bear with the weakness of his people. Nay, Aug. Epist. 19. ad Hieron. Calvin Epist. 265. Willet cont. 6 q. 3. prop. 1. Jun. Thes. the●. de leg. 23. sect. 11. Hooker. Eccl. Pol. lib. 4. Act. 15.1. it doth not appear in Scripture or other ways, that the Apostles did teach the Jews necessary to lay aside the observation of the carnal commandements, till the day of their burial came, when the Lord should from Heaven declare, that they were no longer pleasing unto him: For when certain of the sect of the Pharisees who did believe, went forth: and coming to Antioch, taught, that it was necessary for the Gentiles to be circumcised, and to keep the Law of Moses: Paul and Barnabas disputed against them, and continued still teaching the Gentiles, not onely that they were not bound to observe the Laws of Moses, but that the observation of those Laws and Ordinances which were necessary to be abrogated, was in them altogether unlawful. This they preached concerning the Gentiles onely, not touching the Jews: and therefore Paul coming to Jerusalem, Act. 21.22, 23, 24. when he plainly understood from James, how his Doctrine was misreported, as though he had taught all the Jews which were amongst the Gentiles to forsake Moses, he was contented by his actions to make it apparent, that those flying reports were untrue, Calvin. opusc. confut. Hol. p. 659. and that he himself being a Jew kept the Law, and walked orderly, even as they did. But as for the Gentiles, they altogether disallowed in all them all conformity with the Jews, in those things which were of necessity to have an end by the coming of Christ. And therefore when Peter withdrew himself from the Gentiles at Antioch, and conformed to the Jews, Paul withstood him to his face: and when other false Brethren would have compelled Titus to be circumcised, Gal. 2.2, 3, 4. he withstood them boldly, and gave no place unto them, no not for an hour, neither fearing their offence, nor dreading their malice, nor shrinking for peace. Wherefore the erroneous conceit of the obstinate, misbelieving, ignorant or weak believing Jews, touching these Ceremonies, or the avoidance of persecution stirred by the malicious, were not the reasons that simply moved the Apostles to conform unto them: But they perfectly understood it to be the good pleasure of God to bear with the Jews frailty for a time, and knowing it to be their duty in such and such cases, to please them, and not to trouble the Church; they with all readiness and not upon constraint submitted themselves, when those circumstances did occur. Q. Is it not lawful for a wise man to use simulation or dissimulation in some matters? Prov. 29.11. A. It is lawful for a prudent man to conceal some part of the truth, and utter another, and so to dissemble some things, if it be done without injury or fraud of piety, truth and charity, of justice and our Vocation. The Angels that appeared to Lot in the likeness of men, Gen. 19.2. did at first refuse the courtesy that he proffered, and made answer, they would lodge in the streets. Joseph carried himself strangely towards his Brethren, Gen. 42.7. and spake roughly unto them, that he might search out the truth and accomplishment of his dreams, understand the mindes of his Brethren, and know the whole manner of his Fathers Family. 1 Sam. 16.2. Samuel going to Bethlehem to anoint David, doth by the commandement of God conceal some part of the truth, the chief end of his coming. So the Prophet Jeremy being asked by the Princes, Jer. 38.27. what communication he had with the King, onely he telleth them, that he had entreated him, that he might not return to Jeonathans house to die there, but the rest of the conference he uttered not. When the Kinsmen of our Saviour urged him ambitiously to go up to the Feast of Tabernacles, Joh. 7.6.8. he answereth them, My time is not yet, Go ye up to the Feast, I will not go up. This negation of Christ, which seems to be simplo, must be understood according to the opinion of his Kinsmen, that is, he would not go up to purchase human glory to himself. But to prevent mistaking, there are four things in the act of semblance or dissimulation to be observed, the mind of him that dissembleth, the thing or subject wherein, the manner, and the end: If all these be good and lawful, the dissimulation itself cannot be condemned; Vid. Jun. in Gen. 42. Pol. Tom. 2. l. 8. c. 8. if any one be evil, the dissimulation is evil. If it come from a distrustful mind, doubting of Gods providence, it is sin: not so, if in things lawful it be used onely as a means, the heart still depending upon the Lord. In matters of Religion, in which the glory of God, and the salvation of ourselves and our neighbours is handled, there is no place for dissimulation: But in civill, external, and politic things it may be used, if the root, manner, and end of it be allowable; Luk. 24.28, 29. so our Saviour used a kind of semblance, when to take trial of the Disciples humanity, he made show, as though he would have gone further: Gal. 2.13. but Peter offended, was justly reproved of Paul, that in a religious matter dissembled, withdrawing himself from the Gentiles, with whom he had eaten before, for fear of them of the circumcision. In the manner of dissimulation heed must be taken, that nothing be done in fraud of the truth, and love in things of truth, nor of justice, and our Vocation in matters of right and wrong, whether the semblance be serious or in another kind. Also respect must be had to the Persons, before whom and towards whom we make semblance: for it is one thing to make semblance or use dissimulation before the ignorant, another before men of knowledge; it is one thing towards the weak, another towards the strong; one thing towards friends, another towards enemies; one with the simplo, another with the obstinate. The end of lawful dissimulation, is the edification of the Church in general, or of the godly in particular, the finding out of the truth necessary to be known, the keeping close of the truth unfit and unprofitable to be revealed, the preventing of danger, 1 King. 3.25, 27. and such like. Thus the two Women contended before Solomon, touching the living Child, whose he should be: he used an holy dissimulation to find out the truth. But if semblance tend to an evil end, it is evil: as for a man to make show of Religion to aspire to honour, as Hypocrites do; or to speak faire to our neighbour, Gen. 4.8. when war is in the heart, as Cain did to Abel. Q. What then, may a Christian use no wisdom to save and deliver himself out of the hands of persecutors, or to preserve his liberty in the Gospel? A. Our Saviour requireth prudence in his Disciples tempered with simplicity. Mat. 10.16. Behold I sand you forth as sheep in the midst of Wolves: be ye therefore wise as Serpents, and harmless as Doves. This serpentine wisdom, stands in these things. First, that they be wary, attentive, provident and circumspectly, not to thrusts themselves into needless danger, by laying themselves open to the malice of the adversary without cause, Ezra. 4.4. Mat. 10.7. or trusting false Brethren that cuninngly insinuate themselves. Beware of men. It is necessary in a sort, that we join ourselves to some Church: but it is not necessary to salvation, either simply or in any sort, that a whole Church or any particular member of it, should at all times make open profession to the world, of that religion which they hold, and secretly practise: for this were to cast themselves wilfully into the mouths of the bloodthirsty and ravenous persecutors. It is too true, that an over great-zeale of martyrdom carried some men, now and then, further then they should have gone to the endangering and losing of their lives. But it is as true, that our Saviour, his Apostles, and the Churches, from time to time, Joh. 4.1, 2, 3.& 8.59.& 9.3. Act. 8.1.& 9.24.25. have been careful to hid, themselves from the sight of Tyrants, when the Gospel was persecuted, as far as their callings, and other occasions would give leave. Indeed they never would( nor is it lawful) to deny the truth of God, or themselves to be Professors of it: yet, did they conceal as much as they could, from the Persecutors, their times and places of meeting, and also the several members of their Churches. To deny Christ, or the truth of his Religion, is always damnable, and without repentance, bringeth damnation unavoidably; not to make public profession of Religion is not always so: but then onely, when the Lord, by some special occasion, according to the general duty of a Christian, or a mans particular calling, thrusteth or draweth him forth to give testimony to the truth, by maintaining it, or suffering for it. The Apostles Calling necessary required, preaching of the Word, Mat. 28.19. Act 10.42. and for them to have failed in that duty, for fear or shane, or otherwise, had been to deny their Lord and Master. Yet were they not so tied to this duty, that they must needs continue their public preaching in those places, where persecution was raised against them, but they might flee from one City to another: and yet not to be counted to deny the Lord Jesus. As for the Churches, Mat. 10.23. that were gathered by the Apostles preaching, there is neither charge, nor reason to be shewed, why they should bewray themselves to their persecutors, by open practise of Religion in the eyes of the world. Indeed the worship of God is not to be neglected, though we cannot perform it without manifest danger of our lives, but there is no necessity to worship God publicly, where the truth of God is persecuted. Therefore did the ancient Christians, in such places assemble as secretly as they could, neither leaving the exercises of Religion for fear, nor by an inconsiderate zeal, Calvin opusc. de vitand. superst. p. 585. hazarding their own lives. And as touching private Christians, if false Brethren or subtle adversaries, shall craftily creep in to spy out their liberty, or pick advantage against them, no Religion bindeth them in that case, to make known the truth that they profess, or to answer directly unto their demands: Mat. 21.24. but they may either keep silence, or stop their mouths some other way. 2. In some cases it is lawful to speak the truth in general terms, so as the godly may be instructed, and the adversary take no advantage. Christ taught in Parables: and when the Pharisees and Herodians came unto him, Mat. 22.21. hoping to entrap him with this question, Is it lawful to give Tribute unto Caesar? he stoppeth their mouths with this reply, Give to Caesar, the things which are Caesars, and to God, the things which are Gods. 3. If the adversaries of Gods truth shall question us to get advantage out of our words, when they have nought else against us, we may lawfully require legal proceedings. When the High Priest and Elders of the people examine Christ concerning his Doctrine and Disciples, he appeals to his hearers. ask them which heard me, what I have said unto them: Joh. 18.20, 21. behold, they know what I said, 4. If the Glory of God, the edification of the Church, and the duties of our particular Vocation will permit, it is lawful by flight or other means( that God shall offer to provide for our safety, 1 King. 19.3. Psal. 56.8. Jer. 36.26. Rev. 12.6. against the rage of persecutors.) So Elias fled from jesabel, David from the tyranny of Saul. Jeremiah and Baruch were both hide by the Lord, that the King could not slay them. The Woman, that is, the persecuted Church, fled into the wilderness, where she hath a place prepared of God. This is the counsel of Christ to his Disciples; Mat. 10.25. When they persecute you in one City, fly into another. If any require more examples: Jacob the Patriarch, fled from the presence of his Brother Esau into Haran, Gen. 27.43.& 31.21. Exo. 2.15. Heb. 11.27. to Laban: and again, from thence to the Land of his Fathers. Moses, after he had slain the egyptian, fled out of egypt into the Land of Madian, where he lived forty years: And this was no rash flight, but a work of faith: though the second departure of Moses out of egypt, when he lead forth the Israelites with a mighty hand, may seem to be intended of the Apostle. ●badiah the governor of Ahabs house, hide a hundred men of the Lords Prophets, by fifty in a Cave, and fed them with Bread and Water, when jesabel would have destroyed them. 1 King. 18.13. Joh. 10.39. Luk. 4.30. In the New Testament, our Saviour Christ being in danger, withdrew himself, and that sundry times, till the hour of his passion was come. Paul, when the Jews took council together to kill him, Act. 9.25. 2 Cor. 11.32, 33. Psal. 29.30. Act. 8. ●. was le● down by the Brethren in a Basket, through a Wall in Damascus. And when the Grecians went about to slay him, he was brought by the Brethren to caesarea, and sent to Tarsus. By this it appeareth,( that it is both lawful and expedient for Christians to fly in the time of persecution:) But how far, and in what cases it is lawful for the Ministers of the Gospel, we shall consider hereafter. 5. In persecution it is not unfit to seek the benefit of Law, privilege, Act 22.25. and appeals. When Paul was bound with thongs to be scourged; claiming the privilege of a Roman, he escapeth the whip. And being to answer for himself before Festus, knowing with whom he had to deal, he pleads not Divinity, Act. 25.8. but Law; Neither against the Law of Moses, neither against the Temple, nor yet against Caesar, have I offended any thing at all. And perceiving the malice of the Jews against him, Act 25.10, 11. he refused to be judged before Festus at Jerusalem, and appealed to Caesar. 6. A sixth point of wisdom is, to conform in things honest, Act. 21.22, 23, 24. expedient, and indifferent for nature and use. Thus Paul by the advice of James submits himself to the legal purifying. Some say this was Pauls infirmity, and therefore cursed with insequent troubles. But this is no so: for had it been a fault, Act. 24. ●8. questionless he would have bewailed it in all his defences: whereas he doth rather glory in it. 7. If the adversaries of the truth dissent among themselves, it is a point of wisdom to set them together, one against the other, by testifying our agreement with the one side, in the truth. When Paul perceived that the one part of the council, Act. 23.6.& 20.5, 6. before which he was convented, were Sadduces, and the other Pharisees, he cried out in the council, Men and Brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead, I am called in question. In like manner, we may lawfully witness our consent with others in the substantial points of Faith, from whom we dissent in matters of an inferior nature, that we might procure the more favour from them. Act. 26.27. 8. Paul answering for himself before Agrippa, tells him that none of the things which he spake, were hidden from him, that he believed the Prophets. This his practise is for our imitation, how we should insinuate ourselves into the hearts of our adversaries, to win credit to our cause, and favour to our Person. Isa. 53.7. Mat. 26.63& 27.12. Act 26 15. Lastly, in their carriage and conversation, the afflicted Saints of God must be innocent, harmless, inoffensive and meek. Christ himself was, as a Sheep dumb before the Shearer. When Festus charged Paul with madness, his reply is no more but this; I am not mad, O Noble Festus: but speak forth the words of truth and soberness. If they be tried with reproaches, disgraces, imprisonment, or peril of life, they must not fill the world with cries and clamours, but fly to the Lord with sighs and groans: lay open their cares before him, and commit their cause unto him in quietness. But some Cautions are to be marked. First, In all these, men must not seek themselves, but the Lord. I would have you wise unto that which is good, and simplo concerning evil As Serpents save their head, Rom. 16.19. so must we save and keep that faithful thing committed unto us. Our Saviour Christ counseling his Disciples, 2 Tim. 1.14. When they are persecuted in one City, to fly into another: he would not have them sit idle, but preach the Gospel in other places. Mat. 10.23. For verily( saith he) I say unto you, ye shall not have gone over the Cities of Israel, till the son of Man be come. When our Saviour left Judaea, he preached in Galilee. And Paul sought not ease, but preached more, seeking the good of the Church. The second, No policy is lawful, that doth tend to the prejudice of the truth, or any part thereof. I can do nothing against the truth, but for it. 2 Cor. 13.8. To betray the truth or any parcel thereof, is perfidiousness, not true wisdom. The third Caution, We must be ready when God calleth unto it, constantly and boldly to avouch every part of his truth. The fearful to profess that, Apoc. 21.8. whereof God hath persuaded their hearts, shall have their part in the lake that burneth with fire and brimstone. Whosoever shall deny Christ before men, Mat. 10.33. Mar. 8.38. him will he deny before his Father which is in Heaven. Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. The Apostle Paul behaved himself prudently in all his troubles, but never denied his profession, when he had opportunity to make it known. Act. 24.14. This I confess unto thee, that after the way which they call heresy, so worship I the God of my Fathers, believing all things which are written in the Law and Prophets. When Christ knew that the hour appointed of the Father was come, he freely yielded himself to death: Joh. 18.4. and Paul would not be kept back with the tears of the faithful, Act. 21.12. when he understood that his bands should make to the furtherance of the Gospel. Q. May not a man bodily present himself at the unlawful rights and services of Idolaters to save his life, when he doth in heart hate ●nd detest it? A. No: the servant of God should suffer death, rather then commit Idolatry. Fly from Idolatry. The Law and the Prophets, the Old and New Testament, are full of Edicts, Commandements, Laws, Admonitions, and Rebukes, whereby strange worship is forbidden. Daniels fellowes choose rather to be cast into the Furnace, Dan. 3.18. then to worship the Image set up by a most mighty King. Machabea the Mother, with her Children, would rather be martyred, then eat of Swines flesh against the Law of God. There be infinite Martyrs reckoned up, who most constantly suffered death, because they would not forsake their professed Religion, having always before their eyes Mat. 10.28. fear ye not them, which can kill the body. What is then to be done, when they are thrust upon us? We ought to reprove them, Eph. 5.11. and with great liberty( when need requireth) to reprehend them. What though it be dangerous, and we may come to lose our goods, dignities, and lives? None of us hath upon this condition received Christianity, that his life, goods, and dignities, should remain safe unto himself. Yea, Christ hath by express words testified unto every one of us; Except you renounce all that ye have, Mat. 10.37.& 16.24. and take up your cross, and follow me, ye cannot be my Disciples. 2. Outward actions be a certain show of confession: And as it is not lawful for the tongue to disagree with the heart, in profession of faith and religion: so whatsoever is outwardly done in Divine Ceremonies, ought to agree with the same Profession. That is no perfect and true Faith, which breaketh not out into actions agreeable unto it: nor that pure and kindly zeal, which sheweth not itself in the detestation of all false ways and vain inventions. Vera pietas v●ram confessionem parit. Rom. 10.10. Luk 9.26. 4. As the inward worshipping of God, is found to be that, whereby we rightly and reverently judge of him; so the outward worshipping of him, is that, wherein we honour him aright, and as he hath prescribed. And Idolatry likewise, is of two sorts: for one is, whereby in our heart we fain by evil opinion, such a God as we list ourselves: another is, whereby we transfer the outward worship, not onely unto creatures and Idols, Calvin opusc. de vitand. sup. pag. 586. 1 Cor. 6. but also we pollute the same, with our own lies and inventions. 5. Grant that we retain in our heart the right opinion: yet the body is abandoned to Idols, and to the Devell, which ought not to be. For Paul sheweth, That our bodies are the members of Christ, which are not to be given unto an Harlot. Paul wrote this touching fornication: But the Prophets in the mean time teach us, That Idolatry is the foulest fornication of all other: for Jeremy, Ezekiel, and other holy Prophets, so inveigh against the Jews and their Church, as they resemble the same to an Harlot, which under every green three( hath laid open herself unto Idols and profane worshippings.) 6. He that made and redeemed the whole man, is not content with the half of him: neither will he have his creature partend with the devil. To me( saith he) to me alone shall every knee bow. 1 Cor. 6.20. Esa. 45.23. Rom. 14.11. Eph 2.10. 1 King. 19.18. And this is sufficiently declared in the Lords answer to Elias the Prophet: I have left unto me seven thousand persons, which have not bowed their knee unto Baal: He said not, which have rightly judged in their hearts, and which have believed uprightly in their mindes: but contrariwise, mentioneth a sign of outward worshipping; namely, of bowing the knee. The Corinthians might have excused their doing unto Paul thus: Why art thou so vehement against us. We ourselves know that an idol is nothing, we in our hearts keep the right opinion. Therewith let God be content; it is lawful for us in the mean time with the body and outward presence, to serve our own commodity. But the soul without the body, Rom. 1●. 1, 2. is no perfect Sacrifice, as the body without the soul, is no acceptable service. 7. Another mans sin is imputed to no man: but whilst we are present at Idolatrous service, this blame is ascribed and rightly impute● unto us, in that we communicate with another mans ungodliness. Do ye not know( saith the Apostle) that they which eat of the Sacrifice, 1 Cor. 10.18. are made also partakers of the Altar? What say I then? that the Image is any thing? Nay, but this I say, that the things, which the Gentiles offer, they offer unto Devils. Ye cannot drink the Cup of the Lord, and the cup of Devils. Ye cannot not be partakers of the Table of the Lord, and of the table of Devils, So as, although the corruption of the Sacrifices be not imputed to the Communicants; yet the communicating itself, from which they ought to have kept themselves, maketh them blame-worthy. And unless the matter were so, why would not the holy Martyrs communicate with the rights of the ethnics? Wherefore did Paul so rebuk the Corinthians? But it is not absolutely forbidden to godly men, that they should not be present in Churches, while profane and execrable rights be exercised. 1 King. 18.17. For Elias was present, when the false Prophets did sacrifice unto their Baal, but yet, as one that mocked them, and that boldly. Were not the fellowes of Daniel present in the Field,( having now obtained high Offices and dignities, Dan. 3.3. ) when the golden Image of the King was with great pomp erected? Present, no doubt, they were, but they worshipped it not. It is greatly to be weighed, with what mind, with what countenance, with what gesture, and with what words, a man is present where horrible Idolatry is committd. There was present a man of God, 1 King. 13.1. Act. 17.23. Calvin opusc. Epist. 1. pag. 560. at the service Jeroboam, when the King himself offered Incense to the golden Calves: but he being sent from God, came thither, and reproved, and detested that which was done; adding those threatenings which the Lord commanded him to speak. Paul also entred into the Temple of the gods at Athens; certainly, not to the intent he would allow of the Idolatrous rights: but because he might thereby, pick out an argument and occasion of confuting Idolatry. Valentinianus also lead Julian even unto the Temple: but there he gave a blow unto the Prelate of the Temple, who sprinkled his Gown with unpure water, for the purifying of him, after the ethnics manner. Q. A man may bring himself into great danger, and the Church of God in those places into great straights, unless we show some countenance to idol service. A. This doth every godly man see, and( which is more to be reckoned of) it is not hidden from God himself, who foresaw all these things, and foreshowed that they would come to pass: but would not therefore suffer his Laws to be changed. So as the nature and force of troubles and dangers, is not such, as they can abrogate the Laws of God: Those do abide, Martyr come. p. 2. c. 4. sect. 35. and everlastingly shall abide: and therefore let us not covet to have them new made for our dangers and calamities. Let us commit the end unto him, unto whom the Church belongeth: he no doubt, Gen. 22.8. will very well and in good time provide for his Spouse. Christ said to Peter, when he called him, and he prolonged, and demanded, What should become of John: If I will that he tarry till I come, what is that to thee? follow thou me. We be taught therefore to follow the Word of God, whithersoever it call us; and let us commit the care of other things( which seem to hinder us) to him that calleth us. Furthermore, this is not to be over passed, that that Doctrine oftentimes is more worth, and doth more edify, which is sealed by flying away, and by death, then that which is onely set forth by words. Silent sufferings of faithful Ministers for the truth, prove oftentimes as profitable to Gods people, to confirm them in it: as eloquent Sermons of the truth, to inform them of it. Let us not be afraid, though one of us fall or fly: but let us hope, that God in his place will raise up many more. But if we continue, and that our dissembling endure long; Calvin opusc. Epist. 1. pag. 548. the light of the Truth, and fire of Charity, which is kindled in our hearts, will by little and little be extinguished. Q. May not a Christian forbear the doing of some things not necessary, to save his life. A. In those things which are substantial, or nearly joined to them, we must give place to no man: In things not necessary, but onely convenient, which may be omitted upon occasion, we must give place to the ignorance, and infirmity of others, for edification: But to malice we must not give place, least what be yielded to it, it possess to destruction. Wherefore the malicious neglected, we must contend for edification, even with our own danger and peril. And when the omission of a thing not necessary, doth carry a show of denying that truth, for which we are bound to contend, we must rather adventure any danger, then forego the same. Dan. 6.10. When Daniel knew that the King of Persia made a Decree, that no man should ask any Petition of any god or man, for thirty daies, save of the King He went into his house, and his windows being open in his Chamber towards Jerusalem, he kneeled upon his knees, three times a day, and prayed and gave thanks before his God, as he did aforetime. And it was expedient for Daniel thus to do, otherwise he had sinned against God, nature, the true Religion of the Jews, himself, and public liberty. For the Decree was most wicked, to which a godly mind should not assent, no not in show. Q. How should a man fit and prepare himself to walk after this manner? A. 1. He must rightly inform himself in the knowledge of the truth. For all exhortations which are made to us patiently, and constantly to suffer any thing for the Name of Christ, and the cause of his Gospel, will have no great force and authority with us, unless the equity, and truth, and dignity of that cause for which we undertake the combat, be well and thoroughly understood. For when we are in such a combat and danger, that life is in jeopardy, we must be well assured of the cause for which we undergo that danger. 2. We must renounce the world, Mat. 16.24. Heb. 13.13. 1 Thes. 3.3. Luk. 11.49.& 21.12 and the things thereof. If any man( saith Christ) will come after me, let him deny himself, and take up his cross and follow me: If we addict ourselves to the pleasures, profits, or honours of this life, we can never stand courageously in the cause of God. 3. We must nourish in our breasts, an holy zeal of Gods glory, and pure Religion, that the testification, exercise, and furtherance of it, be dearer to us then life itself. To live, and to be ignorant of the causes of living, is contrary to nature. But Religion teacheth, that our whole life is so to be referred to the glory of God, Psal. 69.9. that he might be our glory. The zeal of thy house hath eaten me up. 4. We must learn to live by Faith, and commit the cause of God unto his wise disposition, who is able to do above all that we can think, and will make that tend to the furtherance of the Gospel, which to our reason makes for the utter ruin, and subversion of it. Thus Abraham offered his Son Isaac in sacrifice, being assured that God would give him again, though he knew not how. Psal. 55.22. Cast thy burden upon the Lord, and he will sustain thee. 5. If we find ourselves weak and feeble, we must aclowledge our infirmity, and cry unto God to be strengthened in the inner man. God is the giver of all grace and power, therefore in the sense of our unworthiness, we must have recourse unto him for supply. 6. Being informed of the truth, we must not admit or entertain any cogitations to the contrary; for such deliberation is a turning aside, which may occasion further wandering from the Path of Gods Commandements. If we permit that to ourselves, that declining from the Word of God, we will hear ourselves, we are in danger to run into no small inconveniences. The best course for our own ease and safety, is, to truss up our thoughts, and neither to give them place nor audience, when once we understand the good pleasure of God, speaking in his Word. Q. What considerations are there, which might move Christians willingly to suffer persecution for Christs sake? A. It is a great glory to suffer for the Name of Christ. Although our sense can apprehended nothing but infamy and reproach, yet indeed they are proper, and notable ensigns and Ornaments of heavenly Nobility. Act. 5.41. 1 Pet. 4.12, 13. For what are we, that we should be witnesses of Gods truth, and Patrons, as it were to defend and maintain his cause? Behold we are miserable men, as it were the abject worms of the Earth: yet God will have his truth to be defended of us; which Honour is so great, that it seems not to pertain to the Angels themselves, which are in Heaven. And thus the Martyrs of Christ, have esteemed their sufferings to be Crowns. A French soldier for his zealous profession of reformed Religion, adjudged with others to the fire, having this grace bestowed upon him, that he should go to the Stake Gentleman-like, without a With, demanded the reason, why he might not be permitted to wear such a chain as his fellows did, Thuan. Hist. lib. 11. Anno. 1553. Rom. 6.8. 1 Pet. 4.14. Mat. 5.10, 11. esteeming this rebuk of Christ more glorious then the ensigns of St Michaels Order. 2. Patient suffering for the Name of Christ, is the way to the Crown of life. They that suffer with Christ, shall reign with him. What labour, pains, or sorrow, will men refuse to purchase some uncertain fading honour? And shall we think much to adventure our life in the cause of Christ, that we might inherit eternal glory with him. 3. All the times of our life and death are in the hands of God, who will keep us by his power, that not one hair of our head can be pulled away, Dan. 3.26.& 6.16. Act. 12.17. Psal. 116.15. Esa 26.21. without his pleasure. In whose hands soever we be tossed to and fro, the Lord still takes care for us, that we shall not perish. And if he suffer Tyrants to kill the body, yet doth not our life cease to be dear unto him. Precious in the sight of the Lord is the death of his Saints. And that we might be more certainly assured, that God will never leave us in the hands of our enemies, let us know, that if we suffer for the Gospel, it is as if Christ himself, Zech. 2.8 Act. 9.4. were in the same affliction. Wherefore let us set down with ourselves, that Jesus Christ must forget himself, if he should have no thought or care of us, when for his cause and Glory, we are held in Prison, or in peril of life. 4. In all those afflictions, God will so sustain us by his Spirit, that whatsoever our enemies do, they shall not prevail or get the upper-hand. In persecutions, there are two things which seem intolerable to the flesh, infamy and pain, or torment of body: In both which the Lord hath promised Divine assistance, that we shall overcome reproach, and bitterness of death. 5. For our sins we have deserved more grievous torments then any, that by the malice of men can be inflicted. If God be pleased to spare us therein, and to change our sufferings, that whereas we might justly be confounded as evil doers, we should be tried onely as witnesses of his truth, Heb. 11.34, 35, 36, 37. have we not great cause to be thankful and courageous? 6. The examples of holy Martyrs, who have laid down their lives for the testimony of Jesus, and cheerfully endured the most bitter vexations that hell could invent, are an encouragement to us that shall be called to tread in their steps. Lastly, Christ our Saviour hath endured most bitter things for us, should not we then be ready to lay down our lives for his sake? Should we not esteem it our great happiness, that we are made conformable unto him? Q. What Rules of wisdom are to be observed for our carriage towards all men in general. A. It is a point of wisdom, rightly to distinguish between men, 1 Cor. 6.6. Jud. 22. ●. and not promiscuously to respect all alike. There is a great difference between an Israelite and an egyptian, between a Jew and a Samaritan; and we must observe the difference wherein the Lord goes before us, who though he be patient to all, yet he is specially good unto Israel, even the upright of heart. Gal. 6. Prov. 26.24, 25. If this be not observed, we can never truly perform the duties we owe to our neighbours, or ourselves. But this judgement reacheth not to a mans final estate, but to the present onely: for we may not judge beyond our eyes, nor yet against them. A wise Physician, will know the state of his Patient, before he Minister unto him. 2. Although we must make account to live amongst all, yet our care must be to sort with the best. lightness of familiarity is indiscretion. Here the rule holdeth well, to try before we trust: yea a wise Christian, must not commit himself to every one that seemeth good. For much hypocrisy lieth at the roote of mens hearts: Satan hath taught many to transform themselves, and make Religion and good words, a cloak for their own ends. Never did the devil more hurt to Christianity, then by false Brethren, who were sent in to spy their liberty. How many have been deceived, and brought into danger thereby? He that eateth bread with me, hath lift up his heel against me. 3. In our converse with all men, we must keep a determination, either to do good unto others, or receive good from others; and to that end, must observe our seasons and opportunities. The lips of the righteous feed many. Prov. 10.21. Prov. 14.33. Prov. 10.13. The heart of the wise possesseth knowledge, and he draweth it out as occasion requireth. 4. In what company soever a man comes, his care must be( that his life and conversation be inoffenssive,) a visible confutation of all ungodliness. Dainels piety, confuted Idolatry, and Lot was a real reproof of sodom. A Christians light must always shine in the darkness of this world, and against it. 1 Cor. 10.23. Give no offence to Jew nor gentle, nor to the Church of God. Q, What Rules of wisdom are to be noted for our carriage towards the Godly? A. 1. We must not onely walk inoffensively towards them, but also embrace a fruitful fellowship and society with them in the Gospel. Thus, they that are strong ought to bear the infirmities of the weak, and receive them for edification, not to doubtful disputations. Rom. 15.1.& 14.1. If we find a good man stand in need of inward comfort, we must help to raise him up. Christ was sent to speak a word of comfort to the weary, and every Christian hath received of his anointing. When David was in deep distress, his faithful Friend Jonathan comforted him in the Lord his God. 1 Sam. 23.16. If a Godly man be fallen through any infirmity, they that be spiritually minded, must labour to restore him with the spirit of meekness. And all Christians of what condition soever, Gal. 6.1. must consider one another, and provok unto good works. 2. In dealing with weak, wounded, and fallen afflicted Christians, we must be circumspectly of the time, place, and manner of doing, making choice of such arguments as be fit in respect of the condition, for all persons are not wrought upon by the same means, and what may do good to one, may be hurtful to another. And that Potion which one way administered, may prove pernicious, being another way applied, may be beneficial 3. In the use of good company, beware of giving any occasion of scandal, or offence to any; leave no ill smell behind thee; avoid the note of pride, conceit, forwardness, 1 Joh. 2.10. or stifnesse in thine own sense. Q. What Rules of wisdom are to be observed for our carriage towards them that be without, and scorners. A. 1. All Christians must avoid all known evils and offences, by which evil men might be occasioned to abide out of the Church, Col. 4.5. or reproach the holy profession of the Gospel; And on the contrary, they must so walk in all faithfulness, Tit. 2.10. 1 Thes. 4.11, 12. 1 Tim. 6.1. Phil. 2.15, 16. 1 et. 2.12. 1 Tim. 5.14. meekness, harmlessnesse, that they might adorn the truth, and win the enemies of it. Thou shalt not put a stumbling black before. Give no occasion to the adversary to speak evil. David prayeth, that none might be ashamed because of him. 2. We must skilfully apply ourselves to win them, making use of all opportunities, and speaking to them with all reverence, deliberation, compassion, instance. 3. In lawful things we must use all circumspection that we offend not in regard of circumstances, as the time, company, or manner of doing: for all lawful things are not fit at all times, in all assemblies, and all manners. Indiscretion herein doth much harm. 4. In things indifferent we must not give offence to them that be without, Quae necessaria sunt factu, n●llius offendiculi timore sunt omittenda, charitati subijcienda est nostra ilbertas,& sub fidei puritate subfidere vicissim caritas ipsa debet. Mat. 7.6. Calvin instut. l. 3. cap. 19. sect. 13. so long as there remaines hope to do them good: But in necessary duties which God requireth, their offence is not to be regarded. If they be offended for well-doing, we must not pass for it. 5. If we have to deal with ungodly men, let us be wary that we expose not the word of God to contempt and derision. Cast not pearls before Swine. 6. The end of admonition and rebuk, is the doing of good unto the party sinning: If therefore we perceive men to be furiously bent to do evil, it is wisdom to forbear them till the heat be past, or else to deal with them by gentle entreaties. A Wedge must be fastened in knotty Timber with soft blows. rebuk doth but provoke and exasperate them that be set on wickedness. 7. If we know men to be so far nought, as they scorn goodness, good men, and good things, we must avoid their company so much as we may. For what comfort can a godly man take in such company, where all good and godly communication must either be banished or derided? There is no hope of doing good, there is danger of taking harm. 8. If we be by occasion beset, or cast into the company of profane, brutish and scornful persons, then seek to stop evil by timely and wise discourse touching the judgements of God, the lawful affairs of this life, or by other savoury communication. For where Religion will not be admitted, these things may take place, and do good to the preventing of much wickedness. 9. If thou seest no opportunity of good, so soon as thou mayst depart from them. Prov. 14.7. Depart from the foolish man when thou perceivest not in him the lips of knowledge. And beware of falling into the like company again. 10. If men be grown to this height of sin, that they scorn admonition, we must leave them to their filthiness and the righteous judgement of God. Let him that is filthy, be filthy still. rebuk not a scorner least he hate thee. Rev. ●2. 11. Prov. 9 7. Job. 9.39.41. Q. What Rules of wisdom are to be observed in our carriage towards them that are enemies to our persons? A. 1. If ungodly men do purpose evil against us, it must be our wisdom to prevent their plots and trains, and to free ourselves from trouble and danger, so near as we can. How wisely did Jacob prevent the fury of his Brother Esau? the Scribes and Pharisees watched whether Christ would heal on the sabbath day, or no, to find accusation against him; our Saviour for all this omitted not to do good, but in doing it by his question unto them( cut off so far as might be the matter of their malice by clearing the lawfulness of the fact:) Giving us to understand, that as the wicked watch to traduce us, so must we watch to cut off occasions of entrapping; stoutly preparing withall to bear whatsoever the Lord measureth out by them. 2. Our Saviour would have us wisely decline their fury; not without just cause provoking them. It is no wisdom to provoke an evil man: It is no good discretion to stir up a lion, to take a Bear by the tooth, or a mad Dog by the ears. For they desire nothing more then occasion of contention, or matter to stir up their corruption by. So Hezekiah commanded his servants not to answer Rabshakeh one word. 3. join with the simplicity of the Dove, the wisdom of the Serpent. Nothing more vexeth and vanquisheth an adversary then innocency: no better breast-plate then righteousness. But with harmelessnesse and honesty there must go circumspection and vigilancy, that we neither advantage the adversary, nor disadvantage ourselves in their presence or absence. A good cause requires discreet managing. 4. If evil men have done us harm, and wrongfully molested us, we must pitty them, possess our souls in patience, and still show an undaunted constancy and resolution for the truth, 1 Pet. 3.14, 15. and all good ways. If ye suffer for righteousness, blessed are ye: but fear not, neither be troubled, but sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh a reason of your hope. Q. What Rules of wisdom are to be observed for our carriage in the daies of common trial or calamity? A. 1. Pro. 22.3.& 27.12. A wise man seeth the Plague coming by the light of reason and the illumination of the Word. 2. He hideth himself in time before the tempests beate upon him. As Noah entred into the ark; the Church fled into the Wilderness: Joseph provided aforehand against the seven years Famine that should come upon the World. Q. How may the excellency and profit of wisdom appear? A. 1. wisdom is the principal thing. Happy is the man that findeth wisdom, Prov 4 6. Prov. 3.13, 14.& 8.19.& 16.16. and the man that getteth understanding. For the merchandise of it is better then the merchandise of silver, and the gain thereof then fine gold: She is more precious then rubies, and all the things that thou canst desire, are not to be compared unto her. It is not like to dead stuff, or wears which will lye upon the Chap-mans hand without vent or utterance, but it is a merchandise that is vendible, and as good as ready money. Nay, it is preferred before the most precious Treasures, and such, as are had in greatest estimation. 2. wisdom preserveth the heart from corruption, the life from the practise of sin, the person from shane, reproach, plagues and punishments. It induceth and maketh able to do that which is good, Prov. 2.9, 10, 11, 12. Prov. 1.3. Prov. 4.6. Prov. 8.20. Eccl. 10.2. Prov. 16.23. Prov. 15.2. Neh. 2 3. and circumspectly and cautious to shun that which is evil. When thou hast sought and found wisdom, the Lord bestowing it upon thee, then thou shalt both know and judiciously exercise justice, and all good courses of righteousness and Religion. Then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from every evil path. Forsake her not, and she shall preserve thee, love her, and she shall keep thee. I cause to walk in the way of righteousness, in the midst of the paths of judgement. 3. It directeth a man what to do, and what to leave undone: where to go, and where to stand still: where to speak, and when to be silent: and what way to go in the whole course of his Vocation. Ezra. 8.22. Psal. 19.11. 1 Sam. 18.5. By the Law of God is his Servant made circumspectly. Every prudent man dealeth with knowledge. Thus it is noted of David a most religious man, that he dealt wisely. 4. It refresheth the heart with sweet delight and joyfulness, Prov. 3.17.& 24.13.14. Jer. 3.10. establisheth the conscience with peace and tranquillity. Her ways are ways of pleasantness, and all her paths are peace. 5 A wise man shall not fail of safety abroad, or at home, waking or sleeping, in the day or in the night. Prov. 3.23, 24. Thou shalt walk in the way safely, and thy foot shall not stumble: When thou liest down thou shalt not be afraid: yea, thou shalt lye down, and thy sleep shall be sweet. Prov. 3.16. 6. Length of daies is in the right hand of wisdom, and in her left hand riches and honour. 7. wisdom is an Ornament to a mans person and actions. Eccl. 9.17. A man is that in reputation and esteem, that he is in wisdom and understanding. Discretion is the lustre of our actions. wisdom makes a mans face to shine, Eccl 8.1. Prov. 1.9.& 4.9.& 3.22 Prov. 20.18. Prov. 19 2. Prov. 29.20. She is an Ornament of grace to the head, a chain to the neck; that beautifieth more then costly Raiment, pearls, or precious stones. 8. Every thought is established by counsel; The things that men would finish with good and comfortable success, they must begin with advice and deliberation. The ignorant, rash, and unadvised, do oft fall short of their purposes, are fickle and inconstant, and many times meet with ill success in the good things they take in hand. He that is carried with passion doth often stumble: onely the wel-advised doth walk prosperously. Q What Motives should stir men up to seek wisdom? Pro. 16.16. A. 1. How much better is it to get wisdom, then gold? and to get understanding, rather to be chosen then silver? Therefore doth the Lord command us to grow familiarly acquainted with it: Prov. 7.4. Say unto wisdom, Thou art my Sister, and call understanding thy Kinswoman. Prov. 15.14.& 7.18. 2. The heart of him that hath understanding seeketh knowledge, and laboureth diligently for increase of that holy wisdom wherewith he is already endowed. He that is acquainted with the state of his own soul, and discerneth how needful and precious and fruitful understanding is, Prov. 18.5. will not content himself to have wisdom in his ears, or head, or lips, but layeth it up in his heart, and seeketh to increase his store, adding daily thereunto, by harkening as much as he may, to all sound and wholesome instructions. 3. spiritual understanding of Gods holy will is most delightful. My Son eat thou Hony because it is good, Prov. 24.13.14. and the honeycomb, because it is sweet to thy palate or taste. So shall the knowledge of wisdom be to thy soul, when thou hast found it, there shall be a reward, and thine expectation shall not be cut off. Hony and other food, though most delicious, is earthly, and the delight that it yeeldeth is but sensual: but this is heavenly, and so is the consolation that it worketh. A beast or a wicked man may feed on the best corporal food, and feel as much sweetness as the worthiest Christian: but Gods own people and servants have a peculiar right, and taste a spiritual sweetness in heavenly wisdom. There may be in Hony and other bodily delights, an hurtful excess to the annoyance of those that surfet of them: but in heavenly wisdom, with the unspeakable joy that floweth from it, there can be no exceeding, but alway and continually the more the better. The pleasure that is taken in meats or drinks is momentaine, and for present use; when it is once digested in the stomach the taste is gone: but the sweetness of heavenly wisdom is perpetual, both in acquisition and use in this present life, and more abundantly in the life to come. 4. Much folly, indiscretion, rashness, and ignorance doth remain in the best: therefore we must endeavour more and more to be enriched with this heavenly Treasure. To which end we must receive the words of wisdom with all readiness, Prov. 2.1.2. Psal. 119.97, 98. Prov. 9.8, 9. Joh. 1.6, hid the Commandements within our hearts, meditate upon the Law with diligence, patiently bear the word of admonition, carefully observe the manner of Gods proceedings, delight in the company of the wise, pray continually, purge the heart of vanity, and hearty love wisdom. CHAP. III. Of the second Property of a godly life, viz. exactness, Accuratnesse or Circumspection. What is thereby signified. What things are required in an exquisite life. What the especial furtherances of this exquisiteness are. Sundry Reasons to show the necessity of an accurate or circumspectly course, with divers necessary helps for the attaining thereof. Q. WHat is the second Property of a godly life? A. It must be exact, accurate, or circumspectly. Eph. 5.15. Penitissima adhibita consideratione. Beza in l. Syrus utitur ●ocabulo {αβγδ} quod curiosam diligentiam cum anxia solicitudine conjunctam significant. them. har. cap. 1. Luk 1.3. Summa diligentia aliquid facere. Mat. 2.7, 8. Beza in Luk 1. Act. 22.3. sec. Act. 18.25, 26. Act. 23 20.& 24.22.& 26.5. 1 Thes 5.2. Num. 23.10. sept. Vise Dunaei. prelect. in Lysiam. pag. 37. The course of Christianity is an exquisite course, and strict walking. Thus much the word used by the Apostle in the place above-cited, doth import, as appeareth by other places where it is found, It seemed good to me( saith Luke) when I had accurately preached all things. So Herod inquired diligently of the wise men, and charged them to search exquisitely and most diligently for the Babe. And Paul professeth he was brought up according to the most exact manner of the Law. Q. In what other Phrases is this circumspectly course commended? A. It is implied in the Phrases of walking before God, living honestly, Gen. 17.1. Heb. 13.18. Col. 1.10.11. and walking worthy the Lord in all pleasing. Q. What things are required in an exquisite life? A. It must be exact and considerate, Deut. 2.27. Deut. 5.32. Prov. 4.27. 2 Chro. 34.2. Esa. 30 21. Deut. 28.14. according to the true and perfect line of direction, the Word of God in every thing great and small, so that a man goes to the utmost of them, and to all the Rules that he prescribes. A circumspectly Christian ordereth his ways according to the truth, avoiding all extremities, not turning aside either to the right hand or to the left. Satan cares not so he can conquer us, whether it be by curiosity, or by carelessness: whether he can keep us out of the Church, or cast us out by our own conceits: whether he can keep us so could, as no good thing greatly affects us; or whether he can make us boil over with unbridled zeal, that because we cannot have all the good we would, Psal. 119.9. we will refuse a great deal of good we might have. But a prudent man will have recourse to the Word of life, and frame his courses according to that Rule. His Prayer is, Psal. 119.10. With my whole heart have I sought thee, O Lord, oh suffer me not to err from thy Commandements. Willingly he would not tread one hair breadth out of the way, or run into any sin be it never so small or profitable in the esteem of the world. 2. It must be full, in all pleasing, and fruits of holinesse and justice: Deut. 5.32. Col. 1.10. Numb. 14 24.& 32.11, 12. Deut. 1.36. Josh. 14.8, 9.14 It must go to the utmost of every command. A circumspectly man looks round about him, and so ordereth his business, as one hinder not another, but all may go forward; and so saveth one commodity, as another be not lost or lye in hazard. So a circumspectly Christian casteth his occasions, as, seeing every Christian duty is enjoined him, he hath respect to Gods Commandements, and that in the extremity thereof. Duties of piety shall not justle out duties of civility: nor civill duties eat out duties of piety: but as one hand helps another, so one duty shall prove fit for another, one calling forward another. He fears as, the committing of the least sin, so the neglect of any duty of piety or mercy that God requireth. He loathes to do the work of God by half char: 2 Pet. 1.5.6, 7. yea, he looks to the thriving of all his graces. He will walk very humbly before God, but so as he maintain his joy in God. His moderation shall not damp his zeal: Christ is said to work grace for grace. Joh. 1.16. the meaning is, for every grace in himself, he hath stamped another in us; as the seal gives print for print in the Wax, Character for Character: and as the Father to the Son, Limb for Limb, and member for member: so Christ to his Saints. He works grace for grace, that is, as he himself hath the whole frame of grace in his own heart, so all that are born of him, have the Image of God perfectively in them, though not in degree. D. Prest. see Exact wa●k. Act. 18.25. 2 Pet. 1.5. Phil. 2 12. Eph. 5.15, 16. Heb. 12.15. An Action cannot be good except all be good in it. Rom. 12 2. Joh. 13.17. Phil. 1.9.10. 1 Chro. 22.12. Psal 119.105 his zeal shall not outrun his knowledge. His providence shall not lessen his faith, nor his faith destroy his providence: He will use the means that God offereth, but rest in the Lord. Peace fitteth him for trouble, and adversity prepares him to live in peace. His love with mens persons brings him not into love with their sins; and his hatred of their sins, impeacheth not his love of their persons. He sheweth mercy without folly, and executeth justice without cruelty. He reverenceth men of place and gifts, but will not be drawn to sin by their example or counsel, for fear of their displeasure, or to win their favour. He keeps his heart in an holy temper and disposition to obey the Lords call in every thing, and to do whatsoever he requireth, and that in the highest degree he is able, to the least jot. All his graces run in a circled, move, strengthen, and quicken each other. His soul is fixed upon the Lord, and ever moveth as he goeth before it. Thus he is busy in maintaining his heart in good plight, exercising all his graces, all of them being of great use, and flowing from the same spirit, and constionably cherishing all buds, and blossoms of obedience, that spring from those several graces. 3. Exquisitnesse imports diligence to redeem, seek, observe and take opportunities of doing good. walk circumspectly, not as fools, but as wise, redeeming the time, because the daies are evil. A circumspectly man watcheth all occasions for his own good and advantage, and if they be offered, slips them not: So a circumspectly Christian looks round about him, and thinks it not sufficient to take occasions of grace and well-doing, being offered, but will seek them; yea, redeem them with double diligence. The thrifty husband, Merchant or Tradesman, is not so careful to have his stock employed for increase, as the wise and wary Christian is to employ what grace he hath received to the glory of God, the good of others, and his own spiritual furtherance and advantage. He is grieved if at any time he overlook his opportunity, and by loss is made wise, more narrowly to consider and observe the seasons, that offer themselves for the doing or getting of good. There is no time, state, condition, or company, but some way or other a discreet and wary dealer in the course of Christianity will improve it to his own behoof, and work profit out of it for the good of his own soul. 4. exactness reacheth to the manner of doing, as well as to the thing itself to be done. A circumspectly Christian considereth all circumstances that belong to a good work, as time, place, order and manner of doing, together with the inward affection and disposition of the soul, and is careful that all may be right. 5. exactness must be constant at all times. He that walks by halves or by fits is not exact. Q. What are the special furtherances of this exquisitnesse? A. 1. A sound knowledge of the right way, which is as the light, guiding to set every foot safely. For let a man be never so circumspectly and wary, if he be in the night, without light, and without a guide, he can never walk securely and safe. The Word is the lantern, and the Commandement is the light. In the darkness of this world, the Word of God is as a light illuminating our eyes, and showing the true way wherein we ought to walk, that we turn not aside into by-paths, or dash upon the rocks of human error. Pro. 2.10, 11. When wisdom enters into the soul, and knowledge delighteth the soul, then shall counsel: Understanding shall keep thee; to deliver thee from the way of the evil man. A man cannot be a practitioner in any profession except he know it: much less in the profession of Christianity. 2. A diligent watch and care to prevent sloth and keep from all extremities. We are apt to nap in our business, or step into extremities, on the right hand or on the left: Either to neglect good, or to cast away the good with the evil, and refuse them both; either to deal slightly in the work of God, or to make conscience where we should not. We are all generally of a very dull and drowsy disposition, by reason of that lumpish flesh of ours; by means whereof it cometh to pass that we are oft sleeping and slumbering, be we never so careful and diligent: yea, in danger oft, after we have been awaked out of this drowsy and deadly sleep, to fall eftsoone back again into the same, if we keep not a constant watch over ourselves and our souls. And as men newly awakened by some sudden fright, do run up and down they know not whither: so it is with us, being roused from security, we are ready to turn aside into divers by-paths until we return to our former sluggishness. For it is much easier to pass from one contrary extreme to another, then to stand fast in the strait way that leadeth unto life. Such as travel in slippery paths, or ways troublesone to be found, are careful to look to their feet, observe their marks and turnings: so must it be with him, that will travel safely through the slippery and dangerous way of this worlds wilderness. 3. A due and careful examination of our affections to the things we go about, and of our several actions flowing from them, least we be otherwise unawares overtaken with sin in them. Ponder( saith Solomon) the paths of thy feet, Prov. 4.26. that thy ways may all be ordered aright. And again, A prudent man will not run on head, but will consider his steps. And if he have regard to his courses, Prov. 14.15. Gal. 6.4. Nec te quasiveris extra. ●ers. satire. 1. he cannot be regardless of his heart, which is the fountain of all actions good and evil. Let every man prove himself, and try his work, before he set upon it, that he may have good assurance of the lawfulness of it, both in itself, and in regard of circumstances, and manner of doing. A bad affection may mar a good work, but a good affection cannot justify an evil action: therefore both the heart and act must be brought into the light, and examined by it. To this duty the Apostle seemeth to have an eye, when he prayeth for the Philippians; Phil. 1.10. that they might try things that differ, and that they might be sincere, such whose hearts and works would endure the light of the sun. The counsel is good here, look first and then leap: see the ground be firm, and then tread upon it safely. 4. An holy jealousy and suspicion, lest the heart be deceived through the deceitfulness of sin. The most simple-hearted Christian is a most wary man, suspecting his heart, least it should be drawn aside. For he knoweth sin lies in ambush to beguile: The world is full of allurements, and his heart is ready to listen unto their cunning insinuations, which maketh him to look to his ways with more then double diligence. As he that is very circumspectly for the world, is most suspicious of himself, least he be contravene, and of others, least they over-reach and beguile him: so one that is most circumspectly for heaven, doth suspect himself at all times, and in all occasions overlook his heart, least it should start aside, and turn out of the way. This godly jealousy of ourselves and fear of our infirmity, will make us careful to eschew all occasions of sin, and whatsoever by means of our weakness may become matter of evil unto us. For as those that know themselves to be of a weak stomach, ready to take check at such meats as many other ordinarily, are wont to digest well enough, are very chary of their diet, and careful to forbear, not such meats onely as are simply unwholesome, but even such also as they suspect or suppose to be of hard digestion, and will not in that regard so well accord with their weakness: So the man that is suspicious of himself, and jealous of his own corruption, will be careful to walk warily, and diligently to avoid( not those things alone that he seeth and knoweth to be simply evil, and in that regard prejudicial to all in general,) but even those things also that, though indifferent, and in themselves otherwise not unwarrantable, such as may be done by some sometime without hurt or offence, yet that in regard of the strength of his corruption, his natural disposition, the weakness of grace in him, and his proneness to slip and to be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoever others might without danger deal with them. again, this holy jealousy makes us fly from all appearance of evil, as from a Serpent. Narrow over-looking is the best means to keep the slothful Servant from idleness: The jealous eye of the Husband warneth the Wife to shane and avoid all shows of unfaithfulness. And this is the effect of godly selfe-jealousie in respect of sin, and whatsoever carries any semblance of it. Further, this jealousy of our own weakness not make us the more careful, to use diligently all good means, whereby we may be supported and strengthened against all occasions which we cannot avoid. For the more conscious men are to themselves of their own wants, the more diligent are they wont to be in resorting to those by whom their wants may be supplied: and the more suspicious we are of our own infirmity and weakness, the more careful will we be daily and hourly to repair unto him, 2 Tim. 4.17. 2 Cor. 12.9.10. who alone is able to confirm and strengthen us, yea, who is able so to enable us notwithstanding our weakness, that his power and might shall appear in us amidst our feebleness, and our very infirmity shall make much for his glory. And surely in this kind, it is more behoveful for a man to be somewhat too fearful and heedy, then to be a little too confident and fool-hardy: to take notice of his own weakness, that he may become strong, then while he thinketh himself strong in his own conceit, Prov. 28.24. to prove weak. Blessed is the man that feareth always. 5. A serious consideration of Gods continual presence about us and with us, wheresoever we are, and whatsoever we are about. Psal. 16.8. Psal. 119.168. I have set the Lord always before mine eyes,( saith David:) for he is at my right hand, therefore I shall not fall. And surely it would be a notable means to preserve us from stepping aside: if we could at all times remember, That the eye of the Lord doth in every place behold the evil and the good. It is the argument that Solomon useth to the incontinent person, to withdraw him from his loose and licentious courses; Prov. 5.20.21. Why shouldst thou delight( saith he) in a strange Woman, or embrace a strangers bosom? since the ways of a man are before the eyes of the Lord, and he pondereth all his paths. Yea, not his ways alone, but the secret motions of his mind, and the inward intentions of his heart, Heb. 4.12. Psal. 139.2. ●3 Prov. 15.11. they are all naked and broken up, as the inwards of a Beast that is cut up and quartered, to him that we, have to deal with. And it is the Argument that Elihu useth to dissuade and deter men from wicked practices; Job. 34.21.22. Gods eyes are upon the ways of man; and he eyeth every step he taketh. And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight. This was that kept David in compass: Psal. 1●9. 168. I have kept( saith he) thy Precepts and thy Testimonies: for all my ways are in thy sight. As all Gods Laws in his sight, Psal. 19.6.& 18.22. so all his ways in Gods sight: Gods Laws in his sight by dutiful regard; his ways in Gods sight, through his all-seeing presence, whereby like a well-drawn Picture, that eyeth each one in the room, he eyeth in that manner each one in the world, and all the ways of each one, as if his eye were upon none but them. 6. A sixth furtherance of this holy exactness is, to be oft sifting and and examining ourselves, veiwing and surveying our hearts and our lives, Prov. 4.26. taking account of ourselves how we watch and how we walk, how the cause standeth between us and God. Stand in awe, and sin not: examine your hearts on your beds, and be still. And else-where David saith of himself, Psal. 119.59. Psal. 4.4. I considered my ways, and turned my feet again to thy Testimonies. The last is, To make a covenant with his eyes, Prov. 4.25. Psal. 119. that they behold not vanity. Q. What Reasons are there to show the necessity of this exact and circumspectly course? A. It is the Commandement of God, that we should walk before him, Indulgence in the least known sin, or neglect of the least known duty, when men will not forsake it, it makes a breach between God and them: as amongst friends, a small thing wherein neither will yield, may cause a separation. Psal. 39.1. Zeph. 2.1. Vis. Jun. ●rov. 25.26. If a man would be unspotted of the world, he must be exact in all things. Jam. 1. ult. for if he fail but a little the world will blaze his name all over. 1 Thes. 4.12. 1 ●et. 3.12.3. 1 Cor. 10.32. It is the Rule of wisdom that commands us to walk exactly, and he is the wisest man that comes nearest the Rules of wisdom: as he is the best writer that comes nearest his Copy. Joh 11.8.9. 1 Chro. 22.13 2 Ch. 24.20. 1 Reg. 8.23. 1 Thes. 5.4.5. Si aliorum excutere tenebras fideles debent fulgore suo, quanto ●i●u● cacu●ire ipsi debent in pro●●●o vita institut●. according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us: And we for our parts, have undertaken to serve him in holinesse and righteousness all the daies of our life, and without stint or limitation, to go to the utmost in every command: And if in one thing we obey because God commandeth, and he hath promised it, why not in this also? 2. We must all appear before the Throne of God, to give an account of those things that we have done in the flesh, be they good or evil. At the day of judgement men must give an account of every idle word, and roving thought, much more of every unwarrantable action; have we not cause then to look heedfully to our ways? Are we not to pass a strict and strait judgement, wherein every secret shall be made open, and in which it shall be rewarded? And shall the devil delude us, or the wicked world make us believe, we need not be so straight-laced, as to say with David, I will look to my ways? If the Lord ponder all our paths, ought not we to ponder and sift them them again and again? 3. The wicked amongst whom we live are ready to take all advantages, and watch for our haltings, both to harden themselves, and reproach through us the holy and pure Religion of God. For if they can scorn and deride the servants of God for well-doing, and religious actions; how would they triumph and glory in the falls of any of Gods Worthies? Hence was the exhortation of the Apostle, Col. 4.5. walk wisely towards them that are without And Phil. 2.14, 15. Do all things without murmurings, and disputings: That ye may be blameless, and harmless, the sons of God, without rebuk, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world. 4. The way to Heaven is full of snares, crosses, and dangers, by reason of our enemies: and therefore requires all our diligence, either to avoid them, or wisely to step over them. We can be very wary in the dangerous ways of this world, to take direction or company, and armor, and the day light to further us: And why not in this way to Heaven? Besides, it is a narrow way, and on high: all which makes it the more perilous to decline from it. How circumspectly had he need to be, that walks upon an high narrow rock, or sails betwixt two dangerous gulfs? where it is as perilous to slip, as easy to turn aside, and both at hand, if more then common heed be not taken. 5. This strict course of life is the onely safe and prosperous way. Psal. 119.6. Then shall I not be confounded, when I have respect to all thy Commandememts. Then shalt thou prosper, if thou takest heed to fulfil the Statutes and Judgements, which the Lord charged Moses with concerning Israel. And the Reason is evident, Levit. 26.2, 12. For God walketh in the midst of them that keep his Commandements, and do them, and keepeth Covenant of mercy with them, that love him and walk in his Statutes. It is now time for us to cast off the works of darkness, ignorance and lust, and to put on the armor of life, Rom. 13.12. For the night is far spent, and the day is at hand: and our salvation is nearer then when we believed. Though men in the night take rest, and sleep unapparelled, not passing for uncomeliness: yet in the day they go out to labour, and have care of civill decency: and Christians, whose night is past, who live in the peep and break of the day, must settle themselves as is beseeming for the day. again, such who are now nearer the fruit and end of their faith and love, such must be more diligent in the works of them: for the end of every thing is of such force, that the nearer we come to it, we do with more courage and diligence ply the means which do bring unto it. 7. In the way of obedience there is much comfort and joy; yea, the pleasures of a Crown are not comparable unto it, Psal. 138.5. Jer. 6.16. for the Commandements led unto rest, and he that walketh in them, shall find peace unto his soul. This is the onely excellency of a Christian. Is it not the best glass that shows the smallest spots: the brightest light, that shows the least moats: the finest flesh, that is sensi●le of the least pricking: and the conscience sensible of the least sin or falling, is the perfection of Christianity. 8. sin is the disturber of conscience; the onely make-bate that sets a man at odds with God, at contention with himself. From whence are inward frettings, disquietness, vexation, and discontenment; but from our lusts? From whence are griefs, sorrows, fears, terrors, and troubles; but from conscience of sin? Look what force any allurement or inordinate passion hath to draw us into sin, of such power is that sin unrepented of, to dazzle the eye of faith, and to hinder the sight of Gods free love and mercy towards us. 9. The dreadful relation that the faithful stand in to God, to Christ, to the Holy Ghost, to the Saints; doth bind them to walk honourably, excellently, with all circumspection, keeping themselves pure from the pollutions of the flesh, and evil customs of the world. For they are the sons of God, who is holy; the Members of Christ, who is pure and undefiled; the Temple of the Holy Ghost, who is the Sanctifier of the elect, and fellow Citizens of the Saints, who are called unto holinesse. Q. How should a man stir up himself to this circumspection? A. First, He must bewail his former ignorance, rashness, sloth, unadvisedness, shane himself for it, and make it hateful. How have I erred from thy Commmandements, neglected wisdom, and followed the corrupt lusts of my own heart, passing by thy holy Precepts, as a strange thing. Before men, I have been careful to carry myself warily, that I might not incur disgrace, advantage mine adversaries, and bring trouble upon my own head. But O Lord, I have not regarded thy presence, I have been negligent in thy service, wherein all diligence and circumspection is too little. Many times I have been drawn away with the pleasures and profits of this world, oft distempered with passions,, not seldom hindered with sluggishness, that I have altogether served Satan, or wholly left thy work undone. And if at any time I have gone about what thou requirest, how slightly have I done it, with what remissness of heart, dulness of spirit, as if I had gone about some dead task, to which I was not obliged by any duty, in which no profit could be reaped, no pleasure taken. If my child or servant should return such duty, tender such service to me, that am a worm, and no man, could I take it well? If I speak, and they stand still; if I admonish once or twice, and they show no respect, how am I moved to displeasure? how do I take on as grievously wronged? O Lord, I am ashamed, that I should offer that hard measure unto thy holinesse, that I a base silly creature, would not receive at the hands of another. Secondly, He must quicken himself to more diligence and heedfulness for the time to come. O my soul, thou hast too long been in security, been indulgent to thy corrupt affections, and foolishly pursued earthly vanities with double diligence, whilst the practise of Piety and Justice hath been clean forgotten, and almost butted in oblivion. Now therefore awake from sleep, shake off sloth, consider the season, and with special labour redeem the opportunities that through carelessness have overslipped thee. The darkness is past, and the light is risen, address thyself to the work of the day. Behold, the Lord calleth thee to labour, to make hast to run the race of his commandements, why sittest thou idle, and knittest delays? The work itself is easy, pleasant, and honourable; the recompense of reward unspeakable and glorious. To be industrious in petty matters, exact in trifles, and careless or slack in this of the greatest worth, is the most egregious folly. look upon the men of this world, how do they observe their Marts, fairs, terms; what lets and impediments do they break through for that purpose? By their wisdom and forwardness be thou incited to show more circumspection in matters of singular importance. It is the Lord thy creator, thy Saviour, thy Gloryfier that demands thy service: he that made thee of Nothing, hath bought thee with a Price, will Crown thee with immortality; he it is that calleth upon thee to serve him with intention. The work is his, the advantage thine own. The worthinnesse, sovereignty, and exceeding love of the Commander, the dignity of the Work, the excellency and greatness of the reward: all these do challenge of thee, the most exquisite care, pains, and diligence, that can possibly be imagined. Rectus is est qui se non intorquet aut inflectit, nec ut loquuntur, servi● foro& tempori said Deo& conscientiae: qua uquam interim nihil vetet ●um qui servit Deo& conscientiae, servire fear& tempori, quando id fit sine detremento gloriâ Dei& conscientiae. O my soul, all that thou hast, yea, ten thousand times more then thou canst repay, thou owest to the Lord: and what canst thou render less for shane, then a ready cheerful willingness to do him faithful service in all things, all the daies of thy life? Thirdly, He must fly unto God by Prayer, intrearing him to work our hearts to this holy circumspection at all times. O my God, I am fully purposed by thy grace, to cleave unto thy Testimonies for ever, and exactly to run the race of thy Commandments: keep( I pray thee) this resolution hot and lively in my breast, and direct my feet in thy paths, that I tread not aside, stumble not in the way. Of myself I have no power to stand, or to preserve any sparkle of thy Spirit glowing in my heart; I beseech thee, that hast put this motion into my mind, confirm and establish me therein, unto the end. CHAP. IV. Of the third Property of a godly life, viz. uprightness. What things are comprehended under it. What conformity of the heart, to the will of God implies. Reasons to persuade thereunto. The effect or tokens of uprightness; with the means for the attaining thereof. Q. WHat is a third Property of a godly life? A. It must be upright or strait, Two words translated uprightness. {αβγδ} and {αβγδ} It comes of a verb that signifies to go strait, Prov. 15. ●1. 1 Sam. 6.12. Upright is a Title given to God, Eph. 26 7. Psal. 2.15. Eccl. 12.10.11. Psal. 19.12.8. Psal. 5.8. Psal. 119.137. Eno. 15.26. Deut. 6.18. Psal. 33.1. Prov. 29.10. Psal. 107.7. Descret. p. prima. Dist. 3. Lavat. in Job hom. 2. cap 1. p. 1. 1 Joh. 3.22. Joh. 8.29. Rom. 12.1. 1 Thes. 4.1. Deut. 6.18. Exo. 15.26. {αβγδ} Mic. 7.2. job. 33 3 {αβγδ} Numb. 23.13.10. {αβγδ} Reg. 3.6. for the word of the Lord is uprightness, his Judgments are right or strait; the man that walketh in them, is right or upright. A strait way is shortest betwixt the bounds or points: The word of God, leading directly to Heaven is right or strait; and they that walk according unto it, are said to walk uprightly. And here it may be noted, that to do what is right in the sight of the Lord, Exo. 15.26. and what is pleasing in his sight, are in substance one and the same, and so it is translated by the Seventy, To prepare his heart to seek God, 2 Chro. 9.3.& 17.6.& 12.25.& 13.18.& 21.9. So judge. 14.3, 7. 1 King. 9.12. 2 Chro. 30.4. Jer. 18.4. Dan. 4.24. Numb. 23.20. Job, 1.38.& 2.3. Job was an upright man. Q. What things are comprehended under uprightness? Psal. 7.10. Psal. 11.2. Psal. 119.7. Psal. 32.11.& 36 10.& 64.10.& 94.15.& 125.4. Psal. 25.8. Borrhaus in Job. 1. Prov. 14.2.& 15.21. {αβγδ} Prov. 29.27. Psal. 37.14 Isa. 33.14, 15. Isa. 26.7. Prov. 15.21. Psal. 94 15 The upright shall follow after it. Psal 7.37. Jam. 1.8. Prov. 21.8. Psal. 125.4, 5. Prov. 2.13.15.& 14.11. A. 1. An holy conformity of heart and soul to the will and pleasure of God. It is said of David, Psal. 109.7. He walked with God in uprightness of heart. God saveth the upright in heart. The ungodly shoot privily at the upright in heart. And so we read, Shout for joy all ye that are upright in heart. Good and upright is the Lord, his will the most certain rule of equity and rectitude: and then are our hearts upright, when they stand in an holy conformity to the good pleasure of God. 2. A conversation or course of life agreeable to the world, in that Vocation, or Calling wherein the Lord hath placed us. He that walketh in his uprightness feareth the Lord He that is upright in the way, is abomination to the wicked. He that speaketh 〈◇〉 uprightly, shall dwell with the everlasting burning. This is expressed by the phrase of going aright. Gal. 2.14. Heb. 12.13. Prov. 4.26. 3. An universal and constant cleaving to the Lord, notwithstanding all occurrences that might divert or turn us out of the way. An upright heart, called a fixed or established heart, is opposed to a double mind, which is unstable and inconstant: to a crooked heart that steppeth aside from the holy Commandement. 1 Cor. 15.58. Col. 1.23. Q. What is implied in the conformity of heart to the will of God? 1 Chro. 29.17. {αβγδ} Deut 9.5. {αβγδ}. 1 Tim. 5.21. Psal. 1 9.28. Cant 1.4. r cteititudibu● diligunt t●, i. a more forti& vehementi, qui caret salebrias pravitatibus, ut R. Solomon Explicat. Bux. Lexic. Verb. Deut. 12.28. {αβγδ} Act. 21. Ezra. 7.8, 9, 10. A right end never hath a crooked rule leading unto it. He that hath a right end, will go by a strait rule. ●sal. 24.4. For this cause Israel was called Jeshur Deu●. 32.15.& 33.5.26. Isa. 44.2. because this was the thing, which is required in every true Israelite. A. 1. An holy disposition of mind, will and affection, bending themselves to the good pleasure of God, approving, affecting, exercising readily whatsoever he requireth. 2. A godly fervency of heart, which maketh that in choosing and embracing good things, it be equally more slack or strong, as the goodness of the thing shall be greater or lesser. Thus an upright heart doth bend his force and strength more to perform duties of holiness to God, then to discharge duties towards men. 3. An upright mind, in all his purposes and actions, doth aim directly at the right end, by and just approved means. His eye is set steadfastly upon the mark, and will not be removed from it. The description of an upright man, may be taken out of the Psalmest in other words; He hath clean hands, and a pure heart, and hath not lift up his soul unto vanity. Q What Reasons may be alleged to persuade to uprightness? P●ov 11.20. 1 Chro. 2●. 17 Prov. 15 8. {αβγδ} Psal 97.11. Psal. 32.11. Psal. 64.10.& 112.4. The end of the upright is peace. P al. 37.37 Job. 8.6, 7. Psal. 35.23, 24. Psal 17.7.3. His countenance doth behold the upright, Ps. 11.7. A. 1. God that trieth the hearts, hath pleasure in uprightness, and graciously tendereth the service that cometh from a willing mind, uprightness is chiefly required, most highly esteemed, principally commended in the Saints. The Offerings of a strait heart are free and voluntary, which shall find wished acceptance and respect. 2. Light is sown for the righteous, and joy for the upright in heart. They shall reap it, though for a time they be in affliction. Comfort and joy is reserved after trouble, though it be hidden for the present, as Seed in the ground, which will spring and ripen. Nay, the upright are called upon to rejoice in all conditions, it being a comely thing in them, to set forth the high acts of God, and sing of his praise. 3. God will not cast off the upright, nor leave his soul in adversity. If thou wert pure and upright, surely now he would awake for thee, and make the habitation of the righteous prosperous. He will make it known that he doth regard thee: and though thy beginning be small, yet thy latter end shall greatly increase. 4. The Word of the Lord doth always good to them that walk uprightly. The instructions will sink into the heart, and the promises cheer and revive it. 5. The integrity of the upright shall guide and preserve them, that is, shall procure good direction from the Lord, both for his service, and their own happiness, Mic. 2.7. Recte viventibus omnia bo●● denunciam Dr. The upright shall dwell in the land, Prov. 2.21. Psal. 25.2. Prov. 11.3. The secret of the Lord is with the upright, Prov. 3.32. Prov. 2.7. Psal. 125.4. 1 Sam. 12.23. Psal. 26.11.& 27.11. with Esa. 40.4. Esa. 33.14.15, 16. and make them tractable to follow the same. Contrary to this is the condition of the perverse and crooked, who are not lead with uprightness, but carried headlong with lusts, and therefore misled by the same to their undoing. For thus standeth the opposition, the integrity of the upright shall guide them in the way, and so preserve them: but the frowardness of the wicked will keep them from the way, and so destroy them. 6. They may boldly pray, and the Lord will hear them. Psal. 25.21. Let integrity and uprightness preserve me, for I hope in thy Word. 7. The Lord will be the Shield and defence of the upright in this life, and their Crown and Glory in the life to come. Psal. 7.10. God saveth the upright in heart. 8. The path of uprightness, is even, plain, strait, good, and leadeth the next and shortest way to Heaven that may be, therefore the Saints pray, Let thy good spirit bring me into the Land of uprightness, Psal. 45.7. 9. He that is upright in the way shall dwell with the eternal burning, and not be consumed, By an unblamable life we cannot merit Heaven: but the just and faithful may expect, and shall obtain by grace, the free promises of God. The Lord will admonish such with fears, as give themselves to all manner of sin and wickedness: but as for them that love and follow uprightness he agrees with them well enough. The upright shall dwell in his presence Psal. 140.15. In the mountain of his holinesse. Psal. 15.2. He that walketh uprightly shall never be moved. The Lord stiles himself a consuming fire, least his Majesty and Power should be contemned: yet whosoever he be that draw near unto him, with a true desire to please him, he shall feel by the effects, that there is nothing more sweet and amiable then his presence. 10. Another Reason may be taken from the miserable condition of them that be crooked and perverse: for their sins are uncovered, their persons hated, their hope shall perish, and their end be most accursed. 11. The blessing of God is extended to the Generation of the upright, and their Posterity. The Tabernacle of the upright shall flourish, Prov. 14.11. Psal. 112.2. Q. What are the effects or tokens of uprightness? A. They are many, amongst which, these are some special. 1. Universality. An heavenly disposition of heart, whereby we are affencted to love all good, and hate all evil according to the nature and degree thereof, and to have respect universally, Prov. 16.7. 1 Reg. 9.4.& 8 61. Mat. 23 23, 24 Psal. 110.6. ●, 101.128. 2 King 23.25. 1 Chro. 29.17. Job. 23.10.& 27.10. Psal. 7.10, 11. Job. 3.23. Psal. 78.36, 37 Psal. 119.112.117. not equally to every Commandement. An honest heart mainly desires to please God in matters of justice and judgement, and then to be faithful in every circumstance, pin, hoof and nail. The upright-mans assurance and resolution is this; Then shall I not be confounded, when I have respect to all thy Commandements. 2. Hatred of sin more in ourselves, then in others, and love of good in others, as in ourselves. Home-bread sin is most hateful, because most hurtful to the soul, pernicious to our state, dishonourable to God: but good is lovely in all men, because it proceeds from God; and whose heart is right with God, he cannot but rejoice to see his Name glorified by whomsoever. 3. Delight in the the most High at all time, in all conditions, prosperity and adversity, evil report, and good report, making God the stay of our souls when trouble oppresseth, fearing before him in prosperity, and performing the vows which we made in adversity. It is a double and crooked heart that starts aside, and varieth in obedience according to outward conditions, that goeth forward or backward, on this side and on that, as occasion requireth: the upright is resolved of his way, and doth break through all lets and bars whatsoever may be cast before him in his journey. A wicked man hardeneth his face: but as for the upright he directeth his way. Prov. 21.29. As the ungodly is obstinate in evil: so is the upright constant in piety, and will not be removed from it. 4. thankfulness for mercies received. Psal. 33.1. An honest and good mind is no less careful to return praise for graces and good things received, then to beg the supply of what is wanting. This is the study of the faithful, in which they most diligently apply themselves, to set forth the goodness, Power, To be upright is to stand as it were in Gods presence, as one of the words doth signify. 2 Cor. 13.7. Isa. 57 2. Prov. 8.9. Isa. 26.10.& 30.10.& 59.14. 2 Sam. 15.3. Amos 3.10. 1 Cor. 4.3, 4. As Job saith, I will approve my ways in his sight. Job. 13.15, 16. Psa. 16.8. Riches, and Mercy of the Lord vouchsafed unto them. 5. Respect of Gods approbation more then of the applause of men, resting contented that we are allowed of him, though disesteemed in the world. A good heart regardeth not much what men think or say, so God be well pleased. I pass little to be judged of mans judgement, yea, I judge not myself. As we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, who trieth our hearts. Let the world fawn or frown, speak faire or revile, be quiet or persecute, all is one; a faithful man will go forward in his good course, neither starting aside, nor turning back And therefore is in some measure alike in all places. Psal. 19.168.& 18.22. 2 Cor. 12.19. 2 Cor. 2.17. 2 Cor. 4.2. 2 Cor. 7.12. Job 31.1. Prov. 16.17. Psal. 141.4, 5. Prov. 15.19. . For the heart that is well directed seeketh Heaven and not earth; the favour of God, not the faire countenance of men; rest in the world to come, not peace in this vale of misery: and thus minding his home prepared in Heaven, he goeth on his race, not regarding how little his service is esteemed by earthly men. 6. An honest and upright Christian is careful to shun all appearances, occasions and provocations unto sin, willing to suffer admonition and rebuk, and constant in the use of all means of grace that he might grow therein, 7. To the upright, who are diligent, the hardest things are easy. Q. How should we labour for uprightness? Prov. 15.21. Mat. 16.6.12. Prov. 15.21. A. 1. The mind must be truly informed with the knowledge of the truth. Right affections require sound judgement and true understanding. Corrupt Doctrine is as sour leaven, that doth infect the whole lump. If the understanding that should govern the inferior powers of the soul, be perverted with error, the affections must necessary move out of order, and run amiss. He can never shoot strait that takes his aim contrary. 2. Thorny cares, vain pleasures, sinful delights must be stocked and digged out of the heart, weeds will grow of themselves, good corn requires tillage. perverseness will increase of itself, but uprightness will not prosper if the heart be not ploughed up. Jer. 4.4. 3. The word of truth, which is that immortal Seed, whereby we are begotten, and transformed into the Image of God, must be effectually received, kindly planted, and soundly rooted in the heart and conscience. The Word is a word of uprightness or rectitude; and the heart seasoned and regulated by it, must needs be right in the sight of God. Therefore to conscionable hearing the Word of God, religious meditation must be joined, that what is learned might be well digested, and we changed into the similitude of it. 4. The word of God truly embraced, doth inflame the heart with an ardent desire to walk with God in all duties of holinesse and righteousness. 2 Cor. 5.13. 5. Society and fellowship with the faithful is a sign of uprightness, and a means of continuance, and increase therein. For he that setteth his heart upon Heaven, will be careful to draw on and encourage his Companion in the same way. Prov. 29.10. coals laid together do kindle each other, and preserve heat the longer: so it is with the faithful linked together in holy Communion. Q. How should a man stir up himself to labour after uprightness? A. First, he must find out, lament, and shane himself for the stubborness of his heart, and perverseness of his ways. Ah, the frowardness of my heart; how crooked have my ways been in the sight of the Lord? I have regarded vanity, and turned aside from the holy Commandement; doted upon transitory pleasures and profits, undervaluing, neglecting the true Treasure. The stream of mine affections have run full sail to that which is little worth, worthy to be trampled under-foot: but ebb to that which they should covet and affect above measure. If the members of my body were crooked and deformed; my mouth, face, eyes drawn awry or squint; if one part did swell, another whither and pine away, I should esteem it an heavy cross: But t●e lameness, distemper, crookedness of the soul is much more dangerous and evil, as in itself it is more excellent then the body. If in a journey I chance to strike out of the way, or fetch compass about, when I might have gone a shorter cut, how am I grieved at it, and bewail my ignorance that I knew not, or negligence, that I inquired not the right way? But in the course of Christianity I have not spared to turn aside and step out of the right path, though to my great hindrance and loss: By pleasures, lusts, passions I have been lead up and down I know not whither; for fear or favour I have been drawn into by-paths, to the great prejudice of inward peace. Oh, how long have I erred from thy Commandements? Secondly, we must stir up ourselves to walk more warily and uprightly before God. I have too long wandered and gone astray like a lost sheep, but now I will keep the Testimonies of my God. Psal. 19.8. For the Commandements of God are right, leading the strait way to life, that life which deserves the Name of life, even eternal life. The Traveller aims the next way to his journeys end: No wise man will step one foot willingly out of the way to Heaven. If our limbs be crooked, we omit nothing that art or exercise can do to set them strait: and shall not I take care to rectify my soul, and bring it into right order? Let the wicked walk after their own inventions, and trample the Law of God under-feet, Psal. 119.126, 127. the more I esteem it to be right, and will be careful to conform my heart and ways according to the prescription. Thirdly, As all resolutions must be grounded upon Gods grace, so we must fly unto God by earnest Prayer to be established and enabled thereunto. O Lord I know there is no other rule of life, then thy Word, in which thou hast declared thy will, Psal. 119.80. and I am fully purposed to be guided thereby: I pray thee keep me by thy Spirit, that I decline not from it into error or sin. Order my steps by thy Word, that no iniquity have dominion over me. Greft thy Law in my heart, Psal. 119.133. Psal. 37.31. 1 Reg. 8.58. that my feet may not slide. It is thy free promise, that thou wilt lead thy people in the way that they should choose, make good thy Covenant unto thy servant, who is devoted to thy fear. CHAP. V. The fourth Property of a godly life, viz. Integrity or Perfection; What is thereby signified. Thirteen Reasons to persuade thereunto. The effects or tokens of Integrity, with the means how it is to be attained, and preserved. Q. WHat is the fourth Property of a godly life? {αβγδ} translated {αβγδ} 1 Reg. 8.6 15.& 11.4.& 1.3.14. 2 King. 20.3. 1 Chro. 28.9. 2 Chro. 18.17. {αβγδ} Isa. 38.3.11. Deut. 18.13. Gen. 17.1. Psal. 15.2.& 37.37.& 119.1. {αβγδ} 1 Reg. 8.61. Cant. 5.2. Jos. 24.14. Cant. 4.2. Sept. {αβγδ} Psal. 15.2.& 8.24.31.33.& 19.14. A. It must be entire or perfect. Let your heart be perfect with the Lord your God, to walk in his Statutes, and to keep his Commandments. Deut. 32.4. Est integritas respectu partium integralium,& respectu functionum& facultatum. Q. Is any Christians life absolutely perfect? Psal. 18.30. Mat. 5.48. Psal. 19.7. Eph. 4.13. Heb. 12.23. Heb. 5.11.& 6.1. Phil. 3 15. 1 Cor. 14.20. {αβγδ} vocantur Christiani quod omnium vera vertutum semina sint ipsis a spiritu infita; quamvis n●●dum ad o leverunt Beza in, Ma●. Gen. 6.9. Job. 1.1. 2 King. 20.3. {αβγδ} 1 King. 15.14 {αβγδ} 2 Chro. ●5. 17. {αβγδ} 1 Chro. 29.9.& 16.9.& 19.9.& 25.20. Eccl. 7.22. Jam 3.2. 1 Joh. 1.8. {αβγδ} Prov. 11.20. Job. 9.20, 21, 22.& 8.20.25.18.1.3.& 2.21.22. Psal. 18.23. A. The word perfect signifies 1. That which is without spot, blemish or defect; and thus God and his Law are said to be perfect. 2. They are said to be perfect, who have profited more in the knowledge of Christ crucified, and the race of Piety, then others: And this is a comparative perfection, in respect of those Babes and young Christians, that are newly entered into the school of Christ. 3. He is perfect in the phrase of Scripture, whose heart is entire and whole with God, though they be stained with some imperfections. Thus Noah, Joh, Hezekiah, Asa are perfect. But this is not meant of perfection in measure or degrees, as being without all sin, but when men by the grace of God, keep themselves in the undefiled way, and sin hath not dominion over them. Psal. 19.13. Then shall I be perfect, that is, without blot. The perfect man is opposed to the perverse, froward, and restless wicked, and to him that turneth hither and thither. Prov. 28.6. If I say I am perfect, mine own mouth shall prove me perverse. Psal. 18.23. I was also perfect before him, and I kept myself from mine iniquity. Jacob is said to be a perfect man, or innocent, plain, simplo, unfeigned, Gen. 25.27. without rebuk. {αβγδ} Sin that hath been conveyed unto us, hath an integrity it. Psal. 19.89. Josh. 24.14. Deut. 18. ●3. {αβγδ} 1 King. 8.61. 2 King. 20.3. {αβγδ} 2 Chro. 15.14. Psal. 119.30, 3. C ro. 12.33. 2 Cor. 13● 11. with 38. an entire is opposed to a double heart. oppouitur●lli quod mancum& mutila●um est sicnt de victimis ita usure patur●. Iam. 1.4. Jer. 3.10. 1 King. 2.4. Psal. 9.1. 2 King. 23.3.25. Deut. 26.16.& 10.12.& 30.1. 1 Sam. 12.24. Ioel 2 12. jer. 29.13. Psal. 119.69. Psal. 26 1.& 7.8. Psal. 101.6. Psal. 119 1. job. 4.6. Ma●. 5.48. Partialis, ma●ca& mutila erat pharisaeorum dilectio, ergo Cogn●●o●. them. har. 151.& 1 Tim. 3.2. Apoc. 14.5. Phil 1.4. 2 Cor. 16.11. Levit. in Job. c. 1. hom. 2. p. 2. 2 King. 10.31. 1 King. 15.3. {αβγδ} 2 Chro. 25.2.& 26.4.& 27.2. 1 King. 14.3&. 15.3. 1 King. 11.4. 2 Sam. 15, 11. 1 Reg. 22, 34. Q What things are implied in this integrity or perfection? A. 1. Integrity implies a throughout holinesse, an heart wholly and inseparably cleaving unto the Law of God in all things. 1 Thes. 5.23. When all the Powers of the soul are sanctified to every holy duty, and have a spiritual continuity amongst themselves, that they all incline and move to all duties of piety and justice, then is the heart perfect. The body is entire when all parts are so knit together, that each is preserved: the soul is entire, when all the parts of piety and righteousness are riveted together in it, and in the whole. Thus to serve God in integrity of heart, and with the whole heart is one and the same for substance. Secondly, It noteth entireness of conversation according to the Law of God, in every place, state and condition of life. Blessed are the perfect in the way, that is, who live entirely in this life, and in conversation are unblemished. And they that walk thus in their integrity, are said to be holy, harmless, unblamable, without fault, unblemished, perfect, well set in joint. But on the contrary, the wicked double-minded, such as in rest external work of Piety, or depart from the Commandement of God, are said not to cleave unto the Lord with perfect hearts, or all their hearts. As it is not of Abijan, that his heart was not perfect with the Lord his God; and of Amaziah, Uzziah, Jotham, they did that which was right in the sight of the Lord, but not with perfect hearts: yet, of Solomon, that when he was old, his wives turned away his heart after other gods, and his heart was not perfect with the Lord, as was the heart of David his Father. 3. It notes ingenuity, singleness, or simplicity. Q. What Reasons may persuade to integrity or perfection? Gen. 17.1. Animalia nascuntur {αβγδ} Att. 1. de hist. any. cap. 8. A woman may love many as friends, but one as an Husband. If God he wholly ours, we must be wholly his. And if we join ought with God, or take in ought with him, we do not, we cannot cleave to him alone when there are objects upon which the heart is set, divided. The entire shall dwell in the Lords Sanctuary. Psal. 15.1. Conjuga●● amor natura sua ejusmodiest ut non nisi unius esse posset We cannot serve God, unless we serve him entirely. He cannot be our Master, if we have any other Master, Rom. 6. ●0. Mat. 6.24. Rev. ●. 2. A. It is required of us in the Covenant of grace; walk before me, and be perfect. The most Holy God will never mary himself to a spiritual adulteress, that doth affect any other more or besides him. Men of divided hearts can have no fellowship or communion with God. 2. Integrity is the qualification of a subject capable of remission of sins and eternal blessedness through grace. Blessed is the man whose iniquity is forgiven, and whose sin is covered: Blessed is the man to whom the Lord imputeth no sin; and in whose spirit there is no guile. 3. God will pass by the imperfections which he espieth in the best service of his Children, when once he seeth their hearts to be entire and perfect towards him. hypocrisy drowneth many excellent graces, and causeth God to take no notice of them: But sincerity is so well pleasing to his Majesty, that if it be not shaken, he will not see many other infirmities. This is the challenge against the Church of Sardis; I have not found thy works perfect before God. David had many imperfections, and through infirmity did often sin against the Law: but he is not accused to break the whole Law in any thing, save in the matter of Uriah. The Holy Ghost hath noted sundry defect in Asa: but addeth this of him by way of conclusion, yet his heart was perfect towards the Lord all his daies. Contrarily in Jehu, after a large description of many excellent things, it is observed; But Jehu regarded not to walk in the Law of the Lord with all his heart: And so his service in destroying Ahabs house, was reckoned murder. Hezekiah is bold to pray in behalf of them that came unprepared to the Passover: 2 Chro. 30.15.19. The good Lord be merciful to him that prepareth his whole heart to seek the Lord God, though he be not cleansed according to the purification of the Sanctuary. An Husband will bear with many aberrations in the behaviour of his Wife so long as he is persuaded of the entireness of her heart towards him: so dealeth the Lord with them that fear before him with all their hearts. 4. The perfect shall not be confounded: Let my heart be entire in thy Statutes, that I be not ashamed. For God will not cast away a perfect man, neither will he take the wicked by the hand. He may seem to neglect, he doth forget them that follow after holinesse; he is thought to favour, he doth abhor the workers of wickedness and sin. 5. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart a perfect towards him. Howsoever they may be weak in themselves, in him they shall be victorious; his power shall be perfited in their weakness. For as it is in the psalm, With the perfect, thou wilt show thyself perfect: thou wilt not fail him in his need. This is the nature of God, that he frameth himself to the dispositions of men, good to the good, hard to the stubborn, entire to the perfect that wait upon him. The Lord knoweth the daies of the perfect, and their inheritance shall be forever: God hears them tha● pray with their whole heart. Jer. 29. 1●, 13. Is found of them that seek him which their whole heart. 1 King. 15.5. Psal. 119.2. 1 King. 15.14. 2 King. 10.31. Hos. 1.4. 2 Chro. 30.15.19. A Christian can never be perfect in degree, if he be not perfect in parts or entire. What is defective in the parts, cannot be made up by any growth. Eph. 4.13. Job, 8.20. {αβγδ} Psal. 37.18, 19. 2 Chro. 16.9. Psal. 18.25. {αβγδ} Psal. 37.18 Prov. 28.18. He that walketh in his integrity is safe. Prov. 13.6.& 1●. 5, 6. Psal. 25.21. Let integrity and uprightness preserve me. He that walketh in his integrity walketh surely. Prov. 10.9, 29. Prov. 11.20. Psal 147.11. Psal. 5.12. Prov. 16.7. Deut. 33.11. Isa. 62.4. Prov. 28.6& 19.1. See Ju●.& Trem. in Prov. 2.6. Cartw. ibid. Psal. 84.11. that is, he seeth to what evils they lye open, what help they need, and ordereth all events to their special good. 6. righteousness keepeth him that is entire in the way, but wickedness overthroweth the sinner. Integrity and righteousness is a guard, that doth continually keep watch and ward: It doth not onely lead men to a good way, and tell them what is their duty, and fit to be performed, but maketh the way passable for them, and them prosperous in it. 7. They that are of a froward heart, are abomination to the Lord: but such as are entire in their way, are his delight. All that are resolute and wilful in any sinful course, though with never so great mirth and laughter, are abhorred of the Lord for the present, which he will make known by his judgements upon them in due time: but they that are entire in their heart and way,( as the other are froward in heart and behaviour) are greatly beloved of God now, and shall more fully see, and feel, and enjoy the comfort and happiness of his favour, in time to come. 8. Integrity joined with poverty, is to be preferred before riches separated from it. Better is the poor that walketh in his integrity, then he that is perverse in his ways, turning aside now on this side, now on that, though he be rich. 9. The Lord God will withhold no good thing from them that walk in integrity: for he is both their sun and Shield, he will give grace and glory. As the sun doth illustrate, cherish and quicken all things with its heat and light: so doth the Lord visit the upright, and refresh them by his Spirit: yea, and as with a Shield, protect them from all evil. 10. Integrity adds to the glory of our good actions, even such as are but of the lower sort. There is not the meanest duty whatsoever, which integrity will not set a faire gloss upon, that in some respects it shall be matchable even to works far greater in their own nature. A poor labouring man that lives by his hands, having performed holy obedience to God therein with an entire heart, may have as much comfort on his death-bed, as the best Minister or Magistrate, whose service itself is far more honourable; yea, if his integrity be greater, his comfort also shall be greater. For God regards not so much the matter, as the form of obedience, not so much the thing done, as the affection wherewith we do it. Wise men regard more the mind of the giver, then the value of the gift. When we give our hearts wholly and entirely first to God, then is our service how small soever, very acceptable to his Majesty. It is not the greatness or multitude of those good works which we have done, but the good disposition of an honest and entire heart in the doing of them, that doth bring comfort, as the internal qualification of that faith which makes a sound plea for mercy before the Throne of Grace. The Psalmist pronounceth them blessed, that walk in the undefiled way. He makes no choice of the way, he doth not say, Blessed are they that are upright in the way of the ministry or the Magistracy, but speaking indifferently of any way allowable by the Word, be it never so simplo or mean, he saith, Blessed are the undefiled in the way, whatsoever it be, be it to be the succourer of Channels, or drudge in a kitchen. An halting heart dasheth the acceptance of the most glorious work: an entire heart addeth weight to the basest service The widows Mite was little in worth, had not her good heart raised its price. In value it came far short of the superfluities that the rich men cast into the Treasure: but her heart was better, and so her gift greater then theirs. When Hezekiah had received the sentence of death, what was his comfort? even this, the conscience of his integrity. O Lord, remember how I have walked before thee in truth, and with a perfect heart. This was his refuge. Though those good works he had done were in regard of his Calling of the highest note, the restoring of the true worship of God, the purging of the defiled Temple and Priest-hood: yet he doth not comfort himself in those so worthy works, but in the perfection of his heart; knowing well, that the work itself, though never so glorious, is of no esteem, if the heart be rotten, perverse, or halting. 11. An heart well compact and knit fast together in the Lord( as is the entire) is valiant and courageous in all dangers, trials, temptations. Prov. 10 29. It is not put out of countenance with slanderous tongues, nor shaken with fear of troubles. He that walketh in integrity, walketh boldly. Prov. 10.9. Though mine adversary should writ a Book against me, would I not take it upon my shoulder, and bind it as a Crown unto me, saith Job? The hypocrite in peace and security may seem strong and valorous; but let God by some affliction drag him out as it were by the ears from his lurking hole, and convent him before his tribunal, and thou shalt not see any thing more abject and heartless. Then is that of the Prophet verified, Esa. 33.14, 15. The sinners of Sion are afraid, a fear is come among the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burning? But the entire heart, even in this case, holds out confident and courageous. And no marvel: for every man that walketh in his integrity hath the privilege of a triple guard, the guard of Gods protection, of the good Angels, and of a good Conscience, for his defence against all adversary power. Prov. 28.18. Psal. 7.8. Who so walketh entirely shall he saved; but he that is perverse in his ways,( that is, one thing in heart and thought, another in conversation, or that fashioneth himself to all occasions) shall fall at once, suddenly and before they be ware. mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37.37. For the Lord shall help and deliver him; he shall deliver him from the wicked, and save him because he trusteth in him, Psal 37.40. The Lord will defend the perfect, and he hath given his Angels charge over them, to bear them in their hands, Psal. 91.11 and keep them in their ways: in which respect they may say with the Prophet, How many soever rise up against us, they be more and stronger that be with us, then they that rise up against us. Moreover they are blessed of God with a good conscience, which is as a strong Castle, against which no batteries of the Enemy can prevail; as a valiant Champion, who will not be daunted with any proud on-set of the adversary, which he knoweth to be weak and of no strength. As there is nothing more base, or sooner abashed then a corrupt conscience, destitute of integrity: so nothing more bold and hardy then a good and perfect conscience. David in the midst of all his reproaches had the face to profess the name Of God, before Kings and Princes, Psal. 119 23. without ever being blanked at their presence. And shall a man so guarded, regard the enmity of any: fear the threatenings of any, though never so mighty? be dismayed at any hard condition that he is fallen into for the present? No, he will not be afraid for any evil tidings, for his heart is fixed and trusteth in the Lord. 12. An entire heart is a channel or bark in which the graces of the spirit are contained, and faith doth swim above all storms and tempests. But a mind voided of integrity, is full of slifters or chinckes, that if the most holy liquour of Piety be offered, it is powred in and out together, and at once. If the work of grace be imperfect in parts, let it grow up never so fast, it can never be perfect or entire. If the Plant be imperfect, it will never be a perfect three. An heart unsanctified or that makes a mayor part against itself, cannot truly serve God. This is the nature of integrity, that by it the soul is entire in itself, and hath a spiritual continuity, which may be shadowed forth by the similitude of things corporal: and therefore so long as integrity is preserved, the heart is apt to continue and keep safe the graces of the spirit; if it be cracked grace would be lost, should not God make up the breaches of it. A soul destitute of Piety is stark dead; an heart without integrity is next to death or destruction, as a Ship full of holes, or a body unloosed or dissolved. 13. The upright shall remain in the land for ever, and leave their inheritance unto their Children. Prov. 2.21. Who so causeth the righteous to go astray in an evil way, Prov. 28.10. Prov. 20. ●. he shall fall himself into his own pit: but the upright shall have good things in possession, and their Children after them are blessed. Q. What are the effects or tokens of integrity? A. 1. A settled, well-advised and deliberate desire, resolution, will and endeavour to be informed what is good and acceptable in the sight of God, Act. 11.23. and to direct his ways at all times, and in all places according to the rule of righteousness. The just man walketh in his integrity, Prov. 20.7. It is the commendation of David, that he did that which was right in the fight of God, and turned not aside from any thing that he commanded him all the daies of his life, 1 King 15.5. An entire heart is not divided, halting, or double, making a mayor part against itself: but is fully resolved upon mature deliberation, which produceth constant practise, 2 Chro. 6.14. Psal. 119.34. to cleave unto the Lord, and walk as in his presence. The fruits of which resolution are these. First, There is no sin though never so dear, precious, or profitable, which a perfect Christian will not willingly see and judge in himself. I will declare mine iniquity, I will be sorry for my sin, Psal. 38.18. Secondly, It works a dislike of sin in all, even in those that are most near and dear unto us. 1 King. 15.13, 14. Thirdly, With this is joined a continual care to preserve himself innocent from all sin, specially his particular, and formerly beloved transgressions. I was perfect before him, and I kept myself from mine iniquity. 2 Sam. 22.24. Fourthly, In all conditions he will look to himself, that he be not carried away, with unbridled passions. They that are entire, are said to have fulfilled after the Lord, that is fully or entirely to have followed him In regard of several estates men are subject to be transported with divers affections; Num. 14 24.& 32.11, 12. Deut. 1.36. Josh. 14.8, 9, 14. Prov. 21.29. as with pride, pleasure, security in prosperity; impatience, discontent in adversity. Wherefore the entire Christian doth ever look to his heart, that it be not distempered with these things. I will walk( saith David) in the undefiled way, Oh when wilt thou come unto me! Fiftly, If the heart be entire with God, it will admit his Word for direction in all things. Thy Testimonies are my delight, and my counsellors, Psal. 119. ●2. That is, they govern my mind and heart, of them I take advice. Gen. 20.5, 6. Psal. 8 2●. 2 Sam. 22.23. Prov. 19 1. Amos 5 10. Jam. 1.27. Luk. 1.6. Psal. 119.1, 3. An entire ●eart is prepared and ready to serve God. 2 Ch●o. 29.34. Job 2.9, 10. 2 Joh. 8.2. 2 Chro. 28.9. Herein Abimelech failed, when he took Sarah from her Husband. The Psalmist saith of himself, All his Judgements were before me: and I did not put away his Statutes from me Sixthly, The perfect man putteth away froward and perverse speeches. The poor that walketh in his inregrity, is opposed to him that is perverse in his lips, that speaketh froward things. Seventhly, His care is to keep himself unspotted of the world, doing that which is honest, pure, praise-worthy in the sight of God and man. This note the Prophet David giveth; for having said, Blessed are the undefiled in the way, he teacheth us to discern them by this effect, Surely they do no iniquity. Eighthly, He will receive evil at the hands of God thankfully, as well as good, and bless his Name when he crosseth his desires, and taketh from him what he delights in, as he doth when he granteth the desire of his heart in outward blessings. There is nothing so dear, but he will part with it for Christ, nor so hard, but he can be content to suffer for his sake Mar. 10.21. Mat. 19.21. Tenthly, He presseth hard towards the mark he aims at, an higher degree of holinesse, 2 Cor. 7.1. Phil. 3.13, 14, 15. Lastly, He that walketh in his integrity will deal constionably at home and abroad, in all duties of his general and particular Vocation towards all men. I will walk in the midst of mine house, in the integrity of my heart. I will set no evil thing before mine eyes. Q. By what means is this integrity to be attained and preserved? A. Integrity is the gift of God, infused into the heart by the Holy Ghost, but we may not in this respect neglect the means which he hath ordained for the attaimment and preservation of it. God, and none but he, did place David in the Hill Sion, and gave Gideon victory over the Midianites, as they both well knew and firmly believed: but their belief hereof did not emasculate their mindes, or ●i● their hands from using such strength and valour as they had. 1. Care must be had to furnish the mind with affectionate knowledge of God in Christ Jesus. And thou Solomon my son, know thou the God of thy Fathers, 1 Chro. 28.9. and serve him with a perfect heart. The knowledge of God begets in us a similitude of God: When we come to understand what he is to us, we are made to him what he requireth. As sound knowledge entereth, it stampeth the Image of God upon the heart: for it assimilates the mind to the object seen and discerned. 2. All holy means must be used to incorporate the word into the heart, that it may season every affection, and bear mildred universal sovereignty over us. For when the heart is transformed throughout into the nature of the Word, and every power of soul is brought into subjection by an unfeigned, sovereign, wel-rooted faith, it is entire in parts, though imperfect in degrees. Herein all diligence and pains must be taken, by preparation, hearing, meditation, and observation of all unexpected occasions of grief, sorrow, fear, joy or such like, to bring the Word into the affections, that it may sweeten their disposition, and govern their motion. 3. In all endeavours we must include Prayer to God in the Name of Christ as a chief associate: for God ordinarily lets in sanctifying grace at the same gate, at which honest hearty Prayers go out. 4. The fourth means is for a man always to possess his heart with the apprehension of Gods presence, and so to keep it in his fear continually, to walk with God as being in his eye, and seeing him that is invisible. This remembrance of Gods all-seeing presence will make men study to approve themselves before God in all their courses, and to stick unto him with their whole hearts. Could the eye of a jealous Husband pry into every privy corner of his Wives heart, she would be afraid to hid any strange lover in her secret affection. If but a man, nay, if but a child could look into our hearts, we durst not deal doubly and deceitfully? What? God sees us, and shall we durst to dally with him? shall I give him part of my heart, and reserve another part for the world, for pleasure, for sin? How should not God find this out? for he searcheth the heart and reins, and understandeth the secret cogitations of every soul. 5. The fifth means is diligently to review all works of obedience, and our affections in the doing of them; and to observe what discomfort and trouble follows the maimed and defective performance of good duties. And withall, when we take ourselves, in an holy indignation to take revenge of ourselves, judging and condemning ourselves before God. The very thinking of the after-reckonings we must come to, when we have done our work, will make us take heed how we do it: The remembrance of the loss and punishment that he shall sustain, whose works are not perfect before the Lord, will stir up respect to every Commandement. For who is there that useth for all his actions, at the daies end to call himself to a severe examination, as the hard Master doth his Servants, that must not needs, in the very midst of his actions reason thus with himself? Anon all this which now I do, must very narrowly be looked over, if the reason why I do it, my affections in doing, and the work itself be maimed, halt, or suffer defect in the parts thereof, I shall smart for it; O the wrings and secret pinches which mine own guilty heart will give me; yea, the sentence which by my own Covenant, I am tied to pass upon myself, in case my heart be partial to the Lord, and my work deformed? If my work be not perfect, shall I not loose all my labour, and be rejected with it? Lastly, it is good to meditate seriously upon the joys of Heaven, and the rich recompense of reward that is reserved for them, that cleave unto God with their whole heart. If the happiness of the Saints hereafter do rightly affect, and be soundly believed, a man will be contented to part with all that he hath to purchase that Treasure. Whatsoever he hath laid next his heart, he will abandon it with detestation, rather then deprive himself of that eternal Inheritance, which God hath prepared. Q. How should a Christian stir up himself to strive after perfection more and more? A. First, He must shane himself for his halting, and make it odious. Ah, the division of my heart, the maimednesse of my service is so apparent, that I cannot conceal from my conscience. I have lodged sin, vanity, pleasure, the world in the closet of my heart, which should have been kept entirely for the Lord. My purposes for good are weak, my resolutions variable; oft-times by occurrences and occasions I have been drawn aside. In the performance of good duties I have served mine own corrupt affection, and doing what is right, not done it with a perfect heart. Mine affection to good hath been partial, base, deformed: In greatest matters I have been remiss, precise in lesser; zealous in one, careless in another; ready to run according to inclination, not looking to the direction of thy truth. I have been forward to hear, not so careful to meditate and make thy Word mine own; eager and fiery against gross profaneness, not so vigilant to bridle rash anger, and bosterous passions. My love to thy Children is neither pure nor universal; I am apt to admire some, disesteem others, according as they carry themselves towards me, and fit me in my humour. If he be a cursed deceiver, that having a Male in his Flock, doth offer that which is halt and lame to the Lord: how justly might I be confunded who have wickedly departed from my God, and set mine affections upon things of nought? Will an Husband accept of divided love in his Wife? Will a Prince regard that which is lame, blind, or sick for a Present from his Subjects? O Lord, I have dealt exceeding foolishly in tendering such spotted service unto thy Highness. Secondly, He must resolve to keep himself more entirely to the Commandements of God for the time to come. I have wickedly departed from my God, but now I will return, Psal. 119.69.67. 1 King 8.48. and keep his Commandements with my whole heart. What can I tender unto his Majesty less then myself? How can I for shane entreat his favour, unless I cleave unto him with a perfect heart? Can I be so impudent as to desire God to love me, and give me leave to love sin which he abhorreth? Can I look to be married unto him in mercy, truth, and compassion, if my heart do not affect him above all, and other things in and through him alone? The Lord is a great King; his service must be without spot or blemish. His eye searcheth the heart, and perfectly understandeth the secret motions afar off; and he will give to every one according to his ways, and as he knoweth his heart. Men of place look to have their pleasure, 1 K●ng. 8.39. done in all things by such as attend upon them: and shall I presume to call myself a servant of the living Lord, when I do his pleasure in part onely. My obedience cannot be perfect in degree so long as I live here, but through the grace of God it shall be universal, and I will strive towards perfection. Psal. 119.68. Lord, I have covenanted to stick unto thy Testimonies, and by thy grace I will keep them all the daies of my life. Thirdly, He must fly unto the Lord by hearty Prayer. Psal. 51.10. Create in me, O God, a clean heart, renew a right constant spirit within me. Psal.. 8.58. Establish me with thy grace, that I never fall from mine integrity Psal. 119.8. I will keep thy Satutes, O forsake me not utterly. CHAP. VI. The fifth Property of a godly life, viz. Truth and faithfulness. What thereby is implied, opened in sundry Particulars. Divers Reasons to show the necessity and use thereof. The means by which it may be attained and strengthened. The effects or evidences of Truth or soundness; with sundry helps both for the finding out and preventing unsoundness or guile of spirit. Q. WHat is the fift Property of a godly life? Esa. 38.3. Josh. 24.14. 2 King. 20.3. Joh. 1.47. Deut. 32.20. Esa. 26.2. Psal. 12.1.& 31.23. Psal. 101.6. Prov. 20.6. 1 Reg 3.6. 1 Reg. 2.4. 2 Pet. 1.12. Psal. 44.17. Psal. 51 6. Veritas est vita ingenua,& omnis fraudis expers. Eph. 4.15. 1 Sam. 12.24. Phil. 1.18. The word signifying in ti●enesse, is translated simplicity, 2 Sam. 15.11.& Eph. 4.24. A. It must be true and faithful; Lord remember, how I have walked before thee in truth. Truth is translated {αβγδ}, Isa. 39.8. Sept. Sic mensura vera Thargumistis, quae Hebraeis justa,& {αβγδ} justitiam facere. This is it which our Saviour commended in Nathanael, Behold a true Israelite in whom is no guile. The wicked are said to be a froward Generation, Children in whom is no faith: but the righteous Nation that keepeth the truth, are called faithful. It is observed of David, that he walked before God in truth, in righteousness, and uprightness of heart. And these three go ever together in the subject, though the things in themselves be distinct and different. Q. What is implied in Truth and faithfulness? A. 1. Knowledge and judgement is presupposed. Truth of judgement goeth before truth of heart. 2. Truth implies soundness or solidity in grace, opposite to those superficial or shallow-planted graces, which may be found in the temporary Christian, enduring but for a time. This is truth in the reins or inward parts, which seasoneth the heart throughout, and makes it true: whereas the heart of the temporary Christian is false and unsound, because his graces are slightly rooted, though true for substance. 3. It implies sincerity or godly simplicity without fraud, craft, guile, or dissimulation, where the inside and outside are one, the heart and mouth are equal and do consent. Holinesse of truth, is true or sincere holinesse. To walk in the truth, is to walk sincerely, or in godly simplicity; To do the truth, is to deal sincerely without fraud: for truth is ingenuous, void of simulation. And in this signification some understand that of the Apostle; Love rejoiceth in the truth, that is, Joh. 3.5. 1 Joh. 1.6. Joh. 3.21. Eph. 4.15. Visc Prov. 21.3. & facere judicem Heb. Esa. 44.26. Sept. verum faciens, id est, ratum firmum. 1 Cor. 13.6. Dius. Praeter. in hunc loc. Eph 4.25. Joh. 1.17. Joh. 4.23, 24. E●a. 61 8.& 10.20.& 16.5. Jer. 26.5.& 28.9.& 32.41. Prov. 29.14. Rom. 6. ●7. Rom. 1 9. love sincerely or in truth, rejoiceth with them that rejoice. Truth is opposed to lying and falsehood, as also to Legal rites, Figures and shadows: in which senses it may be applied to this purpose, as not in a plain simplicity opposite to lying and empty shows. And thus to obey from the heart, and to serve God in spirit, is to serve God in truth or sincerity without dissimulation. If any will purpose to show this in some things, yet not resolve to show it in all, even this is the man, who is far from sincerity. 4. It notes a pure or cleare-shining innocency in all things, free from the mixture of Leaven in Manners or Doctrine. The Apostle Peter writeth to the dispersed Jews, to stir up their pure mindes; what is that but mindes furnished and seasoned with an holy perspicuity of truth. Therefore Paul prayeth for the Philippians, that they might abound in knowledge, and in all judgement, that they might be able to discern things that differ, that they might be sincere. The word used by the Apostles in both places, signifieth properly something tried by the light of the sun. And it is a Metaphor( as some suppose) taken from the custom of the Eagle, whose manner is( if we may believe those that writ the natural Story) to bring her young out of the Nest before they be full fledge, and to hold them forth against the full sight of the sun; the sight whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it, and wink at it, she rejecteth and casteth off as a barstardly Brood. Others think it rather taken from the usual practise of Chapmen in the view and choice of their wears. A wise wary Chapman that hath to do with a deceitful Merchant, Draper, or other, one that keepeth his wears in obscure places, where the defects of them cannot so easily be discerned, or hath false lights that may help to give a counterfeit gloss to them, he will take no ware of him upon his word, but will first diligently view it, toss it and turn it, to and fro, over and over, try how it is in the midst as well as at both ends, bring it forth into the light, hold up his Cloath against the sun, see if he can espy any defect or default in it; he knoweth he may easily else be over-reached. The like must be our practise, 2 Cor. 2.17. in all matters of faith and manners: And this is to walk in the truth, when we have our conversation honest, and hold the truth of Doctrine purely, 2 Cor. 1.12. The sincerity of God, that is, godly sincerity 1 Cor. 5.8. Psal. 78.8. Psal. 78.37. as may endure the trial of the light. Thus the Apostle joineth sincerity and truth together, as one and the same, or as the special and general, sincerity being a branch of truth. 5. It imports firmness and constancy in every holy duty of our general or personal calling, of piety or righteousness. A faithful Spirit is steadfast with God: the ground of declining is lack of truth. Their heart was not with him, neither were they steadfast in his Covenant. If the heart be not true, what show soever a man makes, yet he is but like an Apple rotten at the coare, or as an House built upon the sand, the one of which though it be beautiful will soon putrifie, the other though it be fairly set, yet will quickly fall? A man may have many worthy gifts, yet if he want sincerity, upon a sudden may be taken from him, Mat. 13.12. Luk. 18.18. both that which he hath, and that which he seems to have; and his end be as the Figge-Trees, which making onely a show with Leaves having no Fruit,( being cursed) lost even those also, and withered away by degrees, being good for nothing but the fire. But grace powred into an honest and sound heart, will abide for ever: the course of a true Christian is permanent and continueth to the end. Q. Judas and many others that have fallen away were men worthily endowed, beyond many Christians that be true and sound-hearted. A. We must distinguish sound, wel-rooted and constant grace, received into a true heart, from feigned or temporary. The wicked have streams of graces often, but they have not the fountain of grace in them, they have not lively communion with Christ, Eph. 3.17. as the godly have, and therefore their graces whither. It is a true living faith that maketh Christ to dwell in the heart, and this is the cause why our grace lasteth. Though we find ebbs( by daily experience,) and this water to run exceeding low: yet having the Well-head in us, and renewing our faith on him the quickening Spirit, Rivers do afresh run out of our Bellies, and the current of grace as high as before. The Temporizer though he have a stream of grace, yet wanting the fountain to feed it, it must needs dry away; as those streams or pounds which have no Spring nor head of Water to maintain them, cannot continue. Again, the wicked have many graces true for substance, but not truly planted, and therefore their hearts are never sound. For they receive the grace they have, retaining their interest in the world, and the pleasures and profits thereof, or some notorious sin, or course in lesser evils, wherein they never seriously, deliberately, constantly purpose reformation; Evermore some inferior good is laid closer to the heart, and hath deeper rooting therein, then the word of promise; and this maketh grace it cannot be held with them. For as a stomach ill affencted with choler, though never so wholesome meats be received into it, yet it cannot hold them, but is provoked to cast: so where there is this obstruction of the soul, the wilful love of any sinful course, or subordination of grace to boisterous, distempered, earthly passions, whatsoever grace is received into the heart, it will not let it rest, but maketh the soul cast it up upon all occasions. Q. What Reasons may show the necessity and use of this truth? A. 1. Sincerity is the girdle whereby all other graces are tied close unto us: So the Apostle in the description of the spiritual armor, calls it, Eph 6.14. the Girdle of truth. And therefore here also is true of all men, that we say of Children in the Proverb, ungirt, unblessed. This Girdle hath these Uses. First, it doth adorn us: For this was the use of the studded Belt, which the Souldiers did wear to hid the gaping joints of their armor, which would have been unseemly: and nothing doth more adorn a soul or beautify our actions, and raise admiration in them, then uprightness; as our Saviour commending Nathanael, gave this speech of him; Behold a true Israelite in whom there is no guile. Secondly, Joh. 1.47. A Girdle doth tie other clothes about us, which otherwise the winds would blow abroad, and would hang but loose upon us: so this Girdle of truth doth contain and hold together all other graces, wherewith the soul is arrayed; and without truth to keep them together, in time all of them are blown away with the wind of temptation. That grace which was not knit together with honesty of heart, came to nothing in the end, as appears in the Parable. The body when the soul is once gone, may not long stay above ground; it must needs be butted: So the Hypocrites graces wanting sincerity, which is the very soul and life of all grace, they are but a stinking carrion, and what should an odious ugly carcase do, but be thrown into the Pit? An unsound Horse that hath some secret fault, may carry as good a show as the soundest, and at the first for a mile or two, will travel as freshly and cheerfully as any, but at length he tires and gives over. So it is with an unsound Christian, notwithstanding all his faire beginnings and hopeful entrances, he continueth not. Thirdly, Cingulum pro robore, Isa. 2●. 10. in lumbis seeds virium ac roboris& cingulo lumbi cinguntur D● Ds. l. 4. c. 10. Esa. 22.21. jer. 1.17. 2 King. 4.29.& 9.1. job 38.3.& 40.7. Isa. 11.5. 1 King. 18 46. Exo. 12.11 Luk. 2.37.& 17.8. joh. 13.4. Act. 12.8. Luk. 2.35. Pet. 1.13. He that is accustomend to go girded, is never well without it: He is not at ease, until it be put on. Luk. 19.17. joh. 1.47.50. A Girdle trussing up the loins of a man moderately, doth strengthen a man. I will strengthen him with thy Girdle. Whence is the exhortation so often used, of girding up the loins, Prov. 31.17. So this grace addeth great strength to the inner-man, as we may see in Job; who when God seemed, and men did fight against him, when Heaven and Earth seemed to conspire against him, yet this did stick by him; Untill I die, I will never take away mine innocency from myself, Job 27.5. Fourthly, In the eastern Countries where they were accustomend to wear long Garments down to the ankles, they used to gird them close unto their body, when they had any Journey, combat or Labour in hand, least they should be an impediment unto them: and so to have the loins gird, is to be fitted and prepared for any Service, travel, or Conflict. Thus the Christian that is girded with truth, is in readiness for any good duty, and to encounter with any adversary power that shall withstand him in the course of godliness. 2. Truth of heart is blessed of God with increase of grace. This it is which maketh the little Portion of grace to thrive in the hands of Gods Children. Their faithfulness in a little, brings them to be Owners of a greater deal, and to be Rulers over much. This brought such a plentiful blessing upon the small beginnings of Nathanael, to whom Christ, because of his truth in the inward affections, promised an enlarged measure of enlightening, and that he should see greater things. This brought such a comfortable increase upon the dim knowledge of the Eunuch and Cornelius; they worshipped God in truth of heart, according to the measure of understanding which they had received: in them the Promise was accomplished, To him that hath shall be given, and he shall have in abundance: They were lead further into that great Mystery of godliness, an Evangelist being sent of God to the one, and both an Angel, and an Apostle to the other. 3. Sincerity is strengthened of God to be a means of comfort to a mans soul in his greatest distresses. When Hezekiah was arrested with the sentence of death by the mouth of the Prophet; here was his comfort, and that which emboldened him to look death in the face with more courage; O Lord, thou knowest, or remember now( for herein I dare appeal to thy Majesty) that I have walked before thee in truth. He had done many worthy things in the abolishment of Idolatry, and in the restitution of the true worship of God, but in none of these simply took he content, but in the sincerity of his affection in performing them. So Paul in the midst of all his sorrows, yet this is his rejoicing, not simply that he had preached, that he had planted Churches, wrought Miracles, converted sinners, made satan to fall down from Heaven like lightining; but that in simplicity and godly sincerity, he had his conversation in the world, 2 Cor. 1.12. This puts a kind of heroical spirit and lion-like boldness into the Children of God in the greatest Trials. 2 Chro. 30.18, 19, 20. C●l. 3.22. Eph. 6.5, 8. Rom. 12.8. Hereupon Paul was resolute, not to pass for mans judgement, 1 Cor. 4.3. 4. The service of a sound Christian is very acceptable to his Majesty, be it to outward show never so mean and simplo. If servants be obedient to their Masters in singleness of heart, they shall receive their reward of the Lord. The Lord is nigh to all that call upon him in truth, Psal. 14.5. He will hear their Prayers, answer their desires, guard and protect their persons. Deut 4.7. Iam. 4.7. Not the most eloquent Prayer, and best set forth in words; but the supplication that is breathed from an honest and true heart, finds best acceptation As in the natural body, the case of the sound finger is safer then of the blindish eye: so in the Family of God, it is better to be a faithful Door-keeper, and so to be sure to hold our place, then to be an unfaithful Steward, and to be thrust out for untrusty dealing. Many actions, otherwise fervent enough, for want of this sincerity are but froth: and cause them who have long pleased themselves therein, at length to cry out of their doings, and to say they were but hypocrisy. 5. A faithful man shall abound in blessings; that is, he that dealeth uprightly and soundly with men, and is not willing to deceive any in word or dead, carrying himself sincerely toward God, as he liveth honestly amongst his Neighbours, and that not onely in one matter, but in all; and is therefore in the original Text called a man of faithfulness, shall abound in blessings of all sorts, with plenty so far as is expedient, with good estimation, with kind friends, with spiritual graces, &c. 6. The more sincerity, the more affinity with God. Truth is one special branch of that Image of God, according to which man was made. God is the God of truth, Psal. 31.5. Christ is truth, Joh. 14.6. The Spirit of truth, Joh. 14.12. The greater measure of truth in our inward parts, the more are we( to speak with the Apostle) changed into that Image: for God himself is truth. Q. By what means may this truth be attained and strengthened? A. 1. The general means is constant and conscionable dependence upon the preaching of the Word, Desire the sincere milk of the Word, 1 Pet. 2.1. He calls the Word sincere milk: joh 14.6. a milk without deceit: it is in itself truth, having the God of truth for the author, Christ Jesus the truth for the Witness, the Spirit of truth for the Composer of it; and then it works truth in the hearts of them that hear it. It is mighty to the purging out of that Leaven of fraud which is within us; Joh. 17.17. sanctify them with thy truth, thy Word is truth: there is the means. This is it which begets faith, and faith is that which purifieth the heart, Rom. 10.17. How came the romans to that heartinesse and sincerity of obedience, which Paul commends so much; was it not by that form of holy Doctrine which was delivered them: Rom. 6.17. or as we red it sometimes, unto which they were delivered: wherein the truth preached is compared unto a mould, into which they were cast: and by which they were transposed into a new form, enabled to walk sincerely, and without halting before the Lord? Then again it is truly said, that the heart can never be sincere, till it be humbled and broken, and brought to the abasement and denial of itself: jer. 23.29. and what means hath God ordained so effectual as his Word, to work this humiliation of spirit? Is not this the hammer which breaketh the ston? Is not this that which pricketh the heart, and maketh it to meet: and sometimes wringeth tears from the eyes of those that hear it? Besides, Act. 2.37. 2 King. 22.19. what hope that ever any mans disease of a false heart should be cured, until he be brought to the sight of it? Who seeks for health till he know himself to be diseased? And shall ever any man be brought to the understanding of his defect in this, until he hath been made to see it by the Word? Further, what health is to the body, that truth is to the soul. Now bodily health ariseth from the seed, is preserved by sound and good diet. But the sincere Word of God, is that immortal seed whereby we are begotten, and that spiritual food whereby we are nourished. 2 A second means is to possess our hearts with this, and to have it ever in our thoughts, that in all things, especially in matters of Religion, we have to do with God, and are ever in his sight and presence. In our common daily duties to labour this: to perform them with our heart, as in the sight of God, to his glory, is a ready way to get this grace of truth deeply rooted. It is the very main ground of all hypocrisy, that this one thing is not duly thought on. Men forget him that sees in secret, and whose eyes are as a flamme of fire, and therewith pierceth further then the outward face; and hereupon they are apt to imagine, that when they have carried the matter smoothly and fairly before men, all his well. The world either applaudes them, or not accuseth them, and hereupon they flatter themselves, as if all were well. Let us then remember this, if we would be true and sincere in our hearts; The ways of man are before the eyes of God, Prov. 5 21. and he pondereth all his paths. This kept the Church and people of God of old in their sincerity, and preserved them from dealing falsely concerning his Covenant: they thought with themselves, If we do thus and thus, Psal. 44.17.21. shall not God search it out? for he knoweth the secrets of the heart: and this consideration moved Paul to faithfulness in his ministry; We make not merchandise of the Word, but as of sincerity, but as of God, in the sight of God, speak we in Christ, 2 Cor. 2.17. See what things go together: doing a matter in sincerity, and doing it, as in the sight of God. 3. It is good to call ourselves to a frequent reckoning touching our carriages, binding ourselves to an examination of them. He that hath a servant of whose fidelity he hath some doubt, and whom he desires if it might be to reclaim, both for the good of the party, and for his own particular also, that he may be useful to him, he will not let him run on too long before he call him to an account; he considereth that to be the next way to make him secure and careless. If he expect ever and anon to be reckoned with, it will cause him so much the more carefully to look unto his business: It is so in this case; The word of God telleth thee, that thou hast within thee a false, a cozening, a deceitful heart; a heart that will beguile thee, to thine utter ruin; it is ever ready to practise with satan, the professed enemy of thy soul, to work mischief against thee: wouldst thou reform this heart, that it might become useful and serviceable for thee in the great and important business of salvation, be sure to call it often to an account? It will be good to reckon with it once a day, to see what hath passed it, to examine what thoughts have been framed in it, what purposes, what intents, what acts have been done, as effects and fruits of those inward purposes: surely this tying of thyself to such an often survey and looking back upon thy heart, will keep it in so much the more awe; and when it is once accustomend to the sweetness which will be felt, when it can give account of care, and of obedience, and to the smart and punishing which followeth the remembrance of failing in holy duties, it cannot but be kept in so much the better tune. 4. A fourth means is by considering the blessedness of sincerity, and the woeful curse that belongeth to the contrary. Blessed is the man whose heart is faithful; it is the delight of God: But he detesteth nothing so as hypocrisy, and abhorreth those duties that are not done unto him in soundness. Q. What are the effects or evidences of this truth and soundness? A. 1. A sound heart being well informed of the truth of God, doth hearty resign itself to be guided and directed by the Lord in all things. Phil. 1.10. As it is noted of Ezra, Ezra 7.10. That he prepared his heart to seek the Law of the Lord, 2 Chro. 30.19. and to do it, and to teach in Israel Statutes and Judgements. And from this general spring these Particulars. First, Truth breedeth an hatred of all false and corrupt Opinions in Doctrine, Psal. 119.128. I hate every false way. Psal. 1 King. 18.21. 119.113. I hate vain thoughts or inventions, but thy Law do I love. Secondly, It hath in detestation all false and devised worship; which is nothing but vain and lying pomp, and empty shows. Hos. 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceit. Thirdly, It worketh an universal hatred of all sin: that is, of secret sins, as well as of open sins, of lesser sins, as well as of greater evils; of such sins as have some special enticement, by some particularity of content or profit, as well as of those which afford neither. A true heart hath a constant purpose, in no one thing, willingly to sin against God: but rather doth endeavour to the utmost in every good way of Gods Commandements. And as it stands resolved against all sin in general, both simply considered, and in respect of all occurrences, whereby he might be alured or compelled thereunto: Psal. 141.4. so he is in special, against the sin to which he finds himself most inclined, or wherewith he hath at any time been overtaken. 4. It is joined with a readiness of mind to aclowledge and lay open every sin as soon as it is known to be sin, and to that end a gladness to have the conscience ransacked and ripped up, that that which is sin may be found out. David spake it out of experience, when he pronounced the man blessed, in whose spirit there is no guile, Psal 32.2. Now this was a branch of that spiritual guile, that he once thought to help himself in evil doing, by holding of his tongue; as who would say, he would forget it and pass it over: but he never was well, till he was delivered of that false trick, and fell to the acknowledging of his sin, without hiding his iniquity: he never had comfort, till he had confessed against himself his wickedness. This he writes for a pattern, and therefore gives his psalm a Title accordingly, [ To give instruction] This experience taught David to entreat the Lord to prie into him, as fearing himself, that he should deal somewhat over-favourably with himself: Psal. 139 23, 24. Try me, O Lord, and know mine heart: prove me, and know my thoughts, Psal. 141.5. and consider if there be any way of wickedness in me: and let the righteous smite me, for that is a benefit: and let him reprove me. When a man loves not those things, which tend to the discovery of his heart and life, and to the finding out of his secret evils, as reprehensions, whether public or private, or serious and earnest confession of sin before God, it is a sign of a false heart. 5. Truth dealeth not onely against this or that branch of corruption, which shooteth out to our disgrace or trouble, but against the root itself. As in Paul we see, the Law of evil, which did dwell within him, was his principal matter of conflict. It zealously contendeth for the maintenance of Gods pure worship and service. Hos. 11.12. Judah ruleth with the Lord, and is faithful with the holy One. In all service the true Christian strives to approve his heart unto God, 1 Cor 14.15. Rom. 6.17. Eph 5.19. 2 Cor 2.17. Phil. 2.15, 16. Eph. ●. 6, 7. C●l. 3 22.23. Tit. 2 10. Dan 6.4. Rom. 12 7. and to perform them as in his presence, to the glory of his Name, He prayeth with the Spirit, obeyeth from the heart, hears with reverence, and doth all things with life and power. 8. In all conditions or estates of life, in all dealings secret or open, public or private, at home or abroad, he will carry himself as becomes the Gospel, and study to be harmless, unblamable, and without rebuk before God and man. Thus a Christian servant will show all diligence in his Masters labour, as well absent as present, froward as courteous; and all faithfulness in things committed to his charge, even to the least pin, though he might do otherwise with secrecy and security from men; and that willingly of conscience, not for hope of credit or gain. And not so onely, but he will reverence his Master, and in heart be that to him, which he seemeth to be in carriage, and that behind his back, which he is before his face. 1 Chro. 12.33. A Christian man will be simplo, plain and just in all his dealing, inoffensive in matters of Religion, loving and courteous in all his behaviour; Act. 2.46. and what he would seem to be towards others in their presence, that he is inwardly, and in their absence. 9 True grace is permanent, and true Christians are constant in their course, not shrinking in temptation, nor starting aside like a broken bow. An hypocrite is wavering in respect of occurrences, halting and divided in respect of objects, in subjection to inordinate passions, powerless in the performance of holy duties, wise to hid and cover sin, glorious in empty shadows of Religion, apt for advantage to swallow lesser sins without straining, slippery in earthly dealings, aiming at wrong ends in the profession of the truth, indulgent to his beloved and darling sin, desirous to seem religious, though he much neglect the power of godliness. But the true Christian is unlike him in all these respects; He is sound and constant, a Master of his affections, a bungler to colour or guild over sin, desirous to be good, and in every thing answerable to that Profession that he maketh; faithful in his place, plain in his dealings, innocent and harmless, as becomes the Child of God; the same man at home and abroad, within and without, openly and in secret, in thought and discourse. Q. Do not the godly oftentimes in the performance of good duties, look more at man then at God, and propound indirect means when they should eye his glory onely? A. They do through frailty and weakness. But we must distinguish of hypocrisy, as of other sins: for as sin is reigning, or not; so is hypocrisy. Now there may be this, not reigning hypocrisy in the hearts and consciences of Gods people, David when he said, Psal. 32.2. Blessed is he in whose spirit there is no guile, did take himself tardy in this evil: and Bradford, with other of those most holy Martyrs, do much seek pardon of hypocrisy and carnal Gospelling: but no sin that reigneth not, must discourage us. And if we have an unfeigned purpose against it, if we grieve for it, if we seek for strength against it, it reigneth not. satan opposeth sincerity by persecutions, opprobries and reproaches: as of pride, hypocrisy, dissimulation, specially when God afflicteth, Job 2.6, 9. But the more satan opposeth the truth, the more should we be in love with it: for satan would not load it with disgraces, if it were not excellent. Q. Doth not the devil labour to foist in this leaven of hypocrisy in our daily course, that thus by little and little, he may pick this good seed of righteousness out of our hearts? A. The practise of satan is apparent, and our care must be to disappoint him. Here our resistance is to hold us to our own, and pray to God to rebuk him. Q. How shall we be able to ferret out the guile of our spirit? A. First, Consider how careless we are of the spiritual action, in those things we perform: as in Prayer, hearing the Word, receving the Sacraments. To the spiritual performance of these duties, is required preparation, and heavenly disposition of soul, befiting such actions, and the Majesty of God with whom we have to deal. As in confession of sin, there is required grief, shane, meekness; in supplication, reverence and devotion. But who doth not slightly pass over these duties? which is no better then the wiping the outside of the dish, not looking to that within. 2. mark, that in resistance of sin, we are more sorry and deal against this or that branch of corruption, which appeareth to our disgrace, then against the body of death itself: Against one sin to which we are not inclined, more then to another to which we are disposed. 3. mark the course of our affections, and we shall see how unsound we are towards God and our Brethren. If a thing touch ourselves, our blood will quickly be in our nailes: If a man do know this or that amiss by us, it is grievous, the shane of it much upbraides us: But things that offend God, and which we know, he seeth amiss in us, we can let these pass nothing affencted; a sign our love to him is not so sound; our fear of him, and desire of praise with him, not so unfeigned. We should be ashamed to be found often in the same fault before men: we commit and confess the same sins daily before God, and are not confounded in ourselves. If we speak an hasty word in the presence of some reverend man, that might be to our disgrace, our thoughts trouble us; but the offence against God is lightly passed over. We are circumspectly to avoid the breach of penal laws, not so careful to prevent transgression against God. We confess sin before God, and seem to aggravate it: but being questioned of men, we turn the faire side outward, and make the best of it. If we live in peace and credit, we think others should not repined: but we shall find secret grudgings at the prosperity of others. We rejoice at that which should occasion grief; we grieve at what is matter of joy. Lastly, let us observe how frequently our actions are corrupted. In leaving sin many times, we leave it not because we hate it as sin, but it hath often broken out to our reproach: our friends persuade to relinquish it, it will be for our credit and advantage. We confess our own sins, not desiring to give glory unto God, and gain a testimony of a sound heart: but because worldly wisdom doth tell us, It is best to tell our own tale, or it were double folly to make dainty of that all the world knoweth: It will not be for our credit to lessen our fault when it is fully known; we shall lose the estimation of good men, if we seek to hid, excuse or make light of our offences. Our promises of amendment, when we have been overtaken with sin to our disgrace, have not proceeded from due consideration, nor had due execution accordingly. In the profession of religion we have oft aimed at sinister ends, as praise of men, gain, or the like. Thus in taking up good duties, as orders in our Family, we often look not so much at the conscience of Gods Commandement, as at this; The eyes of men are upon us, all the world will cry shane, if such things be neglected altogether. Our performance of private duties is far more dull, superficial and slight, that the which is done in the sight of others. The presence of men doth oft restrain from many hasty sinful speeches, and unwarantable actions, which we take liberty to speak and do before the face of the most High, and are not ashamed: Our rebukes are carnal, rather because our mindes are crossed, then that God is dishonoured. Our obedience is partial, this we do, another thing no less material we pass over without regard. Yea, and we mean well many times, and are fervent in a good thing, without sinister respects; and that partly for the Commandement of God, but not onely, nor resolutely for that: but more for other considerations then that. Therefore in such cases and trials, we are found to be others, if we examine it, then we would. We bear with faults in him that is serviceable to our humour: against another that is not so pleasing in our eye, we are hot and fiery. Sometime we undertake to deal for some that speak to us, but do it without any hearty well-wishing to him; sometime not sticking to say to your friend, I must speak to you for fashion, but do as you please. We visit sick ones, but not stirring up our bowels of mercy; we speak a great many Phrases of course, our conscience telling us it is otherwise. We make a semblance of reverence, but how far it is from the heart, this may testify; that we can( absent from the parties) use their names proverbially, break jests on them, admit sinister suspcions. We can speak faire to mens faces, when war is in the heart: and when we hate the person, take on as if we sought the disgrace of his sin onely. So in fruits of love, we can do this party good sometime, but it is to keep another under, who else would sprout forth so far, that his shade would dim our lights: as I will do for such a one, they know good behaviours, they will do their homage, such a one will thank me for it, I am sure it will not be given clean away; he is able to do me a good turn again, &c. Q What must we do after we have found out this unsoundness? A. First, We must take up ourselves for halting, and bewail it with shane, and sorrow. For though there may be some relics of hypocrisy in a good man, yet the nature of halting is, it will go quiter out of the way if it be not healed. Heb. 12.13. And make strait steps unto your feet, least that which is halting be turned out of the way. Ah, how far am I from that truth which God requires in the inward parts? What a deal of wicked fraud and deceit is even heaped and piled up within me? What rottenness doth lodge still in my breast? What am I, but a shop of lies and vanities? Easier it is a great deal to know the number of my hairs, then of the cunning motions and affections of my heart. Oh, the blind corners, the secret turnings and windings, the close lurking holes that are therein. Upon examination I have found a world of falseness in my soul, more then ever I imagined. My cogitations are vain, my affections unsound, my aims indirect, my course of life palpably gross in dissimulation before God, and towards men. If some loathsome disease had infected my body, I should be grieved and ashamed at it: and shall I not mourn for the unsoundness of my heart? If I stood convicted before men for some notorious cousener or deceiver, I could not but take it grievously: But many times I have played fast, and loose in the presence of the All-seeing God, pretending his service, when I have done mine own will, offering him the body, when the heart hath been let loose after vanity. Secondly, We must stir up ourselves to be more sound and sincere before the Lord. Deceit and falsehood is the Image of satan, who abode not in the truth: most unmeet to be born in any degree, by him that is the son of God. The Commandement is, Be ye holy, for I am holy. Be perfect, as your heavenly Father is perfect. Hereby may we assure our hearts that we are the Children of God, if we be true as he is true. Truth is the Image of God, stamped upon the hearts of them, whom the Lord hath called forth to be his peculiar People. What health and soundness is to the body, that is sincerity to the soul: a grace of singular excellency, and excellent use, pleasing to God, and profitable to man. Wise men delight in sound and faithful friends: the Lord takes pleasure in them that be true-hearted to his glory. A sound body is fit for labour: a true heart is ready prepared for any service that God requires. The way is not tedious to men, they halt not in it, but through weakness and imperfection: O my soul, the way of life would be most pleasant and deli●htfull, crosses easy to be born, the comforts of grace most admirable and sweet, were it not that corrupt humours causing distempers, do still breed within thee. Earthly desires, vain delights, unruly lusts and passions, are great impediments to the quick and easy dispatch of our Christian pilgrimage: Sincerity is the girdle of the mind to truss up these, strengthen our souls, and tie the heart to the work commanded. We buy Girdles for the body, and if costly ones, we keep them carefully: I will seek to Heaven for this Girdle of grace, for it is woven there, no Shop can serve me with it, but that onely. Thirdly, We must seek unto God by earnest and hearty Prayer: for every good and perfect gift cometh from above, Psal. 17.1. Lord, thou that delightest in the simplo and trute-hearted, that cleave unfeignedly unto thy Testimonies: I pray thee create in me a true heart and simplo spirit, that without guile I may stick unto thy Statutes, and do what is acceptable in thy sight. Naturally I am full of falsehood and guile, which I can by no means shake off or deny of myself: I come unto thee the God of truth, that at first didst create me after thy Image, make me every day more and more like unto thyself in true holinesse and righteousness. Lastly, By faith we must hold Jesus Christ, who is the Way, the Truth, and the Life, for the increase of this sincerity. Christ is the fountain of grace, of whose fullness we partake, and grace for grace. Whither should the thirsty run, but to the fountain? Then shall I be true indeed, when the Giver of Truth dwelleth in my heart. Lord strengthen and confirm my faith, that being knit unto Christ more and more, I may be stored with his fullness. CHAP. VII. The Sixth Property of a godly life, viz. righteousness. Of the Signification of the Word Righteous; And how the godly( in a gospel sense) may be said to be Righteous. What things righteousness implies; and wherein the Nature of it consists. Sundry Reasons to persuade us to labour after it. Encouragements to continue in a Righteous course notwithstanding all opposition. Lastly, The Evidences or Tokens of true righteousness, with the means to be used for the strengthining and preserving thereof. Gen. 6.9. Luk. 2.25. Mat. 23.35. Mat. 9 13.& 23.28. Luk. 18.9. Mat. 1. ●8. Psal. 24.5.& 33.5. 1 Sam. 12 7. Psal. 103.6, 17 Dan. 9.16. 2 Cor. 9.9, 10. Act 3.14.& 7.52. Mat. 27.19.4.24. Q. WHat is the sixth Property of a godly life? A. It must be just and righteous. Noah, Simeon, Abel, are said to be just, and righteous men. Q. What doth the Word righteous signify? A. 1. They that seem just, but are not purged from their iniquity, are called righteous: because they are such in their own conceits. 2. Just is taken for good, bountiful, or merciful; one that is ready to bestow favour or compassion: in which sense it is many times said that God is righteous. 3. It imports one that is perfect and holy, free from all spot and stain of sin. So Christ is called the Just One. 4. He is said to be just, that is true and faithful in his dealings betwixt man and man, one that respects equity and right in his Calling: in which sense true and sincere speeches are called righteous or just. 5. A man that is regenerated by the Spirit, justified by faith, and that exerciseth himself in the practise of righteous and holy things, specially in the duties of mercy and justice betwixt man and man, is ordinarily said to be just or righteous. Act. 22.14. Luk 23.50. Prov. 16.13. Luk. 1.6. Apoc. 22.11. Mat. 13.17.& 23.29.& 10.41. Mar 6.20. Tit. 1.8. 1 King 8.46. Job. 2●. 4. Rom 3.23. Joh. 3.6. 1 Thes. 5.23. Gal. 5.17. Psal. 143.2. 1 Joh. 1.8. Act. 3.39. Rom. 5.11. Esa. 56.1. Rom. 1.16, 17. 2 Cor. 5.21. Phil. 3.9. Joh. 1.13. Q. There is none righteous, no not one. A. There is none righteous of himself, by nature; for all have sinned, all are conceived in sin; and that which is born of the flesh, is flesh. Again, there is none perfectly righteous in respect of grace infused, or obedience proceeding from it: for we know but in part, our sanctification is imperfect in degree. But the godly are righteous by imputation, being justified by faith, and acquitted from the guilt and punishment of sin, which righteousness is called the righteousness of God, and the righteousness which is of. God by faith. And they are righteous also by Regeneration, Sanctification, and works of holinesse: But this righteousness is onely in part, begun here, increasing daily by degrees, to be perfected in Heaven. The Elect are born anew of the immortal Seed, have put off the old man, are renewed in the spirit of their mind, are dead unto sin: but their renovation is not perfect in degrees, the relics of the old man do still abide in them, sin hath received his deaths wound, but is not utterly abolished. Therefore it may truly be affirmed, Job 9.20. that they are both righteous and unrighteous, in respect of righteousness which is called inherent: unrighteous in themselves, righteous in Christ; 1 Cor. 6.11. unrighteous by nature, renewed by grace; unrighteous by the works of nature, 1 Joh. 3.8.9. Ex. 28.38. righteous by the acts of righteousness; unrighteous in respect of the remainders of sin, righteous in respect of the truth of holinesse. The works that proceed from the flesh, abiding in them are filthy; Job 14.4. but they that proceed from the Spirit are acceptable, Phil. 4.18, 19. being perfumed with the sweet Odours of Christs Sacrifice. Q. How can the godly be said to be righteous any more then the temporary Christian, if his righteousness be imperfect? A. The entire nature of righteousness is to be found in them in respect of parts, essential and integral, if we may so speak: but the full perfection of parts is wanting. As a child in the Mothers womb, hath all the parts of man, but not the perfection of stature, wit, &c. Q. What things doth righteousness imply? A. 1. It presupposeth a sovereign and unfeigned faith, Esa. 26.2. Heb. 11.6. without which it is impossible to please God. But this justice hath in common with truth, integrity, and uprightness: for faith is the root of them all. 2. It implies the renovation of our nature according to the Image of God, in true righteousness, Eph. 4.24. which is part of the divine quality begun in us: for no man can be righteous before he be renewed into righteousness by the holy spirit. 3. Act. 24.16. Heb. 13.18. Psal. 119.3. Isa. 1.16, 17. It notes a deliberate, constant, and well-advised purpose and determination to do that which is just and equal in the sight of God, notwithstanding all allurements and temptations to the contrary. Deut. 5 29. Oh, that there were in my people such an heart, to fear me always. Thus, Paul and Barnabas exhorted the Antiochians with purpose of heart to cleave unto the Lord. 4. It comprehends a constant, and a continual practise of all good according as the Lord affords opportunity and means which must be always, and with respect to all Gods Commandements. 1 Reg. 8.32. Act. 10.35. Rom. 6.13, 14. Heb. 11.33. 1 Joh. 2.29. Psal. 112.3, 9. Luk. 1.6. Deut. 16.20. Psal. 15.2. Psal. 7.9, ●1. 1 Joh. 3.8. He that doth righteousness, is righteous. Here the work done is called righteousness, to wit, of course, conversation, or work. Riches and plenteousness shall be in his house, and his righteousness endureth for ever, Psal. 112.3, 9. Zachary and Elizabeth were both just before God, and walked in all the Statutes and Ordinances of the Lord. Blessed are they that keep Judgement, and he that doth righteousness at all times, Psal. 106.3. Justices, Justice shalt thou follow; that is, all manner of Justice, and nothing but Justice exactly, carefully, and continually shalt thou follow. He that walketh uprightly, and worketh righteousness. And it shall be our righteousness, Deut. 6.25. Vid. Jun. Dial. in Deut. 6.25. if we observe to do all these Commandements before the Lord our God, as he hath commanded us. 5. In respect of our daily weakness, which doth dint, and bruise this breast-plate, there must be sorrow and humble confession of sin, with seeking pardon: this doth beate it forth again, and underline it, that it is as serviceable to us as ever. Forgive us( we say) daily our trespasses, for our righteousness is rather in unfeigned purpose, then exact performance, rather in confession of imperfection, then in any perfection we can attain. Q. Doth the nature of this righteousness stand in practise? A. No: But in conformity of heart, joined with a sound, deliberate, well-rooted purpose to do whatsoever the Lord hath commanded. For a man truly converted at his last gasp, is just and righteous, though for lack of opportunity he never do good work. But this purpose is such as must be produced into act, as the Lord shall offer ability and means. And of this will it is true, that the Lord accepteth it for the dead: but as for those wishes or slight purposes which never come to performance, not for want of means, but through sicklenesse and change of will, Deut. 5.29. they are of no esteem with God. Q. Is not continuance in well-doing the cause, why our righteousness is true? A. True righteousness is constant, but truth doth make it constant, not constancy true. Mat. 13.22, 23. Grace doth endure because it is true; It is not true because it doth abide. Q What Reasons may persuade us to labour after righteousness? A. 1. righteousness is a Christian Garment, that doth adorn more then Gold or Silver; Joh. 29.13, 43. Isa. 59.17. Eph. 6.14. Esa. 59.17. yea, it is a Breast-plate to defend the heart and vital part, against all the temptations and assaults of satan. When the devil doth tempt us to sin, if the breast be covered with a firm constant resolution and bent of will to shun, dislike and abhor whatsoever is evil and unjust, but to approve follow, delight in, and practise whatsoever things are honest, pure, of good report; then his suggestions will fall down like Paper-shot, and shall not pierce us. Gen. 39.10. How can I do this great wickedness, and so sin against God? And he who looketh to be preserved in manifold temptations to sin, and to keep in obedience to all kind of duties, both towards God and men, had need to have no less then this firmness and determinate purpose of a Christian heart. How can any man walk innocent or harmless among his neighbours, though others should walk so towards him, except he had armed himself with this cogitation, to do no man any wrong? and not onely so, but to do no other iniquity or evil, which might offend any, or wound his own soul? How many ways shall a Christian that truly hateth sin, be carried into sin against God and his neighbour, if he indent not from time to time afresh with his heart against all unrighteousness and parts of unholy life? And therefore St Pauls teaching the Corinthians, how they should be prepared for the Encounter, doth among the rest, commend unto them the armor of righteousness, 2 Cor. 6.7. both on the right hand, and on the left, that is, in prosperity and adversity, that so they should give no occasion of offence in any thng, but in all things approve themselves as the Servants of God. Mat. 5.16. 1 Pet. 3.1, 2.16.10. If we be derided for our Profession, we may cloath ourselves with righteous and innocent dealing, as with a Garment, and wear it as an Ornament. If challenged as hypocrites, the righteousness of our course doth manifest the soundness of our faith, and approve it pure as Gold tried in the Furnace. When men shall load us with prejudicate Opinions, condemning us without cause of misbehaviour or indirect dealing in our Place or Office: this will bear it off, I know nothing by myself, I care not for mans judgement, 1 Cor. 4.3. As touching me, I care very little to be judged by you. When the devil telleth us, Thou art not elected, thou hast no faith, thou art not sanctified. 1 Joh. 2.29. All doth come before the tribunal of righteousness, this confirmeth to us our election, and actual separation from the world. 2 Pet. 1.10. Wherefore Brethren, give rather diligence to make your Calling and Election sure. This assureth us that our faith is unfeigned, our sins forgiven, and we sanctified. 1 Joh. 3.7, 8. He that doth righteousness, is righteous. If we walk in the light, as he is in the light, then have we fellowship with the Father, and the blood of Jesus cleanseth us from all sin. 1 Joh. 1 6, 7. He is made good in some measure, that doth good in any true measure The fruit discovers the quality and sap of the three. Job. 11.18, 19. 2. righteousness is the foundation of good courage and holy security. Prov. 28.1. Job 5 22. Psal 3.5, 6. The righteous are bold as a lion, notwithstanding all the malice, might, and craft of wicked men, which set themselves against them; neither can any other accidents or occurrences dismay or daunt them; for they are persuaded of the verity of Gods Promises, with the sufficiency of his Power, and have a sure apprehension both of his presence and goodness. He will not be afraid of evil tidings, his heart is fixed and believeth in the Lord: he will not fear until he see his desire upon his enemies. 3. None can be safe here, or saved hereafter, but the righteous Nation. The righteous shall inherit the Land; Psal. 37.29. Psal. 118.20. Psa●. 15.2. Esa. 26 2. Psal. 1.6. the righteous shall dwell in the holy Hill of the Lord. The Lord knoweth, regardeth, favoureth, takes care of the righteous. Our Saviour saith plainly, Except your righteousness, shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven, Mat. 5.21. righteousness delivereth from death, and all miseries of this life. Prov. 11.4.& 10.2. ●rov. 12.28.& 11.19. Life is in the way of righteousness, and in that path-way, there is no death. The meaning is, that they which are righteous men, justified by the obedience of Christ, sanctified by his Spirit, and obedient to his will in working that which is agreeable to his Word, are in a state of life everlasting. The life of grace they have in possession already; the life of Glory is assured unto them by the Promise of God, whereof he hath given them an earnest and pawn, in that he hath raised them from the death of sin, to the life of righteousness: for whosoever hath the one, can never fail of the other. And therefore it is said, that there is no death in that path. They are delivered from the first death, which hath power over all sinful men in this world: and they shall never come into the second, which is the portion of reprobates in the world to come. At the day of judgement only the righteous shall be acquitted, and received into Glory, Mat. 13 43.& 25 37 46. Luk. 14 14. Prov. 10.3.& 13.29. Prov. 11 6.& 15.6. as the righteous are assured of Peace and Glory in the Life to come, so be they of safety, peace and comfort in this life, if it be for their good. The Lord will not famish the soul of the Just. Good men are not unprovided of food, because they are unfurnished of wealth. The righteousness of the Just delivereth them out of dangers, out of troubles, out of fears, out of temptations, from destruction; yet not by strength of its own, but by the power of God: not according to their worthiness in way of desert, but according to his goodness in way of reward: not extended to all men that do good works, but restrained to just men whose works are good righteousness doth keep the perfect in the way; that is, Prov. 13.6. Psal. 37.25, 26& 34.9. ●0. Gods favour, grace, and goodness, for and by righteousness doth protect the Just; yea, righteousness itself is as a guard to provide and defend them from approaching dangers. If the righteous fall seven times, he shall rise again, Prov. 24.16. The Lord upholdeth the Just, Psal. 37.15. If he come into many troubles, and that very oft, by the gracious hand of God he shall be delivered out of them all. It is a similitude from children lead of their Parents, who through weakness do sometimes stumble and fall to the ground, but be neither hurt with the fall, nor helpless that they should not be taken up again. God is ever at the right hand of the just to save and deliver them. He is in the Generation of the Just. The Name of the Lord is a strong Tower, the righteous fly unto it, Prov. 18.10. Esa. 3.10. Psal. 34.19. Job 5.19. Psal. 73.23. Psal. 16.8. Psal. 14.5. Prov. 14.34. Deut. 28.12, 13. righteousness is the way to honour and promotion in this life, as well as of Glory in the world to come. righteousness exalteth a Nation. The Phrase of speech is emphatical, for by a Prosopopie hands are ascribed to justice, whereby a Nation is exalted and set on high. As if it had been said, although no man should favour that Nation, yet justice which it exerciseth, will not suffer it, to lye neglected. To the righteous good shall be repaid, Prov 13.21. In the house of the righteous is much Treasure, Prov. 15.6. 4. The way of the Just is full of comfort. Job. 36.7. ●sal. 33 1.32.11. For the Just man is as day, which shining in the morning, is by degrees carried forward to perfection. The beginning of comfort is like the dawning of the day, the proceeding as a fiery Sun-shine morning, the fullness and perfection, which is perpetual and without declining, is like a Noon-tide, or the midst of a Summers day. The righteous shall sing and rejoice. 5. Prov. 10.24. Psal. 34. ●5. ●7.& 97.12. Psal. 33.1. Prov. 15.24. 1 Pet. 3.14. The service of the Just is acceptable to the Lord; he regardeth their Prayers, fulfilleth their desires for good, and is delighted with their thanksgivings. The eyes of the Lord are over the the righteous; and his ears are open unto their cry. It becomes the just to sing praises. The Lord heareth the Prayers of the righteous. 6. The Just are blessed in their sufferings and temptations, for the Lord corrects them in love to open their ears, Job 36.8, 9. 1 Pet. 4.14. Psal. 37.32, 33 Prov. 12.13. Prov. 11.8. Psal. 34.19. Prov. 10.25, 30. and bring them to the acknowledgement of their iniquity. His Spirit is present with them to teach and instruct what use is to be made of the chastisement; to support and comfort them under it: And in due time he will deliver and bring them to honour. Many are the troubles of the righteous, but the Lord delivereth them out of all. 7. The righteous is an everlasting foundation; their blessedness hath a settled safety, as a foundation that cannot be shaken: yea, they are not onely unmovable themselves, but the very stay of the world. The roote of the righteous shall not be moved. Isa. ●. 23. Prov. ●2. 3. Zach. 12.3. Job 4.7. Psal. 37.25, 26 Prov. 11.21. Psal. 102.28. Psal. 89.28, 29 Prov. 12.7.& 20.7. They be assaulted, but cannot be thrown down. In their own person they are stable, but much more in their Posterity. The Seed of the righteous shall be delivered. The Children of thy Servant shall continue. 8 A just man is of great price and worth. Prov. 12.26. The righteous is more excellent then his neighbour. More excellent in nobility of stock, in Inheritance, in Ornaments and Diet; He is better beloved and graced of God, and more esteemed of godly wise men, and hath that in him, which maketh him more commendable then any other that is unrighteous and sinful. The fruit of the righteous is as a three of Life, Prov. 11.30. The Holy Ghost compareth him not to every three of the Garden, but to the most excellent: to note, that as he is very plentiful in bringing forth Fruit, so his Fruit is exceeding profitable to them that receive it; but most of all to himself. And if we look into the comparison, we shall find the fruits of a righteous man, in excellency far to exceed the Fruit of the three of Life. As the Life of Grace is more excellent then the life of nature; so is the Fruit of righteousness, to the material fruit of that three. That three had power to preserve man persisting in holinesse, from death: but the just man by exhortation, counsel and instruction, may be a means to win them to God, who are dead in sin. The Fruit of the three of Life did profit others, not itself: But the Fruit of the righteous is so beneficial to others, that it is most profitable to himself: All the blessing of his goodness doth return into his own bosom. fruits plucked from the three of Life for the use of man, did make, that the more were taken away, the fewer did remain: But the righteous man doth the more abound with the graces of the Spirit, and the fruits of holinesse, the more good he doth to others. 9. The hope of the hypocrite shall be cut off: but the patient expectation of the righteous shall be gladness: for God will give them the desire of their souls, and fulfil their hope, Prov. 10.28. The righteous hath hope in his death, Prov. 14.32.10. Manifold blessings of all sorts, shall rest upon the head of the righteous. That is, all kind of happiness, every good gift that is fit for them, Psal. 58.11. Psal. 72.7. Psal. 92.12. Prov. 11.28. Prov. 10 7. Psal. 112.6. Psal. 37 6. Isa. 57 1, 2. 2 Pet. 2 5, 7. Psal. 37.34. Eze● 4●4. 20. Amos 5.15. Zeph. 2.3. Prov. 11.18 To him that loveth r ghteousness. Prov. 15.9.& 21.21. Esa. 51. ●. shall be upon the head of the righteous, upon the soul and body of every faithful man. The righteous shall flourish like the palm three: he shall grow like a Cedar of Lebanon. They shall flourish and abound in blessings here, and their memorial shall be blessed when they are departed out of this life. He shall bring forth thy righteousness as the light, and thy judgement as the noon-day. 11. The righteous shall be saved in the evil day. God spared not the Old World, but saved Noah the eighth Person, a Preacher of righteousness, and delivered Just Lot, when he overthrew the Cities of the plain. When the Lord is so displeased with the wicked, that he will not hear the Prayers of his people for them; yet by their righteousness they shall deliver their own souls. Q. Is it sufficient that a man be righteous, may he rest therein? A. No, but he must proceed in righteousness. Rev. 22.11. Let him that is righteous be righteous still. And not this onely, but he must pursue and follow after righteousness with utmost endeavour. The Lord loveth him that followeth after righteousness: Who is not could, or slow, or unstable in doing of good? but with might and main striveth constantly to obtain the habit and increase of goodness. The Word signifieth earnestly to pursue, being a Metaphor taken from the eagerness of wild Beasts, or ravenous Fowles, or of any kind of creatures that live by the spoil of others, which will run or fly, both fast and far, rather then be disappointed of their Prey. True it is, that all are not of equal graces, not any one at all times equally affencted to that which is just and good: but none must leave off endeavour to seek it. Every man is to make it his gain, 1 Tim. 6.11. 2 Tim. 2.22. Phil. 4.8. and to abandon all the impediments which would stay him from it. Follow righteousness, faith, love, &c. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, &c. think on these things. Q. God is merciful, Christ died for sinners, and will not lose what he hath bought so dear; Why should a man then betake himself to such care of his life? A. God is merciful to them that fear him, Psal. 103.13, 17. Deut. 29.19, 20. Mat. 9.13. but as for them that bless themselves in sin, the Lord will not be merciful unto them. Christ came to call the sick soul and burdened sinner to repentance, not to foster the secure sinner, in his secure course. Luk. 1.74, 75. Christ hath redeemed us out of the hands of our enemies, that we might serve him in holiness and righteousness all the daies of our life. Christ redeemeth those whom he sanctifieth to be a peculiar People unto him, zealous of good works. Who gave himself for us, that he might, redeem us to be a peculiar People, zealous of good works, Tit. 2.14. The benefits of Christs death are inseparable, as his person is indivisible: he that is justified from sin by his blood, is sanctified against sin by his Spirit. Again, the Spirit of of God teacheth us to reason after a contrary manner: There is forgiveness with the Lord, that he might be feared. Ye are bought with a price, Psal. 130.4. 1 Cor. 6.20. Rom 12.1. therefore glorify God in soul and body. I beseech you through the tender mercies of God, offer up your souls and bodies, as a reasonable Sacrifice unto God. Q. Though it were requisite we should have all righteousness, Mat. 3.17. yet so much ado as some make, is needless; a general profession and honest carriage is sufficient. God spareth us, as a Father spareth his Children. A. God is exceeding gracious, and takes in good part the willing, though weak, service of his Children. But we must have sound righteousness, 1 Cor. 6.9. and endeavour of perfection, though we still come short of what is required. We are not saved for righteousness, but we cannot be saved without it. Mat. 5.20. Tit. 2.12, 13. If your righteousness exceed not the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of Heaven. Though Israel be as the sand of the Sea, yet a remnant onely shall be saved. Not all that say Lord, Lord, Rom. 9.27. Mat. 7.21. 1 Pet. 1.17. Heb 12.14. 2 Cor. 6.17. shall enter into the kingdom of Heaven. Be ye holy, for I am holy. Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you Q. If we enter the practise of righteousness, will not the devil break us off by distractions, difficulties, discomforts, and make us yield our Weapon as weary? A. He will do his endeavour: But here the power of Christ, the author and finisher of faith, the beginner and perfecter of his own good Work, doth carry us on: and the Seed of God is of such force, that it will not let us fall to sinning. Secondly, The conscience of Gods Commandement on one hand, and the comfort of his acceptance on the other side, do encourage us: so that this assault is frustrate. Q. Righteousness is much opposed by satan and his Instruments, let us therefore hear what encouragments we have to continue in that course. A. 1. The Wealth of the sinner is laid up for the Just: The wicked may heap up Silver as the dust, and prepare Raiment as the day: Prov. 13.22. Job. 27.16, 17 but the Just shall put it on, and the Just shall divide the Silver. Ungodly men toil to bring in wealth for them that fear before God: they are Labourers, the other Land-lords of what they possess. 2. There shall no evil happen to the Just. God in his good providence will prevent the occasions of sin, Prov. 1●. 21. Exo. 13.18. 1 Reg. ●4. 12, 13. 2 Reg. 22.20. that they run not into it and save them from those evils that overtake the wicked. Afflictions and corrections may come upon the righteous, but no revenging curse tending to destruction, as if they were abjects. Wholesome Medicines( such as crosses are to the godly) are not wont to be ministered in hatred, and with purpose to kill, but in mercy and love for recovery of health, and conservation of life. The just man walketh in his uprightness: thou most upright dost weigh the path of the Just, Esa. 26.7. Prov. 14.19. God will satisfy the soul of the Just in the time of drought, Esa 58.11. 3. The wicked shall bow before the righteous, Herod reverenced John the Baptist; Moses was honoured of the egyptians; Joseph, his Brethren were glad to bow before him. Psal. 112.9 His horn shall be exalted with honour. Good men shall not onely be greater then the evil, and had in reputation of them: but the ungodly shall be driven to seek unto them for help and favour: as suitors use to wait at the Gates of a great parsonage, till either he come forth, or they be let in and admitted into his presence. This abjection of the wicked, and advancement of the godly, is not general to all in this life, notwithstanding it often befalleth many; but at the day of the Lord, every sinful wretch shall be taken down with miserable debasement, and every faithful Christian shall be exalted to a glorious Dignity, when the one sort shall stand at the bar and be arraigned; the other sit, as it were at the Bench, with Jesus Christ, Psal. 49.14. Prov. 15.6. Prov. 15.16. Psal. 37.16. Prov. 16.8. and be made their Judges. The upright shall h●ve dominion over them in the morning. 4. In the revenues of the wicked is trouble, but the condition of the Just is very comfortable, have they little or much. A little that a righteous man hath, is better then the riches of many wicked. 5. Righteous lips are the delight of Kings: great Personages will affect such as speak with truth, wisdom and faithfulness. Prov. 21.21. 6. He that followeth after righteousness and mercy, findeth life, righteousness, and honour. Length of daies, equal dealing from men, Prov. 15 9. Psal. 1.7. Prov. 16.31. favour from God, and eternal glory both in Heaven and Earth, is the Portion, that God vouchsafeth to them that walk in righteousness before him. 7. A righteous person is a joy and comfort to all his friends. The Father of the righteous shall greatly rejoice, Prov. 23.24. 8. We have many examples of holy men for our encouragement; Gen. 39.10.& 50.15. 1 Sam. 24.17. Dan. 3.16, 17. as Joseph, David, Daniel, Hezekiah, Zachary, Elizabeth, and many others. But we have Paul by Precept and practise, teaching this point: Whatsoever things are just, &c. think on these things, Phil. 4.8. And we may see, First, How his conscience did not accuse him for time present; As touching me, I pass little to be judged of you, 1 Cor. 4.3. How he endeavoured to keep it so for the time to come; And herein I endeavour always to have a clear conscience towards God and man, Act. 24.16. And that he was not without his exercise of repentance. Rom. 7. Oh miserable man that I am, &c. Q. It falleth out oftentimes, that we have a very good desire to do that which we know doth please God; but we find no strength to perform. And the Apostle himself maketh the same complaint, where he saith, To will is present with me, but I find no way to accomplish that which I desire. A. A fervent desire to overcome evil, and to do that is known to be good, without faith in the grace of God to be strengthened and enabled thereunto, is not available to a godly life. For this it is that overcometh all lets in the world, and no other thing, Even faith in the grace of Christ, 1 Joh. 5.4. whereby we rest upon him for strength to master our corruptions, and power of grace to live Christianly. True it is, Paul himself did not find grace fully and perfectly to overcome the rebellion of the old man, that is, his corrupt nature: to the end, that he might always have a mark of his unworthiness, and sin remaining in him, and thereby remember, that it was of onely mercy that he was pardonned, and the grace of God that kept him from falling away; that he might be abased in himself, and kept humble under so great grace received, and find sweetness from time to time in the forgiveness of his sins. But though he was not perfect here, as an angel, yet was he not carried of his lusts into gross iniquity: He was troubled with the rebellion and resistance of good that he found in the flesh: but Gods grace was sufficient to keep him, that he fell not into that depth that he might otherwise easily have done. And we likewise through the same grace in our measure, may look with good cheer to be delivered from the yielding to our wicked lusts, which most dangerously encumber us: we being resolved, that our heavenly Father( for the tender care he hath over us) is always looking down from Heaven, 2 Chro. 16.9. and beholding who is upright-hearted towards him( how weak soever in his own sense and persuasion that he may show himself strong towards him, and thereby supply his weakness. And thus the desire to keep a godly course being soundly planted in us, and the same proceeding from a lively faith, who doubteth but that we may have strength to do such outward duties as are required, though weakly, yet soundly and in truth of heart: to endeavour at least( which God will accept) though we do not alway prevail over such strong corruptions, as oftentimes for want of such grace do master us. Q satan by aggravating our imperfections, will offer to wring from us the Testimony of a good conscience, in this wise. Gods eye is too pure to behold any evil: But thy best deeds have been sprinkled with filthiness, thy own conscience hath condemned thee in them, God is greater then thy conscience, &c. How is this to be answered? A. The answer is by getting a sound knowledge, how far we are to stand upon the holiness of our purposes or courses; of which, mark these things. First, We do not account of it as able to abide the trial of justice, or to stand for our full righteousness before God. Therefore the things objected may dismay a Papist, they cannot dismay us. 2. We place the strength of our righteosness in these things. First, That it is the qualification of faith whereby we receive remission of sins, or of the subject capable of forgiveness. For every faith doth not justify before God, but that which is lively in operation, conjoined with an affection of Piety. 2. That it doth testify of our true faith: for a work soundly good in any measure, doth argue an heart good in some measure; for you cannot have a fig of a Thistle. Now an heart truly good in any measure, doth argue a true and well-rooted faith; for that onely can purify the heart. 3. In this that we know they are pleasing unto our God: not that they can endure the trial of his justice in themselves, but because faith in Christ doth cover their imperfections: and therefore are justly accepted through grace, when the defect is covered; they being not so much ours, as the work of the spirit, Col. 1.11. the wants set aside. Q What are the Evidences or Tokens of true Righteousness? A. First, The heart of the righteous is a rich treasure or store-house, wherein the Law of God is safely laid up. They that know righteousness, are a people in whose heart is the Law. The Law of God is in the heart of the righteous, Isa. 51.7. Deut. 6.6. Prov. 3.3.& 7.3. Psal. 37.31. Prov. 6.21. Prov. 10 20. ●rov. 12.5.& 11.23. and therein he doth exercise himself day and night. And when Solomon saith, The heart of the wicked is little worth; by the contrary he would have us to understand, that the heart of the righteous is very precious. Secondly, The thoughts, devices, counsels of the righteous are right, and their desires only good. Godly men are not altogether voided of thoughts that are not right and allowable: sometimes Satan casteth in matter to turn them out of the right course: sometimes their own flesh will play its part, and stir up desire of commodity, and praise, and pleasures, and such like in them: but these are as the muddiness that may be for a time in a good fountain that is troubled: these they allow not, these they resist, and judge in themselves. The main stream of their desires, the course and current of their heart is to godliness and goodness, though sometimes corruption of nature and tempestuous temptations of Satan do violently drive their thoughts another way. For as corruption of nature reigning in the unregenerate doth sand forth evil thoughts, as fruits resembling the quality and disposition of the heart whence they spring; so doth an heart renewed by grace frame and device holy things, as the most immediate fruit of that infused sap of grace. Prov. 10.20. Prov. 10.11. Isa. 50.4. and 57.18, 19. Thirdly, The tongue of the just is as choice silver, and the mouth of the righteous man a well of life. It doth always flow with wholesome words, which do strengthen and refresh the life of the soul. It is meat to the sound, medicine to the sick, a sovereign cordial to them that be weary and ready to faint. Prov. 10.31. Psal. 37.30. The mouth of the righteous will be fruitful in wisdom, and his tongue talketh of judgement. A righteous man will be careful of his tongue, not only that there be no mixture or filthiness and lewdness in his words; but to avoid all superfluous and idle babbling, and so to open his mouth with holy wisdom. Prov. 15.28. Fourthly, The heart of the righteous studieth to answer: he meditateth what to speak, that he may produce such matter as is most wholesome and profitable, both in respect of the thing itself, and the circumstances of time, place and persons. A just man will utter nothing hastily, out of passion, blind love, hatred, anger, or other distemper: but he will bridle his tongue by reason, Col. 4.6. Prov 13.5. and look warily to whatsoever doth fall from him. Let your speech be powdered with salt. Fiftly, The righteous man hateth lying or a false matter, even all declining or aberration from the truth, either in word or dead. He doth not only abstain from every false way, but he doth abhor it in himself and others. Ye that love the Lord, Psal. 97.10. Prov. 29.7. Esa. 26.7. hate evil. Sixthly, The just man walketh constantly in his integrity; that is, without dissimulation he addresseth himself firmly with invincible durance to do whatsoever he knoweth to be good and holy. He walks not at random, being blindly lead with a good intent: but carrieth the light of the Word before him, and doth what it approveth: He is not fickle and inconstant, off and on, but walketh forward in the way of obedience without starting aside. Prov. 21.15. Isa. 64.5. Seventhly, It is joy to the just to do judgement. The righteous man taketh great delight and pleasure to deal righteously with God, and justly with men, and to be upright in all his actions. For the services of Christians are not enforced by compulsion, but performed with love; and whatsoever love doth, it doth it cheerfully and gladly. Psal. 119.47. Psa. 119.16, 24. I will delight myself in thy Commandements, which I have loved. Thy testimonies are my delight. Again, Hope hath a great hand in the works of the righteous, and that doth with all comfort and gladness wait for a reward, accounting all good works which are done in earth, to be certain treasures laid up in Heaven, so that well-doers in the Kingdom of grace, have joy mixed with their righteousness, and in the Kingdom of glory are assured they shall have joy according to their righteousness. A good man hath his greatest comfort in well-doing, it is more pleasant to him than meat and drink. Our Saviour thus testifieth of himself; Joh. 4.34. My meat is to do the will of him that sent me, and to finish his work: unto whose example every just man doth labour in his measure to comform himself. Howbeit this joy is either more or less, according to the degree of their grace; the best feel most, those which have less faith do that which is good with less delight: all do obey God with some gladness, but none with perfection of gladness, because there is not perfection of mortification. Prov. 29.7. Eighthly, The righteous considereth the cause of the poor; that is, doth inform himself by the best means he can of the state and equity thereof, and knowing it, doth approve of it; and himself allowing thereof, doth labour that right may accordingly be yielded unto it. Hereof Job proposeth himself for an example, saying; I was the eyes to the blind, and I was the feet to the lame: I was a Father to the poor, and when I knew not the cause, I sought it out diligently. I broke also the jaws of the unrighteous man, and plucked the prey out of his teeth. seventhly, ●rov. 29.10. The bloodthirsty hate the upright, but the just seek his soul: that is, the godly and kind-hearted people care greatly to maintain and defend his life; and hearty desire fellowship and communion with him. As Obadiah did the Prophets, whom he hide from the violent and cruel hand of ahab and jesabel: and Abedmeleck in speaking to the King in the behalf of jeremy, that he should not be afamished in the prison. Joh. 9.35, 36. 2 Tim. 1.16, 17. Mat. 10.41. When our Saviour heard that the blind man was cast out of the Synagogue, he came unto him: and Onesimus sought out Paul diligently when he was in prison at Rome. Tenthly, The righteous do rejoice in the works of God, his judgments upon the wicked, and his mercies towards the poor and needy that put their trust in him. The righteous see it, Psal. 107.43. Job 22.19. ●sal. 140.14.& 6.8. Rom. 6.13.18. and are glad. Eleventhly, The just will not forget to give praise unto the Lord. Surely the righteous shall give thanks unto thy Name. Twelfthly, The Just do yield themselves as servants to righteousness, and give the members of their body, as weapons of justice to do the pleasure of God. Lastly, The righteous do grieve and mourn for the daily transgressions of the ungodly amongst whom they live. Righteous Lot in seeing and hearing, vexed his soul from day to day, 2 Pet. 2.6, 7. Psal. 116.136. with the unlawful deeds of the Sodomites. Rivers of waters run down mine eyes; because they keep not thy Law. Q. How is this Righteousness to be strengthened and preserved? A. We shall strongly hold this righteousness, if we exercise these things: 1. Labour to give obedience of faith in the least things: for there must be preciseness in keeping Gods Commandements, and we must count nothing little that he commandeth. Prov. 7.2. Solomon will have us keep his precepts as the sight or apple of the eye. The eye is a most noble member, both in use and price, most tender and diligently to be kept; but the black or sight,( which is the light or eye of the eye, by whose force and virtue the whole body is directed,) is the most excellent part of the eye, most tender, and to be headed with double diligence. Hence when the Lord would significantly declare what favour and love he beareth to his children; he saith, He that toucheth you, toucheth the apple of mine eye. Zech 2.8. Deut. 32.10. Psal. 17.8. So David prayeth, Keep me as the apple of the eye: that is, with that care wherewith men use to keep the black of their eye, which is most respective and heedful. Wherefore Solomon advising to observe the Commandements as the sight of the eye, doth intimate, that nothing, no not the least is to be admitted, which is contrary to the Law of God: for there is nothing so light or small, which doth not hurt or offend the sight. Moreover, many little sins are equivalent to one great. A ship may be laden with small sands; and many drops of rain will cause great brooks to rise. Yea, a small sin fostered and cherished with indulgence, is more dangerous then a notorious offence, into which a man slippeth once through infirmity. It doth secretly poison the soul, harden the heart, grieve the spirit, and wound conscience. Nor is this all, but little sins lived in will make way to greater. Men grow from stealing pings to points, from points to pounds. sins are sociable, and linked in confederacie, the lesser creep in at window, to open the door that greater may enter. And every sin of itself being harboured in the soil of corrupt nature, is thriving, if let alone it will mainly increase. 2. We must renew daily a sorrow for our ordinary and smaller offences: for though it be the weakness of the stomach that is able to bear with nothing that is offensive to it, yet it is a blessed frame of soul, when it cannot digest the least sin, but is ready to turn at it. 3. We must think what secure and comfortable courses we have, while we keep this purpose and practise of a good conscience; and what a bitterness it is, when we have our consciences accusing for any more grievous swerving; the best is, when it cometh home by weep- in across; but how woeful is the state of the soul, till repentance be given. For as a stomach surcharged, which hath neither vent upward nor downward, so is a soul clogged with guilt, but wanting repentance. 4. Cleave unto Christ by a lively faith still more and more, for he is the fountain of grace, and the firmer our faith is in him, the more do we partake of his holiness for our sanctification. Q. What use may be made hereof? A. We must learn our duty, not to run on at adventure, but look to our heart and ways herein: we are all Priests of God, we must not go without this breast-plate enamelled with Urim and Thummim. Wherefore let us look that our consciences speak with us, let us renew our purposes every day, strike sure covenants with God; take up the blessed exercise of broken hearts, bewail our daily wants: for we should not let a thought which is awry, no not a dream which savoureth corruption, pass without a censure. Job rather sanctified his household on suspicion and jealousy, then neglected matters already apparently evil. 2. This doth rebuk such, who content themselves with external righteousness, or none at all, Some there are that be good Church-men, honest, righteous, peaceable, just dealing men; but because they lay not a good foundation of faith in Jesus Christ, and of repentance from dead works; because they care not for the spirit and power of godliness; therefore brown paper shall as well keep out musket shot, as this will help them, when the devil shall let fly his murdering bullets. Many have no righteousness at all, their consciences being able to accuse them, that they have lived in profaneness, contempt of Gods Ordinances, pride, wrath, covetousness, pleasures: their purposes have been to walk after their own hearts lusts, doing that which is good in their own eyes. Instead of sorrow never to be repented of, they can tell you, they were at such a place, where they were frolic, had entertainment with sports, passed the time in merriments. CHAP. VIII. The seventh property of a Godly life, viz. Willingness and Chearfullness. What therein is implied. Reasons to show the necessity thereof. signs or Evidences of a willing spirit. The Author thereof. The Means by which this Willingness and Chearfullness is to be preserved, and dullness and unwillingness removed. Sponte facient quaecunque scientis,& non coacti. Art. Rhet. 1.10. 2 Cor 9.7. Psal. 119 ●08. 1 Chro. 28 9. Heo 13.18. Psal. 1●0. 3. Jud●. 5.2, 9. P●al. 47 9. Ez a 2.68.& 3.5. N●h. 11 2. 2 Cor. 8.11, 12 Ez●a 7 ●5, 6. Exod. 25.2.& 35.21. Deut. 16. ●0. 2 Chro. 29.31. 1 Chro. 29 3, 9, 14. Nehem. 1.11. ●sal. 119.47.& 111.2. Isa. 62.4. 2 Chro. 17.6. Q. WHat is the seventh Property of a Godly life? A. It must be willing and cheerful. No man can be good unwillingly, though the thing he doth be good and commendable. God loveth a cheerful giver. Accept, I beseech thee[ saith David] the free-will or voluntary offerings of my mouth. And thou Solomon my son, know thou the God of thy fathers, and serve him with a perfect heart, and willing mind. Q. What is implied in this willingness? A. First, An holy bent of will, affectionately following and lifting up itself to whatsoever God requires. Thy people are voluntaries, saith the Psalmist; that is, they most freely, willingly and liberally present themselves and their services unto thee. Thus the children of Israel were to bring offerings willingly for the matter of the Tabernacle: and David with his Princes offered willingly for the matter of the Temple; that is, with a free heart set to forward the work for the service of God. So Nehemiah prayeth, O Lord, I beseech thee, let thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy Name: that is, whose will is inclined and firmly set to walk in obedience before thee. And this seems to be that which elsewhere is called, the lifting up of the heart in the ways of God. And this perpetual disposition to the practise of godliness is always required, not ever the practise of this or that particular duty. The Laws that enjoin any actual duty, do bind us ad semper velle, but not ad semper agere: we are tied to iterate and resume them when need is, but not to continue the acts themselves without intermission. Secondly, Prov. 6.21. Esa. 55.2. Esa. 58.13. Psal. 40.8. Psal. 2.12. 1 Chro. 29.9. ●sal. 37.4. Psal. 119.35. Psal. 119 14, 24. Job 27.10. Deut. 28.47. Psal. 54 6. Psal. 57.7. Rom. 1.15. Gen. 22.3. Mat. 4.19, 20, 2●, 22. Act. 21.13. 2 Chro. 17.16. Neh. 4.6. 2 Chro. 22.29 Ti●. 3.1. It notes delight and joy in the performance and exercise of all holy duties. If thou call the Sabbath a delight. I delight to do thy will, O my God. Make me to go in the path of thy Commandements, for therein do I delight. And so we red, Because thou servedst not the Lord thy God with joyfullness and gladness of heart. Again, I will freely sacrifice unto thee. Thirdly, A willing mind will readily embrace all opportunities to put in practise what is commanded, and set upon it at the first call. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also. What wrought this in the Apostle; but care to wait for a fit season that he might come unto them by the will of God? Abraham being commanded to offer Isaac in sacrifice, riseth early to set forward towards the mount whereon he was to slay him. James and John being called of Christ, straightway left their father, their nets and ship, and followed him. Paul standing ready, not only to be bound, but also to die for the Lord Jesus, would not be persuaded from going to Jerusalem, though he knew that bands and imprisonment did abide him there. So we red of Amasiah the son of Zichri, that he willingly offered himself to the Lord, that is, with a most cheerful and prompt mind he offered himself to fight the battels of God. Thus if the heart be to obedience, or be given to the work of obedience, an opportunity is gladly welcomed. Paul terms it, readiness to every good work. For this makes one towards God, as a true hearted friend is to him whom he entirely affecteth: an occasion is acceptable, whereby he may show him kindness. This was in the Macedonians, whom in that particular Paul commends to the Corinthians for imitation, whenas even in extreme poverty there was found in them a richness of liberality, a willingness even beyond their power, and a pressing upon the Apostle with great instance, 2 Cor. 8.2, 3, 4. to receive that which they had raised for the necessity of the Saints. Q. What reasons may show the necessity of this willingness? A. 1. God requires the heart, and will respect nothing that is done, what show soever it makes, if that be not given unto him. A free disposition is so necessary, that nothing can please God if that be wanting A Magistrate in his place, whatsoever he shall do, is of no account with God, Jer. 9.3. 1 Cor. 9.17. 1 Pet. 5.2. if he may be accused like those of whom jeremy complained, to have no courage for the truth. A Minister in preaching shall have no reward, unless he do it willingly: If he do it more by constraint, then of a ready mind, the Lord doth not regard his course. In giving, it is the cheerful giver whom God loves. In hearing, it is the swift hearer whom he takes notice of. This is the giving a mans self to God, 2 Cor. 9.7. Jam. 1.19. Rom. 6 13. 2 Cor 8.5. spoken of by the Apostle. Man looks to no more then the outward act, neither can he; but God who trieth the heart and reins, observes with what spirit and affection every thing is done, and measures the action accordingly. 2. To be freely, willingly and cheerfully disposed in the ways of holy obedience towards God, is a special blessing, with all earnestness to be desired. Psal. 51.12. This was the very thing which David craved, Establish me with thy free spirit. His desire must be a rule to ours, and his suing for it, is a sufficient proof that it is excellent. He knew he could not stand without the Lords sustaining; and assurance to be upheld by God he could not have, unless he found in himself such a kind of liberal and ingenuous spirit. For where duties are not done freely, they can never be performed constantly. If the will be not set upon the duty taken in hand, a small thing will unsetle and turn us by. It is impossible to continue, if a settled purpose of obeying be wanting in us. 3. Isa. 64.5. The Lord meeteth them that with joy apply themselves to work righteousness; that is, he favoureth and respecteth them, will be ready to help and succour them. 4. Amongst men free kindness is twice acceptable: for the mind doubleth the value of the gift. It pleaseth the master that his servant is willing and cheerful about his business; he cannot endure to see him sullen, lumpish and dead-hearted. The will is more respected of God then the work; and the heart then the labour of the hand. The traveller delighteth in a free Horse, which needs not the spur. The Tutors love is to the diligent willing Scholar, who is ready to his book before he be called or compelled. God loveth them that offer themselves hearty unto his service, 2 Cor. 8.5. and stand ever prepared to go when he sendeth, Isa. 6.8. to come when he calleth. I heard the voice of the Lord, saying, Whom shall I sand, and who will go for us? Then I said, here am I, sand me. Act. 21.13. Drus. Praeter. lib. 2. cap. 7. sect. 2 p. 60. Cant. 1.4. ●sal. 119 32. What do ye mean to weep and to break my heart? for I am ready( firmly or steadfastly prepared,) not only to be bound, but also to die for the Name of the Lord Jesus. 5. This is the voice of the Spouse; Draw me, we will run after thee: I will run the way of thy Commandements, when thou shalt enlarge my heart. These sentences declare, with what alacrity and open-heartedness the servants of God give themselves unto the obedience of his Law, when their heart is enlarged with wisdom, comfort and love. And that they might yield more free and ready obedience, their continual prayer is, that God will enable and establish them by his free Spirit still more and more. Their desire is fervent, but strength faileth to do what they desire; whence proceed most earnest requests to be set at liberty. 6. Willingness makes the work of obedience easy and delightsome. Nothing is tedious to a loving mind. The free heart swalloweth many difficulties with little ado. They which affect hearty, long after, and delight to go up to the house of God; Psal. 84.5, 6 Vise Tremel.& Jun. 1● hunc l● Herisbach ibid. Calvin in Psal. 84.7. that make God their stay, and study to compose their ways according to his precepts, who are said to have the ways of God in their hearts: they will not think much to pass through dry and thirsty places, or to endure vehement storms and tempests, that they might come unto God. They that be hearty and stout worshippers of God, will go forward not only through soft, pleasant and delightful ways, but parching deserts, and rough, sharp, craggy places, that they might appear before God. Yea, they will rather dig pits, or make cisterns with great labour, then the dryness of the region should hinder their journey. No difficulties, no obstacles can hinder them, but they will come cheerfully through the thirsty deserts to celebrate the holy assemblies. The holy Ghost witnesseth, Act. 20.23, 24. That bonds and afflictions abide me in every City, But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy. Q. What are the Signs or Evidences of Willingness? A. 1. Our praying unto God for such a spirit, out of the sensibleness of our natural slavery and bondage unto sin. When a man is ware of the forwardness of his nature unto evil, and of the strong bent thereof unto sin, and feels that of himself he hath no heart to the things which God commands, his very stomach( in a manner) is against them; and so accordingly begs earnestly of God, Psal 119.32, 40. that he would, as David saith, enlarge his heart, and quicken him in his righteousness, this is a good evidence, that at the least God is beginning in him the work of a free and liberal spirit. For God prepares his people to that good, which he means to bestow on them, by stirring up in them a sensibleness of the necessity of it, and a fervency and desire of truth to enjoy it. Certainly; a free spirit is, as it were, a breeding in a man, when he begins to be displeased with the proneness of his disposition unto evil, and is discontented with himself that good duties are such a burden to him, and so thereupon prayeth God to turn him about quiter, that holy services may be as pleasing unto him, as by the bent of nature evil is; Rom. 6.18. that he may become, as Paul saith, the servant of righteousness; and may be as cheerful at the command thereof, as the servants of the Centurion were at his appointment, whose beck they obeied without delay. 2. A free spirit is discerned by an easiness to be persuaded to good duties. To a willing mind there is no need of many arguments. The making it to appear that the business is necessary and good, such as God requires, approves, and will be much pleased with, if it be done according to his will, is a sufficient motive. How easily was Paul persuaded at Antioch, to deal unto the people present, the Gospel of God? the Rulers of the Synagogue sent to him and Barnabas, to request them if they had any word of exhortation to deliver it: the text saith, Then Paul stood up, &c. Act. 13.15, 16. 1 Thes. 2.8. This was an evidence of that which in this business he calleth his good-will: so far was he from looking to be pressed with multiplicity of arguments, or from needing to be wrought upon by importunity, that he was rather glad of the occasion. It is an evil sign when there must be so much urging before a man can be brought to an inclination towards that which ought to be done. A word is enough to a cheerful spirit. An Horse of mettall is more quickened with the sound of a wand, than a dull jade with many smitings of the spurs I would not persuade to rashness, I know it is possible for a man to be overhasty, and zeal not guided by knowledge may soon out-carry. Let every man be sure first, that the matter is good and necessary; and when that is once made plain to a mans conscience in the sight of God, if yet there be much ado to work him unto practise, it is a sign of an illiberal and servile spirit. It is a dull jade that will go no longer than the spur is in his side. 3. A man shall judge of himself in this point, by his going on in a good way, even when he is not egged on by ordinary outward provocations; nay when perhaps, in stead of them he meets with discouragements. As for example; suppose a good duty, to which a man is not bound by any human Law, nor urged by any over-ruling authority, nor pressed by the persuasions of such as have interest in him, nor invited by the hope of any profits or praise, or approbation with the world; nay, it may be these things are against him herein, Law seems to inhibit, authority gives no countenance, friends, instead of persuading, labour to withdraw, there is like to be some prejudice to profit, there is possibility of being exercised with reproach, and of losing esteem and reputation amongst men; here is a time for a free spirit to show itself. He that in this case is so in love with the duty, and so desirous to approve himself unto God, that he holds on constantly, having no egging on, but variety of withdrawments, him will I term a free spirited man. 4. The ingenuous or free person, deviseth ingenuous things, and in ingenuous things doth he insist or persevere. Isa. 32.8. Their thoughts and cogitations do resemble the temper of the heart; as streams do the quality of the fountain whence they spring. And not only so, but they have the same will and affections to godliness, they continue constant in their good course, and grow more and more. It is an easy matter to counterfeit the free person for a time; many also think they have quit themselves well, when they have gone a little way, specially if they suffer any disgrace for well-doing; but they grow faint-hearted by and by, and change their mindes: whereas on the contrary true willingness is not an hours bide, as we say, but grows on to perfection. Those that are endued therewith, persevere therein constantly; their freeness is not by fits and starts; neither are they like a seething pot, that is now ready to boil over, and by and by stands as still as a ston. Q. Hath man this Freedom or Willingness unto good of himself? A. The regenerate have a freedom to do that which is acceptable unto God: but they must never forget that they obtained not this freedom by their own merits, but by the benefit of God. For he fashioned them anew, and instead of stony hearts, hath put into them an heart of flesh. Q. Is this Liberty or Willingness of the Saints perfect in this life? A. By the power of the Holy Ghost the corruption of the will and affections is broken and made feeble, that it is not able to hinder the making of a right choice; but it is not quiter taken away. And forasmuch as this lust, so long as we live here, cannot utterly be consumed; therefore it comes to pass, that this liberty which is given unto the godly, to do things which may please God, is not perfect and absol●●e, but weak and maimed. Q. By what means is this Willingness to be preserved and upholden? A. First, Labour to humble and shane thyself for dullness and sloth in the service of God, considering thy former readiness to serve sin and Satan. O my soul, why art thou so backward to do what thy God and Saviour doth rerequire of thee? Why seems his work tedious and irksome? Thou hast not served sin, nor obeied the lusts of the flesh in this manner? Thou hast drunken in the puddle waters of iniquity with great pleasure and delight; thou hast willingly followed the enticements of Satan; to do wickedly hath liked thee well. What love hast thou born to pastime, pleasure, the vanities of this life? What time hast thou wasted about them? What contentment hast thou taken in them? how earnest hast thou been in pursuit of them? What? is the slavery of sin better then the liberty of grace? Hadst thou rather be the droyl of Satan, then the free-man of Jesus Christ? It is enough and too much that heretofore thou hast lived to the lusts of the flesh, and to have wrought evil in the sight of God, for the time that remaines give thyself to the will of God, and that with so much the more willingness, by how much thou hast turned aside after folly. Secondly, Consider what great things the Lord hath done for thee, and how he hath magnified his mercy towards thee. 1 Sam. 12.24. Kindness inflames love, and provokes to willing submission. How hath the Lord respected thee above all thou couldst desire, or art able to comprehend? He formed thee in the womb; hath fed, clothed, defended thee ever since thou wast born. He gave his son to die for thy redemption, and in him is pleased to take thee for his adopted son. Seeing God hath thus honoured thee with his favours above all thou canst conceive; shouldst not thou be careful to honour him with thy willing obedience? What good thou enjoyest is all of his free grace; and what is more equal, then that thou employ thy strength, thoughts, and all the power thou art enriched withall, Mat. 11.30. 1 Joh. 5.3. to his glory? Thirdly, the yoke of Christ is easy; his Commandements are not grievous. In the Word nothing is commanded, but what is pleasant and delightsome. The service which God requireth is liberal, not slavish. Did we truly bethink ourselves what is matter of delight, we should find greater joy in nothing then in obedience. Again, faith worketh by love, which maketh heavy things to seem light and sweet. fear causeth the most easy burden to feel grievous and unsupportable: but nothing is hard to a willing mind. Furthermore, when we set upon the performance of any holy duty, the Lord is present to assist and strengthen us by his blessed Spirit in the doing of it. 2 Thes. 3.5. 1 Thes. 3.13. The Lord will direct our hearts into the love of God. That labour which is tedious to the weak and sickly, is no way grievous to the strong and lusty. The work of God is a weariness to the unregenerate, that are lead by their lusts: but to the regenerate, in whose heart the Law is engraven, who is continually supported and guided by the Spirit, it is meate and drink to finish the work whereunto he is called. True it is, the faithful shall feel the flesh rebelling against the Spirit: but by the power of faith in Christ they shall overcome the world, and be more then conquerors. Lastly, The comfort of well-doing is so great, as may animate and encourage therein. For he that exerciseth himself in the Law of God, hath the witness of a good conscience to pled for him against all accusations, to cheer him in all conditions. Fourthly, Remember thou art in Gods presence, his eye is upon all thy ways. Ps. 119.167, 168. My soul( saith David) hath kept thy Testimonies, and I love them exceedingly; one reason he gives thereof; for all my ways are before thee. Thus he exhorteth Solomon his son to serve the God of his Father with a willing mind, for the Lord trieth the heart and reins. With what readiness will men do Offices of kindness to their Neighbours, whilst present in their sight, whatsoever they think or speak of it behind their backs. Thou canst not go heavily, uncheerfully about the works of God, but he doth espy it. With this Meditation quicken thyself, to do what thou dost with all thy power. Fifthly, Call to mind the rich and ample Promises that God who is true and faithful, hath made unto them that walk before him with all their hearts. Eye hath not seen, ear hath not heard, it is not possible for the heart to conceive what God hath prepared for them that love him. Who would not run speedily and with good courage to win such an excellent prise? Sixthly, Earnest Prayer is the preserver of willingness: for after we are effectually drawn and changed by the spirit of grace, we still need a second and third, yea perpetual favour from God, that even to the last gasp, at all times, in every moment the faithful soul should cry, Draw me. They that seem most obedient are so refractory, and the swiftest are so sluggish, that if God do not continually hale them forward, they will sit still or go backward. Q. Do not the godly find much dulness and backwardness in themselves? A. They find much untowardness in themselves at all times: for the corruption which they carry about with them is a continual clog that presseth down, that they cannot run speedily the race that is set before them. But at some times thy feel more unwillingness and inability to do good then at another. For the Lord to let us see what we are in ourselves, doth sometimes leave us to ourselves, and withdraw the effectual operation of his Spirit, and then we, as things that can move no longer then they are moved of another, do presently grow stiff, or fall away. For remedy of this heartlesness we must consider the causes of it: for in the most it proceeds from security, earthlymindedness, conceit of selfe-sufficiency, delight in sin, slight performance of holy duties, a course in lesser sin, or some fall into grosser evil: And then it must be amended by serious humiliation, hearty repentance, and fervent Prayer; Psal. 51.12. as the Prophet perceiving that sin had gotten a great power upon him, and that his affections were so secretly ensnared with it, that he had no such pleasure, he took no such felicity in the performance of holy services, as he was wont: they were irksome and burdensome unto him, he went on in a kind of dull, and heavy, and unlusty manner with them, as one weary of this untoward and sluggish disposition which he had cast himself into by grievous forgetfulness: he bewayleth his offence with much bitterness, and prayeth for a more free kind of mettall to be wrought into him, that he might find himself cheerful, and glad, and of a lively spirit, in the doing of the things which God commands. But in some it springeth from excessive sorrow, abjectnesse of mind, deep fears, length of temptation that hath wasted the spirits: In these it is remedied by a due consideration of Gods free love and mercy towards them, and holy courage and resolution to wait upon his gracious Promises. limbs benumbed with could are quickened with heat: a dejected spirit is cheered with good words. If sorrow oppress, courage and joy will revive and strengthen. CHAP. IX. The eighth Property of a godly life, viz. Purity and Cleanness. What therein is implied. Reasons to incite and move us to labour after Purity. The author of it. The means by which it is wrought. How the Saints may be said to be pure, and yet not deserve the Name of Catharisti. signs or Evidences of Purity, with the means by which it is to be preserved and increased. Psal. 18.26. Joh. 15.3. Q. WHat is the eighth Property of a godly life? A. It must be pure and clean. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. God is Light, and Purity, and Perfection itself, an unclean person he cannot delight in. God himself sheweth what he requires in this behalf: Separate yourselves from the unclean thing, and I will receive you, 1 Cor. 6.17. Q What is implied in this Purity and Cleanness? A. Pure signifieth as much as fine, neat, and unspotted, and doth properly agree to clear water or glass, to Gold, Silver, and other pure metals, or Vessels made of the same. It agrees also to precious Stones which are transparent, or to polished Marble. And it is applied to men and women who live honestly without blame, and keep themselves unspotted of the world. Thus it is said in the Song of Solomon, Cant 6.9. My Dove, my undefiled is but one: she is the onely one of her Mother, she is the choice one of her that bare her. It notes two things. First, An heart cleansed from the filthiness of sin and doublemindedness. Blessed are the pure in heart, Mat. 5.8. Purge your hearts ye wavering minded, Jam. 4.8. This is called a new heart, and a new spirit, Ezek. 18.31. True it is, that there remaines corruption in the best that dwell in these houses of day, but it is subdued, it is not delighted in, it is not cherished, it doth not prevail: the soul and spirit is sanctified by grace, though but in part. And this is most necessary, For the heart of man is the fountain of all his actions; thereout cometh life, Prov. 4.23. All working derives its beginning thence. Now in reason the Fountain must be sweet, before the waters can be wholesome: the three good, before the Fruit savoury: There must be first a renewed heart, before there can be a reformed life. Psal. 73.12. Secondly, It implies a conversation or course of life unspotted, unblamable, or without offence. Who shall ascend into the Hill of the Lord, Jam. 1.27. P●al. 24.3 4. or who shall stand in his holy place? He that hath clean hands, and a pure heart. Cleanse your hands ye sinners. According to the cleanness of my hands hath he recompensed me: Jam. 4. ●. Psal. 18.20. That is, according to the works of holiness that I have done. And so in Job, Job 17.9. He that hath clean hands shall be stronger and stronger. The Fruit doth necessary resemble the quality of the sap: the conversation is squared according to the internal disposition of the soul. 2 Sam. 22.25. And so we find in Scripture, the innocent opposed to the hypocrite. Job 17.8. The innocent shall stir up himself against the hypocrite. Q. What Reasons may incite and move us to labour after Purity? A. 1. The favour of God in this life, the comfortable Vision of God in the life to come, belongs onely to the clean and pure. No unclean thing can enter into the New Jerusalem. Psal. 73.1. God is good to Israel: And who be they which are the Israel of God, Even the pure in heart? There is the mark. Who shall ascend into the mountain of the Lord, that is, who shall be a true member of Gods Church on earth, and remain and dwell for ever with him in Heaven? He makes answer, Even he that hath innocent hands, and a clean heart, Psal. 24.3, 4. Blessed are the pure in heart, Mat. 5.8. They shall behold his loving countenance here reconciled to them in Christ, and enjoy hereafter that presence of his, in which is fullness of joy for evermore. 2. David a King, a soldier, a wise governor, and godly man, doth earnestly beg the grace of a pure heart. His praying for it, argueth he knew it to be a matter of no small worth: his present case had made him to see the excellency of it now more then ever; and by his example we are bound both to esteem it, and to labour for it: If it were Davids duty to endeavour it, why should we think him to be bound in this, more then we ourselves are? 3. Hereby onely a man becometh capable of Gods graces, who powereth not his gracious liquours into fusty or filthy Vessels. But if any man purge himself he shall be a vessel unto honour, sanctified and meet for the Lord, and prepared unto every good work, 2 Tim. 2.21 4. No service is pleasing to God, but what proceedeth from a pure heart. The end of the Commandement is love out of a pure heart, 1 Tim. 1.5. I thank God, saith Paul, whom I serve from my Fathers with a pure conscience, 2 Tim. 1.3. Hence are these Exhortations, 1 Tim. 3.9 Hold fast the mystery of faith in pure conscience. 1 Pet. 1.22. See that ye love one another with a pure heart fervently. Such onely are fit to approach the Throne of grace in Prayer, that can lift up pure hands without wrath and wavering, 1 Tim. 2.8. And so offer that clean Offering prophesied of to be lifted up in every place, Mal. 1.11. The Exhortations are, Let us draw nigh the Throne of grace with true hearts, in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water; Draw nigh to God, and he will draw nigh to you, Heb. 10.22. Cleanse your hearts ye sinners, and purge your hands ye wavering minded, Jam. 4.18. The Promise is, Zeph. 3.9. I will turn to the people a pure Language, that they may all call upon the Name of the Lord, to serve him with one consent. The Title of Christians is, That they call upon the Lord out of a pure heart, 2 Tim. 2.22. But as for the wicked, Mat. 23.25. Their thoughts are abomination unto the Lord, Prov. 15.26. 5. All Promises of God are made good onely to such as be purged from their iniquity. Let their trials be what they will, let their Names never so much be had in reproach, let their persons be never so mean, the Lord respecteth them that are of an holy conversation: there is no difference betwixt Jew and gentle, Act. 15.9. rich and poor with God, so the heart be purified. 6. This course is the note of a true Believer, who as in other things, so herein is made conformable unto Christ, in purging himself as he is pure, 1 Joh. 3.3. The scope of the place is to show what is the study and endeavour of all the true adopted sons of God, namely, that knowing themselves subject to sin, they labour to cleanse their selves daily from all filthiness of flesh and spirit, and to grow up unto full holiness, Hag. 14, 15. Tit. 1.15. Rom. 14.2. 1 Cor. 6.4.& 10.23. propounding Christ before them as a pattern of imitation. 7. To the pure all things are pure, that is, all things indifferent are free now to be used of them in good conscience, by means of their Christian liberty. Q. Hath man this purity of himself? A. This purity is not in us by nature and of ourselves, but is made ours by grace; it is wholly the work of God, even a kind of creation, Psal. 51.10. which is Gods peculiar. Whereupon a regenerate man is termed a new Creature, Gods workmanship: It is the God of peace which sanctifieth. 2 Cor. 5.17. Eph. 2.10. 1 Thes. 5.23. Ezek. 11.19.& 36.26. Job. 14.4. He assumeth it to him to put a new spirit within the bowels. It is unpossible that mans heart being naturally such a sink as it is, should cleanse itself. Out of his filthiness, how can there come any such cleanness. Indeed we are willed Ezek. 18.31. To make a new heart, and a new spirit: But such places do rather show what a man should do, then what he can do; and tend to the making of him sensible of his own unableness; which when he hath found upon trial, he may be moved to seek to him, who worketh both to will and to do, Phil. 2.13. Q. What are the means by which purity is wrought? A. The Spirit of God is the immediate author of this spiritual cleansing, by whose powerful operation the Word is made effectual to this purpose: so Paul, you were thus and thus polluted, whith those abominable and filthy sins; but now ye are washed, and sanctified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.11. This Spirit working with the Word, and by the Word, Act. 15 9. begets faith; and faith hath a special gift to purify the heart. But the spirit worketh by means, and the principal of them is the Word of truth. Joh. 17.17. sanctify them by thy truth, thy Word is truth. The Commandement of God is said to be pure, and the Religion grounded thereon is clean: not only in respect of itself in itself, Psal. 19.7, 8. as being without mixture of any the least falsehood or corruption, but in regard of the efficacy thereof; it makes clean, it causeth to be pure. The Word is the Instrument of Sanctification, but afflictions through the blessing of God are made occasions of holiness to the Elect people of God. What the fire is to dross, that are afflictions to the bad humours which breed about the heart. And many of them of understanding shall fall, to try them, and to purge, and to make them white, Dan. 11.35.& 12.10. Q If purity be the gift of God, may not man altogether cease to look after it, till God be pleased to give it? A. Not so: but as God gives it by means, so must he seek it in the conscionable use of those means which God hath appointed; as by earnest Prayer, diligent attendance upon the ministry of the Word, serious meditation, sorrow for sin, and the practise of good works: But of this hereafter. Q. But how can any persons be called pure, seeing the Lord findeth no purity in the Angels themselves; Job 4.8. Prov. 20 9. Cujus participatione justi sunt, ejus c mparatione nec justi sunt. Aug. Con. Prisc.& origenist. ca●. 10. Vis. Amic. Coll. Joc. ●rm& Franc. Jun. p●g. 15.& 20. Hos. confess. tom. 2. cap. 13. and the faithful do find and aclowledge themselves to be miserable and wretched sinners? A. That place of Job denieth not purity to the Angels simply, but only comparing theirs with Gods, it is as a little stream, yea, a drop to the Ocean, which is nothing in comparison. And for the Saints of God, as long as they live in this world, they are able to discover more dross then Gold in themselves, and therefore do freely confess themselves to be most vile, and worthy to be abhorred: nevertheless, the Lord is pleased to call and esteem them pure, not of the greater, but of the better part; not by that Legal purity which is perfect in all degrees, but that sound and true( called Evangelicall) purity which bringeth all the parts forward towards those degrees. Nay more, Christ himself calleth his Love all fair, and saith, there is no spot in her, yea, as pure as the sun, as fair as the Moon, Cant. 6.9. Now if any think it unreasonable to ascribe both purity and impurity to the same soul, he may answer himself by the words of our Saviour to his Disciples, Joh. 13.10 Ye are all clean but Judas; When in the same place he sheweth they had need to have their feet washed. Now the servants of God are said to be pure. First, Because the Spirit of regeneration hath washed every part, although in part onely, and the conversation of the godly is clean, though not in that degree it ought. Secondly, The Lord doth graciously remit the sins of every Believer, which they do hearty lament, and in Christ accounts them pure, not imputing the least spot unto them. Thirdly, The purity begun in them shall be made perfect and absolute, as though they had never been defiled: and in respect of what is begun they are said to be without spot, the Scripture speaking of what is in doing as if it were already perfected. So the body of sin is said to be crucified with Christ, Rom. 6.6. that sin might be destroyed; and Believers to be dead unto sin, when sin hath onely received his deadly wound. Q. Is not this sufficient to give occasion to wicked men to brand sincere Christians with the odious name of Puritans, or to indite them of blasphemy or schism at least, as having opinion of their own purity? A. Christians are pure, but not Puritans: they affect, they deserve no such reproachful name to be fastened upon them. They are and ought to be pure, else would they not be the people of Christ, members of his body: for he doth sanctify and purge his Church with the washing of water by the Word, Eph 5.26. He purifieth unto himself a peculiar people zealous of good works, Tit. 2.14. But this their purity is neither their own, nor so in their own account; but onely in regard of Gods washing of their Robes in the blood of the Lamb, and of his gracious acceptance of them so washed as pure and clean. All sound Christians do from the heart detest and abhor the hateful schism of the Catharists, in English Puritans: but since it is grown to be a Nick-name, in scorn and contempt cast upon them, that desire to approve their ways unto God, I will briefly show three things concerning this matter. First, Who the old Catharists or Puritans were, and what they held. Secondly, Upon whom that scornful name was cast afterwards. Thirdly, Who be the true Puritans, the successors of those vile heretics. The first Ring-leader or broacher of that heresy, was Novatus an African by birth, the Presbyter under Cyprian at Carthage, who flying out of afric was created Presbyter under Cornelius Bishop of Rome in the daies of Decius the Emperour. This man aspiring to the bishopric of Carthage and Rome, and missing of his hope, began to sow dissensions and troubles, and to spread his pestilent Opinions first in afric and then in Rome. For whereas Cyprian and Cornelius held, that such as had fallen from the faith in the times of Persecution( partly through fear of cruel torments, partly through the persuasive allurements of the Tormentors, but chiefly through their own weakness and infirmity) were upon true repentance to be received into the bosom and Communion of the Church; Novatus wickedly opposed them, Eus. lib. 6. cap. 35. and defended that such had committed a sin unto death, and therefore should not again be received, but for ever wholly debarred from re-entry into the Church. After strife between them, Novatus at length made a schism, and separated himself from the Church, and through obstinacy fell into heresy. Novatianus a roman, and the Scholar of Novatus, joined himself unto his Master, whose deadly poison he sought to disperse far and wide This schism thus made, about the year of Christ Two hundred fifty four, presenty took root and spread further, as things of this nature are apt to do, like stinking weeds that grow faster then wholesome Herbs. For the effecting hereof Novatus used very wicked and fraudulent means, Platina in vitae Cornel. Cornel. Bishop of Rome. Eus. lib. 6. c. 35. both by drawing honour upon himself, as also by drawing followers after him. For whereas first he had protested with fearful oaths that he never desired a bishopric, yet by crafty and forged trains he enticed three Bishops out of a corner of Italy, plain and simplo men( as the History reporteth) to come unto him; who being enclosed with lewd persons, and themselves somewhat tipsy, were constrained to lay their hands on him, and make him Bishop. And least his sect should be destitute of episcopal Authority, he with three others Bishops, privily ordained Novatianus Bishop in Italy, and Nicostratus, one of his part and faction, Bishop in Africa. He used also a most impious prank, to draw the common people to him: for when he was to administer the Sacrament of the Lords Supper to them, before he would deliver it into their hands, Eusebius in Greek calleth it Bread, which Christophorson in his translation leaveth out, least they should be forced to aclowledge that Bread remaineth in the Sacrament. Cap. Epist. lib. 1. epist 5.& lib. 4. cap. 2. Socrat. Hist. lib. 2. cap. 38. gr.& 30. Lat. Sozom. lib. 4. cap. 19. he would make them swear that they would not forsake him, to join to Cornelius. By these sleights, the corruption of mans nature being apt to catch up error, he did enlarge his heresy; and that the rather, because it consented with the Orthodox truth in many Articles of faith and profession, especially of the Trinity. Therefore the Novatians suffered persecution of the Arians and Macedonians; as they in like manner having made agreement with the Orthodox, did banish the Arians, if at any time they could. And in common persecution raised against the Orthodox and Novatians, both by the followers of Arius: such good will and kindness grew betwixt them, that a league, reconciliation and agreement had been made, if the envy of some few, or rather the providence of God had not hindered, least they being received into the bosom of the Church, should weaken the truth of sound Doctrine with their Opinions. This poison of Novatus( as was said) spread far and near through the Christian world, insomuch as divers Bishops were infected therewith: as those Novatian Bishops that met in council at Pazum, an obscure Village, about the keeping of Easter after the manner of the Jews, Socrat. lib. 7. cap. 25. Niceph lib. 8. cap 20. Gab. Pr●teel. haeres. 7. Socrat. lib 7. cap. 1●. Socrat. ●ib. 5. c●p. 10. contrary to the Decree of the Nicene council, Angelius also Bishop of Constantinople, Asclepiades, and Acasius, who by the Emperour Constantine his command, appeared at the council at Nice, whom the Emperour, both wittily and sharply reprehended, saying, Provide thee a Ladder Acasius, and climb up to Heaven alone. Nor were these onely tainted with the schism of Novatus and his unwholesome Doctrine, but of the common people far more: For in Rome itself they flourished till the daies of coelestine and long after, that they openly professed their schism in Constantinople and Ephesus, two chief Cities of the eastern Empire. This heresy continued very long, so that it flourished under Arcadius the Emperour, that is an Hundred forty eight years after its birth. Euseb lib. 6. cap. 35. The●●or. lib. 3. Haer Fab. R●ffi●, lib. 1. cap. 6. Isi●or. lib. 8. Fruti●ationem Novationorum. The followers of this sect were first called Novatians, as they are denominated of their first Father, but the name of Catharists was after given unto them,[ or rather challenged by themselves,] under Stephen Bishop of Rome, and Gallus, and Volusianus Emperours, about the year after the suffering of Christ, Two hundred twenty three. Although these words are confounded in the Catalogue of Heresies, as appears by Eusebius, the Nicene council, and others: yet they are distinguished by Isidore and others, who call the Catharists or Puritans the shoots of the Novatians. It behoveth all Christians to study purity and holiness, but these Sectaries did arrogantly challenge that name unto themselves, and under that Vizard did hid much wickedness both in life and Doctrine. They which properly and of the Learned are called Cathari, were afterwards of the Barbarous and unskilful Writers called Gazari: For so in a constitution of Frederick the second Emperour, which is taken out of the councils, they are called, as in the same age the devil is called Zabulus. And by the same unskilfulness of the Greek Tongue they are name Catharaei. Decretal l. 5. ti● de Haeret. ●at de Haer. cap 38. But this is to be understood of he Wallenses or p●or men of lions. Others call them Patrini or Patarini, as it appears in the council of Lateran, which was celebrated under Alexander the Third, and the Decretals out of it. This schism occasioned by the receiving of them that had fallen to Idolatry in the times of persecution, into the bosom of the Church upon their repentance, stayed not there; but the followers of it falling from one thing to another,( as they which begin to fall from the truth, fall amain) ran into divers detestable Opinions. First they held a state of perfection in this life, and that the life of a Just man is to be made up without sin, spot or wrinkle, or else that the Church could not be made up of them: and boasted of themselves that they were pure and gloried in their merits; and this seems to be the principal reason why they they entitled themselves Catharists. Secondly, They deny repentance to them that after baptism do deny the faith, through infirmity or fear of persecution. Thirdly, Aug. de Haer. cap ●8. So●rat. li. 5 cap. 21. Amongst the Manichees also some we e called Catharists Aug. de ●aer. 46. Al●●ons Cast. Cont. Haeres. lib 4. tit De●retal. lib. 5. in de haeret. They condemn second marriages, and after baptism detest them as Adultery itself. But in this they did not all agree. Fourthly, They re-baptize those that after baptism do slip or publicly offend: for they aclowledge no other mean to reconcile men to God, in the Church, but baptism. This was the birth and growth of this schism, these were the pestiferous Opinions wherewith they corrupted the purity of Faith. But when this heresy of the Catharists was odious to all men, and that deservedly, the latter age to bring the Gospel and true Religion of Christ into contempt, did brand men truly Christian, and found in the faith, with the infamous name of Catharist or Puritan. Thus the Waldenses or poor-men of lions, that withstood the Antichristian pride and Doctrine of that Man of sin, are branded with the names of Manichees and Catharists, as if they had boasted of their purity, or called from hell the blasphemies of the Puritans: Guido Carmel in Sum. de haer. catarrh. Tr●them. Hirsaugien. An. ●●63. Ecbert. adver. catarrh. Ser. 1. Vile ussor. de Cha. Eccl. Success. cap. 8. sect. 17. &c. Usser. de Success. Eccl. ca. 10. sect. 14.15, 16. ●riedo. lib. 4. de Eccl. dog.& Scrip. cap. 5. part 1. Vise Jacks. on the Creed. lib 2 sect 3. cap. 3. pag. 8●9. Rainold de ●ol. lib. 1. cap. 5 sect. 31. Whereas they were free from all such Opinions and monstrous conceits, these things being maliciously devised against them, to bring them into hatred and contempt. In like manner the sound professors of true and Evangelicall Doctrine, are spitefully traduced as Puritans, by the friends of Antichrist and shavlings of Rome. And amongst ourselves such Ministers and other Christian men and women as have embraced the Gospel, and endeavour to follow the same, with all their souls, and in simplicity and humbleness of mind have been desirous to draw near unto God, are very uncharitably and unjustly called by that odious and heretical name of Puritan. The cause, original and order, whereby these reproachful terms were given to godly men amongst us, was this; When in the Reign of Queen Elizabeth of happy memory, the Gospel was published, and Preachers ordained to teach the people: many people within a while feeling some taste of the heavenly comfort, began to delight in hearing Sermons, singing psalms, reading Scriptures, and godly Books And therewithal did refrain profane and unprofitable customs, and sometime they admonished their neighbours, if they did swear, and exhorted them to go with them to the Sermon. The greater sort of the people being old Barrels which could hold no new liquour, addicted partly to popery and partly to licentiousness, having many of them no other god but their belly, would deride and scoff at them, and called them holy Brethren and holy Sisters. The urging and enforcing of subscription upon the Ministers to the three several Ariticles, and of conformity to certain rites and ceremonies, caused no small division and trouble in the Church, the one side suing for reformation, and to be eased of such burdens, and the other urging very straightly the former things, as punishing such as would not be conformable: This caused a cloud of writing, and mens affections waxing hot and drawing to the worse, it was a very common name to all these Ministers to be called Puritans. At this time in the Universities you might see a plain division, one sort called Youths, and the other sort which took not such liberty, were called Precisians. And thus it is grown both in the University and in the country, Town and City, that who so feareth an Oath, or is an ordinary resorter to Sermons, earnest against excess, riot, popery, or any disorder, Sander. de Vis. Mon. Eccl. l. 5. c. 4. Concertatio Eccl Cathal. in Angl Contr. Calvi●●●ap& puritanos. Joh Rainold de I●ol. ep ad sem. Aug. sect. 5. he is called a Puritan. This odious name was first brought up by the Papists, of purpose to make our Religion odious, as if it were dissolved and divided into, I know not what sects and schisms: but now it serveth for a colour in every Papists and Atheists mouth to rail at Religion and honesty underneath the name of puritanism. But how unjustly and uncharitably such as fear God are branded with this Nick-name, is evident to the conscience of every man that will understand. For they did never arrogate any such thing to themselves, as to be thought purer then other men: but always they have acknowledged themselves to be great and grievous sinners, as well as other men: accounting their own righteousness to be as a stained cloth: and rejoicing of no other pureness, but that which is by the blood of Christ, when for his sake our sins are forgiven, and through faith in him our souls are purified. Q. The seekers of reformation hold that the Church may be perfect in this life; which was the error of the Catharists. A. They never held any absolute and complete perfection in respect of internal virtue or holiness of works proceeding from it; which was the error of the Pelagians and Catharists: but that the Church might be perfect for the outward constitution of Discipline in points essential. It cannot be unknown but in Moses and the Apostles times, there was a perfect pattern of outward Government of the Churches, both given of the Lord and received of the Churches; neither can there any part of the outward Government of the Church be assigned, which draweth any impossibility with it. If it be said, that there were faults committed against those perfect patterns, that is not to the purpose. For the faults of particular persons do no more overthrow the perfection of the Government, which was required: then the faults of the Officers in our Church against the Laws thereof, are to be imputed to the Laws themselves whereby the Government standeth. As for the examples of the Churches of Galatia and Corinth: that disorder which the Apostle chargeth them with, being sliding back and falling away from that estate wherein they were first of all set by the Apostle, argueth that there was a time, when the contrary of those disorders had place in those Churches. Q. Who then are the proper successors of the Novatians or Catharists? A. Thieves that have stripped true men by the high-way, to make the more clean escape, run away and cry stop Thief, when they themselves are the men that have done the robbery: so the Papists cry out against us, that we are heretics, schismatics, Puritans, and what not? And all to decline that opprobrious style which they deserve, and without open wrong cannot be taken from them. The Papist is the right Puritan. Their head the Pope will be called most holy, whereas they are most impure and ungodly. He styles himself the Servant of Servants, when he exalteth himself above all that is called God. The Papist is the genuine Puritan, in that he holdeth his Church to be pure, not having spot or wrinkle, Decr. par. 1. dist. 21. cap. 3. or any such thing; and himself to be the onely catholic, and they that join not with him to be heretics, though he be fallen from the Doctrine of the Apostles. The Papists are the true followers and Scholars of the Catharists, in that they hold that Original sin doth not at all remain in those that are baptized, council. Sess. 5.& 6. Bell. de Eccl. mill. lib. 4. & de Just. lib. 4. cap. 10. &c. but that it is wholly taken away, and all that whatsoever, which hath the consideration of sin; they think they can perfectly keep the Law, and live without sin; that they have an inherent righteousness which they keep as a pure and immaculate rob, to the obtaining of salvation. They trust in their merits, and boast of their righteousness, as deserving Justification and life eternal. They affirm that they have among them devout and holy men( whom they call religious) monks, friars, Nunnes, Jesuits, and Seminaries, who in their religious order live( as they say) a seraphical and angelical life, and being Virgins voided of all secular affairs, as pure and chast Votaries, in contemplation serving God day and night, Rhem. Test. in hunc. 10.42.& in 2 Cor. 8.14. are able to merit not onely for themselves, but also for others: and of the superabundancy of their works of Supererogation they may communicate to others, and the Pope by indulgence may apply their merits for the relief of others out of Purgatory, and such like. The Catharists condemned second marriages: herein the Papists go beyond them, altogether denying marriage to their Priests first and last, as that for such reasons as make that state too impure for their Priests to live in. By all this it is manifest, that the Papists are the natural heires of the Catharists, and deservedly should have this name put upon them, which reproachfully they cast upon others. Q. How unjustly soever that reproachful name be cast upon them that fear God, yet sure we are they shall be scorned, derided, Nick-named in this world: what Encouragements can they have then to go forward in this course? A. The Encouragments are many. First, In regard of Gods account and estimation of such as shall choose such clean paths to walk in: What need a man care if all men condemn him, so God justify, and approve of him and his ways? Secondly, If thou be pure and upright, surely God will awake for thee, and make the habitation of thy righteousness prosperous, Job 8.6. Thirdly, Many and precious Promises are made to the pure in heart, whereby we should be moved to cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1, 2. Lastly, We should be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affording us means above many, by the which we might be cleansed. He hath given us his Word plentifully, whereby faith might be wrought in us to the purifying of our hearts. He hath sent out his chastisements and afflictions in such grievous manner, as our Fathers never saw the like, by which, as by rubbing, and beating, and wringing, many might be purified and made white, Dan. 12.10. Moreover, he hath sent out his son, whose blood through the eternal Spirit offered without spot by himself unto God, purgeth our consciences from dead works to serve the living God, Heb. 9.14. He hath shed abroad his Spirit plentifully to renew us, by whose blessed dews we might be sprinkled as with pure water. Q What are the Evidences of this Purity? A. 1. A sincere and hearty desire of inward cleanness, both to have it, and to increase in it. It is a sure rule in Religion and Divinity, that the desire of any grace, is a pledge of the beginnings thereof; because God works that in us, which he will bestow upon us, by moving our hearts and souls to long after it, and to become earnest suitors unto him for it. Then again, when a man soundly desires inward cleanness, and that his soul may be purged from corruption; it is a token that he feels corruption to be in him, that he is weary of it, that he abhors it, that it is irksome to him: and none of those things can be sound without special grace. No Swine takes more delight to wallow in the mire, then every man naturally doth in the filth of sin. Therefore nature is changed, and grace is begun, when cleanness is hearty loved, and an increasing in it is desired unfeignedly. 2. Jam. 1.27. A pure Christian is careful to keep himself unspotted of the world. He walketh in the world as a cleanly neat man doth in a dirty Street, warily and with choosing his steps, and with gathering up his clothes: so he is loth to be stained and blotted with the gross evils of the Times; he considereth his ways, and maketh strait steps to his feet, and is still in fear, and looking up unto God to beg of him to order his goings, and is curious to avoid even the least spot; this is an excellent sign. Such an one may now and then be sprinkled; as the person I spake of, notwithstanding all his care, cannot but receive some spot, either by his own or some others trampling, or by the rudeness and touch of some not so careful as himself; but it grieves him when it so falls out, and he is ashamed of it, he will not be at rest, until he hath rubbed and wiped it out by repentance. 3. The thoughts of the pure are right, and their words acceptable. The thoughts of the wicked, their desires, affections, Prov. 15.26.& 14.22. purposes and imaginations are abomination unto the Lord: but godly men, whose hearts are purified by faith, have pleasant thoughts and words, such as are just and acceptable in the sight of God, and good and profitable for the use of men. 4. The work of the pure is right and constant. Prov. 21.8. The wicked are variable, carried up and down with lusts, changing according to the times and occasions that they meet withall; serving God so as may best suite with their honour, pleasure, or preferment: but the pure are constant not obstinate; steadfast in what is just and honest, but not stubborn in any course or opinion unwarrantable. Q. By what means is this Purity to be preserved and increased? A. 1. The Word of the Lord is pure, and so far as it is engrafted it doth make clean. Psal. 119.9. By what means should a young man redress his way or make clean his way? by taking heed thereto according to thy Word. 2. The constant and conscionable practise of repentance doth increase purity. Wash you, make you clean, Isa. 1.16. Cleanse your hands ye sinners, purge your hearts ye wavering minded, Jam. 4.8. Godly sorrow and shane for sin, is as mundifying water, to eat away the corruption of the heart. As soars by continual wiping and washing are made clean, so is the soul by true daily sorrow and contrition stirred up by faith in Jesus Christ. 3. The exercise of holiness and virtue brings forward purity. Ye have purified your souls in obeying the truth through the Spirit, 1 Pet. 1.22 Works of light expel the deeds of darkness: and the lively actions of piety and love, Col. 3.5, 22. increase the inward cleanness of the heart and conscience. As the committing of sin doth corrupt and defile the soul with filthiness: so doth the exercise of virtue and godliness expel corruption, and subject the inner man to the regiment of grace. CHAP. X. The ninth Property of a godly life, viz. Humility and Meekness. What things are therein employed. Reasons to persuade us to labour after Humility. The Effects or Evidences thereof, with the Course to be taken for the obtaining and preserving an humble Spirit. Q. WHat is the ninth Property of a godly life? Zeph. 2.3. 2 Chro. 12.7. Mic. 6.8. Eph. 4.2. Col. 3 12. A. It must be humble and meek. Seek the Lord, all ye meek of the Earth, who have wrought his judgement, seek righteousness, seek meekness. What doth the Lord require of thee, but to walk humbly with thy God? These are not particular virtues which sometime onely may have use, but such fruits of the spirit as necessary are required in all actions: so that at no time, humbleness of mind, or meekness of spirit may be wanting. Although there be many goodly gifts in man, yet if he have not these, they shall lose their credit and beauty amongst those that behold them, and withhold their commodity from him who wanteth them. Humility is like a Purveyor that takes up all the graces of the spirit that are to be had; And though he sit lowest in the school, yet he is the best Scholar and learns most Lessons. Q. What things are implied in this Humility? A. First, spiritual poverty, wherein out of conscience of our emptiness and inability to guide, direct, support, and set forward ourselves in the way of godliness, we continually seek unto God for comfort, and strength to proceed therein, in whom is all fullness and sufficiency. Spiritual poverty is a free and willing acknowledgement of our indebtedness and dependency on Gods grace for grace. Mat. 5.4 Blessed are the poor in spirit; that is, he who being poor and needy in his own conceit, Luk 9.48. doth fly unto God to be enriched with his grace. But the humble and meek are poor in spirit, as it is manifest by that of Solomon: Better is it to be of an humble spirit with the lowly, then to divide the spoil with the proud, Prov. 16.19. And that of the Psalmist, Psal. 9.18. Psal. 72.2.4 12, 13. He shall spare the poor and the needy, and save the souls of the needy. And herewith all is joined a renouncing of all self-sufficiency, 2 Cor. 3.5. 1 Cor. 4.7. and confidence in our strength and virtue, as if by them we were able to do any thing. Humility teaches a man to set a true estimate upon himself, and rate himself as God rates him. Secondly, It implies such a disposition, whereby we are apt to submit ourselves to the good will of God, and to receive and execute his Commandement. For it resigns our reason as not worth obeying, and our own will as not worth following. Here are we as in the presence of God, to hear all things that are commanded thee of God, Act. 10.33. Humble yourselves under the mighty hand of God, 1 Pet. 5.6. Thirdly, It notes a quiet and calm subjection to the pleasure of God, in what condition or state soever he is pleased to set us, with what crosses or afflictions soever he is pleased to exercise us, waiting upon him by faith, till he sand deliverance in due time. An humble man is never without a cooler of his fiery passions. He sitteth alone and keepeth silence, because he hath born it upon him, Lam. 3.28, 29. He putteth his mouth in the dust, if so be there may be hope, Psal. 39.9. Job. 1.21.& 39.37. I quieted my soul as a child that is weaned of his Mother. Psal. 131.1, 2. 2 Sam. 15.25, 26. That is, I freely resigned myself to the will of God, and kept my heart even, that it did not incline too much on either side. Thus Job, Job 1.21, 22. blessed God in his affliction, when he had lost his Substance, Cattle, Servants and Children. Fourthly, As an humble man denies himself, so doth he freely aclowledge that all good things that are in him, or that are done by him, do come not from any worth or ability in him, but from the free undeserved goodness of God, and so carrieth himself as if his prosperity being changed into adversity, he should presently feel misery and sorrow. True humility is to give all glory unto God, and none to ourselves. To ascribe nothing to our own power, Deut. 8.17. Nothing to our own merit, Deut. 9.5. Esa. 40.6. Psal. 30.2, 3. 1 Pet 1.24. 1 Chro. 29.12, 13, 14. Both riches and honour come of thee, and thou reignest over all, and in thy hand is power and might, and in thy hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious Name. Submissio cum silentio, ad judicia Dei. Psal. 39.5. 1 Sam. 3.18. Joh. 1.21.& 39.37. Sancta admiratio viarum Dei, quae sunt impervestigabiles. Job 42.3. Rom. 11.33.34. But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. Job 3.26 I was not in safety, neither had I rest, neither was I quiet. Fifthly, An humble heart hath all boasting of his own righteousness before God in great detestation, and presents itself as miserable and wretched before the Throne of grace, entreating to be accepted of mere grace in and through Jesus Christ. The Pharisee may boast thus with himself, God I thank thee, that I am not as other men, Luk. 18.11, 13. But the poor Publican will pray, God be merciful to me a sinner, Rom. 4.2. Abraham hath not whereof to boast before God; He hath not that perfect exact righteousness which the Law requireth. Sixthly, Psal. 13.1. Eph. 5.21. Gal. 5.13. Rom. 13.4. Phil. 2.3. Humility comprehends an inclination, whereby we are prompt and ready to subject ourselves to all men as our places require, and love exacteth; to show ourselves human and gentle to our inferiors. 1 Pet. 5.5. Likewise, ye younger, submit yourselves unto the elder, ye all of you be subject one to another. Q. What Reasons may persuade to labour after humility? A. 1. The Lord will arise for the defence of the humble poor, Psal. 12.5.& 9.18. Psal 68.10. Esa. 11.4. {αβγδ} Job. 22.29 and set him at liberty, even firm, constant and durable, from him that puffeth at him. Therefore the godly pray in faith; Forget not the Congregation of the poor for ever, Psal. 74 19. When God shall arise to judgement, he will save the meek of the earth, Psal 76.9. 2. The Lord lifteth up the meek, Psal 147.6. They may be contemned and trampled upon by men, they shall be protected, defended, raised up and honoured by the Lord. He will beautify the meek with salvation, Psal. 149.4. Humble yourselves under the mighty hand of God, 1 Pet. 5 6. Jam. 4.10. {αβγδ} Prov. 15.33.& 18.12. {αβγδ} Prov. 29.23. Prov. 22.4. Luk. 14.10. 1 Sam. 25.41, 42. Luk. 5.8, 9, 10 Luk. 18.14. that he may exalt you in due time. Humility is the way to honour and true advancement, not through their seeking, but by the blessing of God, who casteth it upon them when they are cast down at his feet. The opinion of men is, that if a man be lowly and meek, and will not put forth himself, he shall never be had in reputation, come to any preferment, he shall be despised and trodden under feet: but the wisdom which is from above assureth, that the direct way to climb safely, is to lay the foundation in humility. Abigail thought her self scarce worthy to be a Servant to wash the feet of the Servants of King David, when she became his Wife. And as for that true and heavenly honour which is vouchsafed to the Saints in the world to come, who knoweth not that humility is the direct way that leadeth thereunto? Of Christ it is said, Phil. 2.8, 9 That he first humbled himself to the death of the cross, and was after highly exalted to glory; Now if we would reign with him, we must be like-minded unto him. Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven, Mat. 18.3, 4. 1 Cor. 14.20. 3. The most high and excellent who inhabiteth eternity, hath promised to dwell with the humble and contrite spirit, {αβγδ} Isa. 57.15. Phil. 2.1, 2, 3. {αβγδ} Psal. 138.6. 2 Sam. 6.22. Psal. 136.23. to revive the spirit of the humble. The lowly heart is a glorious Palace and Habitation, which is continually enlightened with the beams of his love, favour, and grace. The Lord is high, yet hath he respect unto the lowly. To this man will I look, even to him, that is poor and of a contrite spirit, Job 66.2. 4. God will hear the cries of the humble, and bend his ear unto their Prayers. Lord thou hast heard the desire of the humble, Psal. 9.12. Thou wilt prepare their heart, thou wilt cause thine ear to hear, Psal. 10.17 That is, thou dost not neglect their Prayers, or pass by them with a deaf ear, but diligently attend unto them as in a serious matter. 5. The meek shall eat and be satisfied, Psal 22.27. Yea, they shall dwell in the Land, and be fed assuredly, Psal. 37.11. Which is ever spiritually fulfilled, they shall be fed at the Banquet of the Gospel, and their souls satisfied with inward consolation, as with fatness and marrow; also when this life is ended they shall be received into everlasting glory; and as for the things of this life, they shall have for contentation and salvation, though not for abundance. 6. God will look unto them, Esa. 66.2. Give them grace, 1 Pet. 5.4. Lift them up, Jam 4.7, 8. Enrich them with all blessings, Prov. 22.4.& 29.23. God will make the meek to tread in judgement, and will learn the meek his way, Psal. 25.9. That is, he will guide them to walk judiciously, as is right and fit, to judge rightly of all crosses and afflictions that do befall them, that they are not signs of wrath, but fruits of love: yea, he will not only begin his instruction, but continue it all the daies of their life, dealing with them according to their strength and ability. 7. God gives grace to the humble, enriching their hearts with the infallible pledges of his favour, and refreshing them with the living Waters of the Spirit, which maketh them fruitful Trees of righteousness, bearing much fruit to the glory of God and their own comfort. An humble heart is a well ordered Garden, of rich soil, plentifully watered and stored with variety of all delightfully flowers and profitable herbs. Humility is a grace, that is the keeper of graces, yea, it is an increaser of them. So a Christians chief way of aspiring is by humility. On the other side, if grace be followed by pride, pride lessons that wherein it seeks to fasten her roots: for grace will lessen as pride increaseth. 8. The lowly in heart are excellent in wisdom, which doth bring glory. Who is a wise man, and endowed with knowledge amongst you? let him show out of a good conversation his works with meekness of Wisdom, Jam 3.13. 9. Good works without humility are nought worth. For excellent works with loftiness of mind, do not lift up, but oppress and overwhelm. He that gathereth virtues without humility, is like the man that carrieth dust in the wind. In a Christian life humility is the first, second and third thing; it must go before, accompany and follow all our actions. Humiliation hath this privilege, that he that is thus made low cannot fall, for there is nothing lower then the earth. Q. What are the Effects and Evidences of Humility? A. 1. An humble heart is apprehensive of Gods Majesty and his own vileness, when he is to appear before the Throne of grace, he layeth aside all conceit of worth. Thus Abraham abaseth himself to the dust in his presence, Gen. 18.27, 30. Let not my Lord be angry, and I will speak, who am but dust and ashes. Eccl 5.1, 2, 3. 4, 5. 2 Sam. 6.22. 2. In all things it seeketh the glory of God, though with its proper disgrace. Ye men of Israel, why marvel ye at this? or why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk? Act. 3.12. Pride challengeth all glory to himself, being grieved that others should be preferred: but the lowly mind is well contented with any disparagement, that may redound to the glory of God, Ye yourselves bear me witness, that I said, I am not of Christ, but that I am sent before him, Joh. 3.28. The friend of the Bridegroom rejoiceth greatly because of the Bridegroomes voice. This my joy therefore is fulfilled. 3. True humility teacheth to worship God purely according to his appointment and the direction of his Word. It may carry a show of humbleness of mind, it is gross presumption, for a man of himself to attempt any thing in the matter of Gods worship. It is a thing beyond his reach to prescribe how the most high will be served. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, Col. 2.18. 4. The humble are ever thankful and forward to sing the praises of God: for they esteem themselves less then the least of his mercies, 1 Chro. 29.13, 14, 15. They shall praise the Lord that seek him, Psal. 22 26. Thy Sants shall bless thee, they shall speak of the glory of thy Kingdom, and talk of thy power, Psal. 145.10. 5. An hunger starved beggar, give of the coursest, or but a little, Oh, it is good Master. A lowly man composeth and fitteth his mind according to the Word of God, which he admitteth as his only counselor He will attempt nothing without direction from the truth; In afflictions he quieteth his heart, and will not fret or murmur against the Lord, nor use unlawful means for his deliverance. He will not meddle with other mens matters, but keep himself within the limits of his proper Calling. He will not in confidence of his wisdom or strength, thrust himself into the practise of things too high for him: but in humility wait till the Lord shall call him forth. Lord my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me, Psal. 131.1. 6. Proud men deride judgement, and cast off the Commandements, either stubbornly resisting, or slighty regarding what the Lord hath spoken: but the humble with fear and trembing submit themselves to the universal obedience of Gods Law. Hear, and obey, be not proud, for the Lord hath spoken. 7. Iam. 1.21. jer. 13.15. Psal. 9.12. The humble are much in supplications. He that hath no confidence, finds no conceited fullness in himself, will seek abroad for supply of his wants. When we understand that of ourselves we can resist no temptation, endure no across patiently, do no good duty, promise no good success to our labours, use no mercy well without Gods continual aid, support and blessing; how earnest shall we be to seek help from on high? Surely he will ply the seat of mercy both early and late, that feels this spiritual emptiness in himself. 8. If the heart be humble it is easily wrought to remorse for sin: but pride knoweth not to confess, Luk. 18.11. But if the heart be humble it will quickly bleed at the remembrance of what hath been or is amiss, and fall to free and hearty confession. Thus it is noted of Josiah, 2 Chro. 32.26. That his heart was tender, and he humbled himself before God, when he heard his word against Judah and Jerusalem, 2 Chro. 34.27. 9. Pride causeth repining at the good credit and advancement of others, specially our equals: but the humble rejoice at their Brethrens welfare. The humble shall hear it, and be glad, Psal. 34.2. 10. The humble do all things without reasoning or murmuring, esteeming others better then themselves. In speech they talk not of high matters and proud things, Phil. 4.11. 11. The humble do highly prise or esteem the favour of God, Psal. 119.74 12. An humbled beggar will stay your leisure: So the poor in spirit have learned to submit and wait till it pleaseth God to look down. Q. What course should be taken for the Obtaining and Preservation of this Humility? A. First, Acquaint thyself with the want of this grace, and the excellent beauty of it, the benefit it bringeth, the promises made unto it. Most see not that they are proud, few how deeply it hath infected them: many have humility in contempt, as if it were a disgrace, not an Ornament; there is not one of many hundreds that doth truly possess the comforts of it. These are the reasons why it lieth contemned, and is not looked after. Thy height of pride may be discerned, by inordinate swelling, boisterous passions that move within thee, by discontent, carnal anger, self-conceitedness, secret grudgings at the prosperity of others, and bold attempting of lawful affairs without asking leave and seeking help of God. Thy scantness in humility, by dullness in prayer, remissness in praises, spiritual fullness, that takes away appetite after heavenly things, and makes the exercises of Religion unsavoury; that hinders digestion of the word by hearty meditation, and causeth a secure going on from day to day as if we needed not greatly the assistance of God. When the stomach is clogged with meate, men come to their meales as though they regarded it not, they feel not the want of it: So fareth it with the soul when it is surcharged with spiritual fullness; men come to prayer, hear the Word, red the Scriptures, but as if their necessity did not require them. If we try ourselves by these things, we shall easily perceive how far short we come in this duty of humility. The excellency of humility is this, that it is the Basis of other virtues, 1 Pet. 5.6. the precious Garment of a Christian, that doth more adorn him then pearls or precious Stones. As for the comfort of it, God will dwell with the humble, they shall walk in sweet Communion with him; he will enrich them with his graces, and they shall bear much and good fruit. The lowly are freed from those boisterous lusts, distracting cares, and unbridled passions that torment and vex the heart, more then any crosses or cruel enemies. Who would not stir up himself to get the possession of a grace so necessary, so excellent, so comfortable in every respect? Secondly, By faith look up to Christ, and walk with him, who is meek and lowly in heart, Mat. 11.29.& 21.5. Friends that converse much together, do much resemble each other in manners, speeches, behaviour. If we walk in the sun we shall be died with its hue: If we commune much with Christ, we shall grow like unto him. Earnest and often cogitations imprint the Image of the object upon the heart. Christ the son of God became poor, that he might enrich us; he humbled himself to the death, that we might be advanced unto glory: he endured hunger, reproach, poverty, and despiteful usage contentedly. His whole life was a life of sorrows, yet did he never repined or complain. Look upon his sufferings, he was falsely accused, buffeted, spit upon, whipped, condemned and nailed to the across: yet he opened not his mouth. His example is a perfect sampler of humility, whereunto we should compose ourselves. Christ is our captain, followers must imitate there Guide and Leader. Christ suffered for us what our sins deserved: and if he did patiently bear the punishment of our transgressions, for his sake it becomes us to endure whatsoever it shall please God to lay upon us. Thirdly, Remember thou standest in need of a Saviour. What art thou in thyself, but the vassal of satan, accursed by the sentence of the Law, subject to eternal wrath? It is of grace through Christ that thou art delivered from everlasting confusion. If a man have held up his hand at the bar, and been acquitted onely by the favour of the Judge, say we not, he hath no cause to be proud? We must condemn ourselves before we can be received to mercy, what cause have we then to be humble? Can we esteem ourselves miserable and wretched, worthy to be cast into Hell, and yet be self-conceited of ourselves? Fourthly, learn that whatsoever thou art it is of grace. He hath no reason to be lifted up in himself that lives on the Almes-basket. What hast thou which thou hast not received? And if thou hast received it, why dost thou boast? 1 Cor. 4.7, 8. Faith excludes boasting in the matter of Justification, because it receiveth remission of free grace: and by the same reason, he cannot be proud of any grace, gift, Rom. 3, 27.28 advancement, that doth aclowledge it to be given of mere and undeserved favour. Humility comes by the knowledge of ourselves what we are, and what we ought to be. Most men have learned to speak the Language of Canaan, and to profess that whatsoever good thing he possesseth is given of free mercy without any merit: but if the heart be puffed up with health, strength, skill, honour, wisdom, or conceit of holiness, it is really infected with that leaven of popery that it is bestowed of merit or worthiness. Fifthly, Call to remembrance the admirable Royalties and Prerogatives that God of his rich mercy hath vouchsafed unto thee. The Prophet was abased in himself at the consideration of Gods bounty to man in the state of innocency, in that he made him Ruler over all earthly Creatures: but God hath raised us from the depth of misery to the top of Dignity; as our sin abounded, his mercy hath superabounded. Who is not astonished at this mercy of God, that he should give us his son, pardon our sins, adopt us to be his sons, and entitle us to that inheritance reserved for his Saints in light? Lord, what is man that thou dost so regard him, or the son of man that thou visitest him? I am abased at the very thought of thy love that passeth all knowledge, and the rich effects thereof that cannot be comprehended. I will never glory in myself, nor lift up my heart against thee: for I am less then the least of thy mercies. Sixthly, Acquaint thyself with the Lord, 1 Pet. 5.6. and consider his incompresible greatness. Ignorance of God, joined with measuring of ourselves by ourselves, or others, is the breeder and nurse of loftiness and pride: for we never come to know ourselves, what we are, how vile, feeble and wretched, till we know the Lord. Isa. 40.14. Job. 4.18. The world in comparison of him is as the small dust of the Balance; The Angels are not pure in his sight: Much less any of them that dwell in houses of day, whose foundation is the dust, which are crushed before the moth. The more we look up to him, the lower shall we be abased in ourselves, as having nothing wherein we should be compared. Seventhly, Make use of all chastisements; for the Lord sendeth afflictions to open the ear, job. 33.17. and to hid the pride from man. CHAP. XI. The tenth Property of a godly life, viz. diligence, or Constancy. What things are therein employed. Reasons to show the necessity thereof: The advantage and benefit of diligence and Constancy. The danger of sloth and inconstancy, together with the course to be taken for the remedy thereof. Q. WHat is the last Property of a godly life? Deut. 4.9. Heb. 12.15. Prov. 27.17. Deu. 11.22. 2 ●et. 1.5. Phil. 2.12. 2 Pet. 1.10. Iam. 1.25. A. It must be diligent and constant. Let the fear of the Lord be in thy heart continually, or all the day long: which implieth a diligent care to please him in all things, with constancy and continuance. Give all diligence to join with your Faith virtue. He that looketh into the perfect Law of liberty, and abideth therein, shall be blessed. If ye continue in my Word, then are ye my Disciples indeed, Joh. 8.3. Be steadfast and unmovable, always abounding in the work of the Lord, Col. 1.23. 1 Cor. 15.58. For the life of a Believer is a continual proceeding in godliness, a settled course in repentance, a constant walking with God; labour is virtues Progress. and not an idle and uncertain stumbling upon some good actions, whiles a great part of his life is neglected, and not looked after. The Lords service is not like the disordered attendance of many unreformed Gentlemen, who look for nothing of their Servants but to wait at dinner and on horseback, giving them leave at other times to run whither they will: but it may be resembled to a well-governed family, where all are appointed their Office and place, in one thing after another to be well occupied, and kept from idleness; Luk. 17.7. so that the end of one work is the beginning of another; and yet all without toil and tediousness. For so hath God provided, that his Servants may be merry at their work, Deut. 12.7. Mat. 11 30. Deut. 12. ●8. yea, whatsoever they shall put their hand unto: and the more duties they do( redeeming the time from idleness and unprofitableness) the merrier. Q What things are implied herein? A. 1. It notes a watchful and constant care to nourish all good desires and holy endeavours, after they be once planted in us. diligence is the Daughter of Prudence, and in doing any thing maketh us prevent all incident hindrances to that we would effect. Thus we take physic cum custodia, we will not go into the air, nor do ought, nor use diet which should be a let to the working of it. Heb. 12.14. 2. It imports care and readiness to take all occasions and opportunities of doing good, and shunning evil; not onely that which is grossly evil, but common idleness and unprofitableness, Eph. 5.15, 16. Rom. 16.19.& 12.11. that so they might bring forth much fruit in their season. diligence is a Task-master or Surveyor to other virtues in their works: it doth see to this that every circumstance be done to the full as is fitting for the purpose which we intend; it is never absent from us in doing any thing, which our judgement duly esteemeth, and our will is well affencted unto: it will not let slip an occasion that offers itself, or can be redeemed with labour or foresight. 1 Tim. 5.10. Josh. 22.5. 3. diligence hath respect to every good work. If a Master give many things in charge to his Servant, he thinks it not well that one be done and the rest neglected. 4. It requires a continual proceeding and going forward from one good duty to another, and that while life doth last, without weariness, wavering, Job 23.11, 12. slackness, or starting aside in respect of discouragement, lets, &c. It is none of the meanest Rules for the maintenance of our souls health, to keep always an appetite to some new duty, Mat. 24.13. when we have performed the old. He that abideth to the end, he shall be saved. 5. It is requisite not onely that we keep our hearts and lives in the same good estate, whereunto by diligence we have already brought them: but also wax more fruitful, and have our hearts more enlarged, that we may finish our course with joy, Rev. 2.9. and our latter daies be better then our former. Jer. 48.10. Josh 22.5. Nomen cordis pro ipsa mente atque intelligentia, vel voluntate hoins positam est: ainae vero, pro eâ any mi parte, qua corporis perturbationibus concitari imprimis solet. Mas. in Josh. 22.5. Q. What Reasons may show the necessity of this diligence and Constancy? A. 1. No duty is well performed without them. Cursed is he that doth the work of the Lord negligently. 2. Christianity is a Trade, wherein men go from one work to another, and use great diligence if they look to thrive. Nay, the work of a Christian is great, and of divers sorts, that he hath no time to be careless or remiss without extreme loss and hindrance. He hath many sins to weed out, and labour against, and therefore is not heedlessly to mar all his work in an hour, that he hath well followed sundry daies. He hath also many duties to look unto, towards God, his neighbour, and himself: wherein it shall be found requisite for him to be careful, after the doing of one, to go to another: and not to admit any thing against the peace of his conscience, no not in his recreations, nor in his weightiest worldly dealings, feastings, company, &c. but to see the Unity of the Spirit kept in the band of Peace. 3. By nature we are dull and backward to whatsoever is good, apt and forward to all kind of evil: therefore if we would have grace to get up and grow, we must strive with utmost endeavour. Be not slothful, but strive through faith and patience to inherit the Promises, Heb. 6.12. He who doth row against the stream, must ply his oar, or he will go down the stream: so it is here, we must hold hard, and stand fast, for we go against the stream of corrupt nature, so far as we go in grace. 4. In what business should a man be diligent, if not in the work of God? Wherein will a man be constant, if not in the pursuit of his own salvation? I forget the things that are behind, and reach forth unto those things that are before; I press towards the mark, Phil. 3.13, 14. 5. The Lord will not accept of such as slipped aside, and follow him by starts: Num. 32.11. josh. 14.8. Numb. 4.24. his servants must wholly cleave unto him; as Caleb saith of himself, That he wholly followed the Lord God; that is, he did not onely live holily and godly in private, but did also procure the glory of God and the salvation of his Brethren, by what means he could, even to the last act of life; and faithfully, attentively, with courage, diligence, and constancy did execute the charge that God laid upon him. Nor doth any course though cheerfully undertaken deserve commendation, if either by idleness, or carnal fear or levity, we stand before we come to the mark. 6. All found Christians have taken Davids Oath. I have sworn, and will perform it, Psal. 119.106. Psal. 119.33. that I will keep thy righteous Judgments: How long? even unto the end; all and every day of our life. And without this resolution it is in vain once to think of entering into Covenant with the Lord: for this he requireth of his people, that they shall stick unto his Commandements for ever. Deut. 11.1.& 19.9. Psal. 1.9.4. Deut. 28.1. Thou shalt keep all these Commandements to do them, which I command thee this day, to love the Lord thy God, and to walk even in his ways. Q. What are the benefits of diligence and constancy? A. This diligence and constancy, in whatsoever they be used, they bring great things to pass, whether it be in any Trade, or in the searching out of things obscure and hard to be found out, even where onely the light of reason is followed: and who doubteth then, but that in holy duties wherein men are guided by the Spirit of God, most excellent effects are brought forth by them? First, Hereby we wean ourselves, our hearts and minds from much draff and worldly lusts, which would, if they might find lodging in the soul, much annoy us: and are much more readily disposed unto duty, then such as will not embrace them; who being contented with any uncertain and deceivable persuasion of Gods favour, and refusing to be holden within such narrow bounds and straights of this holy and Christian counsel, break out oftentimes to their trouble, danger, and discredit, when the other are quiet and merry. Labour is irksome to such as run after pleasure: easy to them that follow it with constancy. Secondly, The hand of the diligent makes rich, and the soul of the industrious shall be satisfied with the fruit of his labours. Surely he that goeth forward by diligence and constancy in the course of piety, he shall grow plentifully in grace, and be replenished with abundant consolation. The success of worldly travels are subject to casualty and hazard: but we have the firm Promise of God, 2 Pet. 1.8, 9, 10. which never failes: use what thou hast received, and thou shalt have in abundance. Thirdly, The fruit of such a course is both an happy end here, as it is written; mark the end of the upright and just, for the end of that man is peace; Psal. 37.37. 2 Tim. 4.8. Prov. 23.18. and happiness for ever after; as Paul saith, I have fought a good fight, I have finished my course, and kept the faith: from henceforth is laid no for me the Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me onely, but to all that love his appearing. Q. What is the danger of sloth and inconstancy? A. They that do not diligently and constantly buckle themselves to one good work or another, shall never find that sweet fruit of their lives which otherwise they might and should: but by their negligence and inconstancy shall by little and little plunge themselves into such deep darkness, out of which it will not be easy for them to recover. joints often removed out of their places, are seldom settled, ever painful. To them that love liberty to the flesh, the yoke of Christ is very tedious, as constant labour is to him that delighteth in roving or ranging up and down. Besides, he seldom thrives that shifteth to many Trades, sticks to none; that traveleth many Countries, planteth not himself in any. An inconstant and fickle Christian never groweth to any pitch or substance in grace, but doth ever remain bare and needy. The sluggard, and so the inconstant shifter, shall be clothed with rags. Lastly, As Gamesters pay dear for their pastimes many times, so doth the negligent Christian for his stolen liberty. He that in feeding respecteth more the delight of his Palate, then the continuance of his health, must look to feel the knawings, gripes and pangs of sickness: so fareth it with them, that to satisfy their lusts, neglect the peace of a good conscience. The pleasure of carnal liberty is recompensed with loss of inward peace, which is not easily regained in a long time. Q What course must be taken to remedy sloth and inconstancy? A. First, We must find ourselves guilty. The Traveller will not return, till he see himself out of the way. Amendment presupposeth sight of what is amiss. There needs not much pains to prove us faulty, if we shall but consider what liberty we have given to our thoughts, how indulgent we have been to our lusts, what opportunities we have omitted, how we have fallen from our good purposes, how dull we are to good, superficial to holy duties, and vain in our speeches. What daies have we wasted in idleness? How oft do we let loose our hearts to range up and down in vanities, after we have spent some part of the morning or afternoon in reading the Scripture, Prayer or such like good exercise? Secondly, the heart must be wrought to shane and sorrow for our idleness and inconstancy. How can I think of my sloth and fickleness in Gods service, and not be ashamed? If my Servant have loitered his day over, and not done my work, he blusheth, and is afraid to come before me: and shall I not change countenance, and be moved, that I have been so unprofitable in the works of God? If I neglect opportunities for earthly affairs, I am disquieted in myself, and condemn my oversight: and shall I not grieve, that I have let pass the gracious seasons of doing good to my soul? O the unthankfulness whereof I stand guilty before God: how could I answer it, if he should call me to account! Or how should I confess it to beg pardon without grief and sorrow! Ah, poor soul, what comfort can I take in my vain thoughts, foolish delights, slight performance of good duties, and carnal case that I so much affencted! It hath robbed my soul of grace, my heart of comfort, my life of sweetness: and nothing is left of all that vanity, but remorse and shane. Lord I am confounded in myself, to think of my great reckonings, and what slender account I can give unto thee! Thirdly, We must quicken ourselves to more diligence and constancy. Princes require exact diligence in their followers; if they sand upon a message, they look it should be done with expedition to the full, and an answer returned at the time appointed: how attent, industrious, and constant should I be in the service of the great King and Lord of Hosts! Our affection to God should be most entire, our bond to him is strongest, his work is most honourable, his pay incomparably the greatest: all which do call for all possible diligence at our hands. The Pismire gathers in Summer; the covetous seeks wealth early and late; the ambitious hunteth for honour with all his might; the natural man regardeth the things that pertain to this life natural: and shall I not follow after the true Riches, Honour, and Life, that exceeds the rest beyond comparison, with the swiftest speed and motion until I do possess it? To be careful of things temporal, careless of things eternal, what greater madness? To prevent earthly danger with the hazard of the true Treasure, what more extreme folly? To please men with diligence, and to displease God through remissness, is to be penny wise and Pound foolish. It is enough and too much that I have negligently husbanded my time and stock of grace, as though nothing had been sufficient for the world, every thing too much for Heaven: for the time to come I will set upon a wiser course, and with all constant assiduity address myself to do the will of God in all things. Fourthly, we must fly to God by hearty Prayer, entreating him to confirm and stablish this purpose in us for evermore. Lord my resolution to walk in thy Laws, is wholly grounded upon thy assistance, without which I can neither think, will, nor do any thing that is truly good and acceptable in thy sight. Give me, I pray thee, an heart to keep thy Commandements always. Thou art the God of Peace, subdue mine affections that rebel against thy Spirit, and sanctify me throughout, that I may wholly yield myself to thy good pleasure all the daies of my life. CHAP. XII. Of the Titles that are given to them that believe in Christ. They are called Saints. merciful Ones. Excellent or Precious. True or faithful. Elect and Chosen. The privileges of the Elect, with the signs of Election. Q. WHat Titles are given to them that believe in Christ, and walk before God according to his Commandements? A. They are called Saints or holy Ones. To the Saints that are on earth, Psal. 16.2. Apoc. 13.7. 1 Cor. 14.33. Rom. 1.7. 1 Cor. 1.2. 2 Cor. 1.2. Eph 1.2. Phil. 1.2. Col. 1.2. Rom. 16.15. 2 Cor. 13.13. Phil. 4.21, 22. all my delight is in them. Thus almost in every Epistle the faithful are called Saints. To the Saints that are at Rome, Corinth, Ephesus, Philippi; the Saints salute you, &c. Q. Were all that professed Religion in Rome or Ephesus, Saints by Calling? A. A Saint is inwardly a Saint, or by outward Profession: Now Paul was not ignorant, that there were bad Fish as well as good, chaff as well as wheat in this visible Church; nevertheless he doth well call them Saints: First, Because they were all so by outward Profess●on of Doctrine and Participation of the Sacraments; yea, by temporary faith and conformity, for ought we know. For, look how a civill virtuous man doth not like to have in his house uncivil rake-shames: so the most holy God will not allow any in his Family, openly unholy. Like Master, like man, at least in outward conformity. Secondly, There were many Saints in Corinth; and the better part, not the bigger giveth the denomination. Wine and water is called Wine, Gold and Silver oar unfined, is called Gold and Silver, though yet must dross be intermeddled with it. Q. Is this Title of Saints given onely to them that believe in Christ, either in Truth or Profession? A. God is often called in Scripture the Saint, or Holy One of Israel, and the King of the Saints. Holiness is ascribed unto God in the Word, Hos. 11.12. Isa. 5.19, 24. both by Angels and men, Psal. 71.22.& 78.41. ●. 89.18. Rev. 15.3. Esa. 6.3. Rev. 4.8. Psal. 99.3.5. 1 Joh. 1.5. Jam. 1.13. Luk. 20.8. Joh. 17.17. judas v. 1. Isa. 5.16. 1 Sam. 2.2. Psal. 145.21. Psal. 97.12. Esa. 30.12, 13. Psal. 22.3. Mar. 1.24. Rev. 3.7. Isa. 54.5. Luk. 4.1. Mat. 3.11. Act. 1.5. Psal. 106.16. Deut. 33.2. with Act. 7.53. Iude v. 24. job 15.15. Deut. 33.3. 1 Cor. 1.2. Eph. 6.18. Heb. 3.1. 1 Thes. 5.27. Mat. 27.52. Dan. 7.18.21, 22, 25. Rom. 1.7. 1 Pet. 2.9. in two respcts. First, Because he in himself is sanctity and purity itself; and it is impossible that in him should be any evil, sin, or uncleanness. He is light, and darkness in him there is not any. Secondly, Because he is the only Author and Effecter of all holiness and sanctimony in whomsoever; sanctifying us his people, and advancing us hereby above all Nations which he hath made; this being one of his principal blessings. So that none is holy as the Lord; he is a holy God sanctified in Justice; and let all flesh bless the Name of his holiness for ever and ever. He is called the Holy One of Israel, because in special manner he made himself known unto them, whom he separated from all Nations of the earth, to be a peculiar people to himself, who were to bear his Name and do him service; and to whom he shewed himself most bountiful, in special manner, prosecuting them daily with his favours. Jesus Christ, as he is God manifested in the flesh, is the Saint of God, the Holy One, and the True, even the Holy One of Israel: being himself full of the Holy Ghost, wherewith he baptizeth his Church whereof he is the mediator. The High Priest in the Law, as a Type of Christ, is called the Saint of the Lord. The Elect and blessed Angels are also Saints, having sanctity by creation continued and confirmed unto them for ever. All men and women called to the faith of God, are Saints by Calling and Separation from the world, being sanctified by Christ Jesus; and one with another are holy Brethren. Of these, some are Saints departed this life, and sleeping in the Lord: other some are on earth, and whiles they here live( notwithstanding their many infirmities and afflictions) are Saints of the most High, a holy Nation. Q. Let us hear further how it may be proved that there be Saints on Earth? Psal. 37.28. Psal. 50.5. Psal. 132.9.16. Eph. 3.8. Rom. 12.13.& 15.25. Eph. 4.12. Rom. 16.2. 1 Cor 16.15. Psal. 34.9. Rev. 13.10.& 14.12. 2 Cor. 9.1. A. The Scriptures are most plain and plentiful. The Lord forsaketh not his Saints; Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. Let thy Saints shout for joy. Paul calleth himself the least of all Saints And Christ gave Ministers to his Church, for the gathering together of the Saints. So we red, Fear the Lord ye his Saints, &c. Here is the patience and the faith of the Saints. Q. What things go to this that we be Saints? Deut. 26.19. Apoc. 14.12.& 11.18.& 7.15. Eph. 5.3. Col. 1.22. 1 Pet. 1.15. 1 Pet. 2.9. Col. 3.12. A. Three things: First, The purifying of the heart. Secondly, The Profession outward of holiness. Thirdly, Holy conversation. The Saints keep the Commandements of God, and the faith of Jesus; they serve God night and day in his Temple. Fornication and uncleanness, let it not once be name amongst you, as becometh Saints. As he that hath called you is holy, so be ye holy in all manner of conversation. Q. How are we made Saints? A. By faith in Jesus Christ. First, Faith purifieth the heart. For as a counterpoison coming in, Act. 15.9. the poison that is weaker is expelled, and as the sun rising, the darkness of the night is driven away and vanisheth: so Christ the son of righteousness, by faith rising in our hearts, the ignorance and lusts of ignorance are dispersed and fly before him. Secondly, Faith begetteth profession of holiness. 2 Cor. 4.13. Rom. 10.10. Having the same Spirit of faith, we cannot but speak, saith the Apostle: and believing with the heart, and confessing with the mouth, go together. Thirdly, Holy conversation springeth from faith. Eph. 4.20, 21, 22. If you have learned Christ as the truth is in him, you have so learned him as to put off the old man, and to put on the new. Faith worketh by love, even as a three, Gal. 5.6. hath both his leaf and fruit; and as if a three should be changed from one kind to another, the leaves and fruit should likewise be changed; as if a Peare-Tree should be made an Apple-Tree, it would have leaves and fruits agreeing to the change made in it: so man by faith having his heart purified, made a three of righteousness, he hath his leaves and fruit; leaves of profession, fruit of action. So again, man as a new three set into and growing out of Christ, beareth a new fruit; he converseth in holiness and newness of life. Q. What Reasons be there to show the happy condition of the poor despised Saints in this world? A. 1. God is the King of Saints, their protector, and defence against all their adversaries. They are in his hand, power and guidance, under his care, protection and custody. He will be for a shadow to them in the day time from the heat, Apoc. 15.3. Deut. 33.3. Esa. 4.6. and for a place of refuge, and for a covert from storm and from rain. And by this we learn that the state of the Saints is safe and blessed, for no adverse power can hurt, whom God will help. None can take them out of his hand. 2. Joh. 10.29. Deut. 33.3. Mal. 3.17. Deut. 7.6.& 14.2. 1 Pet. 29. They are the beloved Ones of the Lord, his choice Jews of price, dearer unto him then all the world besides. They are his peculiar Treasure, or people of peculiar Possession; his own proper good which he loveth, and keepeth in store for himself, and for special use. Princes Favourites can want no wealth, honour, or preferment: but much more blessed are they that be in high esteem with God. 3. The Lords Portion is his people, Deut. 32.9. Psal. 142.5. Jer. 10.16. Rom. 8.27. and he is the Portion of his people. He hath divided them unto himself, and hath freely given himself unto them. Thou art my Portion in the Land of the living. 4 The Spirit maketh intercession for the Saints: that is, it teacheth them with sighs and groans to lay open their cares unto God, who is acquainted with the voice of his Spirit, and will not deny the requests which he enableth us to put up according to his will. 5. They are fellow Citizens of the new Jerusalem, Eph. 2.19. Col. 1.12. of the household of God, inheritors of the Kingdom of Heaven. Christ is the great heir of all things: the Saints are coheirs with Christ. A Christians tenor is the fairest, firmest, and most sure: for though his life be changeable, and his daies on earth must have an end, yet his Inheritance endures for ever. When Daniel had described the greatness and glory of the Princes, Potentates and mighty States in the four Monarchies, Dan. 7.27. at last he comes to speak of a Kingdom, which is the greatest under the whole Heaven; and that is the Kingdom of the Saints of the most High So glorious is the state of the poor despised Servants of God in the Kingdom of grace. And if there be such suing on earth, to become Free-men of great Cities, especially to live in the Courts of great Princes, how great is the felicity of every Saint, who is no more now a foreigner or stranger, but a free denizen of the New Jerusalem. 6. In that great, and last, and terrible day, Christ will be glorified and made marvelous in his Saints; 2 Thes. 1.10. that is, he shall glorify them with that glory, wherewith he as man is glorified. For their glory, is his glory, and he is glorified in his Saints, as by glorifying them he doth manifest his grace, power and goodness to the whole world. 7. 1 Cor. 6.2. The Saints shall judge the world; they shall as Benchers sitting with Christ, applaud his most righteons judgement on wicked ones, who have not believed, nor obeied the Gospel. 8. The Saints shall save the iceland. Hos. 11.9. I will not make thee as Admah, &c. for there be many Saints in the midst of thee. Q The Saints of God are much afflicted, hated, disgraced, yea smitten of God and humbled. A. 1. Though Gods strokes seem to be strokes of War, yet Gods words are words of Peace: the Word and Spirit of God, are sure Fountains of rest and peace, to the heart and conscience of Gods afflicted people. 2. The Saints may be in want, but they are never forsaken or left utterly destitute. The Lord throweth them down with one hand, and raiseth them with the other. Their necessities are but fatherly chastisements, orbitter Potions to purge corruption, or sharp trials to prove their strength, that their peace and comfort might be the more excellent in the latter end. 3. If the men of this world hate and persecute the Saints, Psal. 10.18.&. 18.27.& 23.4.& 28.7. Psal. 34.17.& 40.17. God will maintain their cause, and be their refuge: but as for their enemies, He will cover them with shane, and trample them under feet. The spiteful enemies of sincerity shall never escape Gods hands: but the Saints shall find succour from him in due season. Q. What signs or Evidences are laid down in Scripture, by which the Saints may be discerned? Deut. 33.3, 4. A. 1. The Saints are humbled at the feet of the most High, to receive the words of his mouth; which they receive and possess as a thing of worth and excellency. Psal. 119.111. Thy Testimonies have I taken as an Heritage for ever: for they are the joy of my heart. 2. They stand in awe of God continually. Fear the Lord ye his Saints: Psal. 34.9. for there is no want to them that fear him. God is greatly to be feared in the Assembly of the Saints; Psal. 89.7. and to be had in reverence of them that are round about him. 3. The Lord is the Portion of his Saints; though they have hopes or possession of great things in the earth, Psal. 16.5. Jer. 51.19. yet Gods favour is that they most prise, and spiritual things are to them the fairest part of their Inheritance. 4. In extreme afflictions the Saints faint not, cease not to seek unto God by hearty prayer, run not unto wicked and ungodly means to help themselves: but patiently commit themselves unto him in well-doing, and hope in mercy. 5. The faith of the Saints is confirmed by afflictions, and the experience of Gods dealing towards them. Therefore they be not dismayed, though they meet with manifold trials, but follow after the Lord with more diligence, st●●k faster unto him, and cleave unto his Testimonies. 6. It is the constant study of the Saints to keep themselves from the pollutions and defilements of the world, as they be a people separated from the world to the service of God. 7. The Saints of God do hearty love and affect each other, be they in outward estates never so different. True Christian sanctity, next to God and our own souls, makes us affect those that are sanctified, who express in their life the virtues of our heavenly Father, by whom we are called from darkness to light. Hence it is that the Saints, the household of faith, the Brethren, are commended as persons whom we must affect and do good to before all other. Thus David loved, All my delight is in the Saints; Thus Paul, We love none according to the flesh. Every Creature loveth and liketh to be with those who are united with it in the Communication of the same nature; So sanctified Christians cannot but love and like to be most with them, who have received the like Divine nature, in which themselves are partakers; Eph. 1.15. Col. 1.4. yea, thy love all Christian Saints, not such who have other parts pleasing and contentful: but they love every one in whom they can see the Image of God shining. For it cannot be but that love which truly loveth one person as he is holy, should love every one, so far forth as he is holy. And from this love issueth willingness to minister to the necessities of the poor Brethren. Yet, though we are to esteem and inwardly affect men, as we see them holy, we are not bound to show them the outward effects of our love answerably. The nearer persons are tied to us in natural and civill Bands, the more must our providence be for them, and love shewed them in outward things, unless their foolish lewdness dispriviledge them this way; for then the Proverb taketh place, A wise Servant may be preferred before a foolish child. 8. It is the privilege of the Saints that they have part in each others Prayers: and it is their duty and practise to pray for one another. Eph. 6. 1●. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints? Q. What use may be made of this point? A. 1. This lets us see the fearful estate of many amongst us, who like as they tell of Halifax Nuts, which are all shells, no kernels; so these profess themselves Saints, but their ignorance, their idle courses, their riots, their blasphemies, proclaim that there is nothing within which belongeth to Saints. Nay, many will not stick to profess they are none of the holy Brotherhood, to jest at such as endeavour to holiness; saying, that young Saints prove old Devils. It is a wonder that such hellish owls dare fly in the Sun-shine of so Christian a Proffession as is made amongst us. Such Believers, who are mockers of Saints, who will not be accounted Saint-holy, and such who are not changed into new creatures, walking in newness of life, they may well fear that their belief is not true, such as doth unite them with Christ. For whosoever is a true Believer, is a Saint, whosoever is by faith in Christ, is a new creature. 2. Hence we see the vanity of the Papists, in tansferring and appropriating this Name of Saints, to those whom the Pope hath put in his calendar, and to whom he hath adjudged Divine Honours, holidays, Invocation, Candles, Church, &c. These Saints were not heard of in St Pauls time. A man may be in Hell, who hath all such things performed about him. For the Pope doth continually err in taking that upon him which was never in his power, viz. to canonize Saints in that manner; and in the particular object he doth grossly mistake, setting notorious and public Homicides, traitors, Murderers of Princes, Incendiaries, and gross idiots in the Catalogue of Saints. Saints are Triumphant or Militant; Triumphant, such who now walk by sight, enjoying the presence of God; Angels, Spirits of the righteous departed, who have now restend from all the labours of their Militant condition. Militant, who walk by Faith in holy profession and conversation, holding Christ their Head, by whose power apprehended by Faith, they are kept to salvation. 3. This may strengthen us against temptations from our imperfections, the Lord doth reckon of us, and hold us as Saints: He that by Faith hath put on the sun of righteousness, is more clear and bright, then if he were arrayed with the beams of the Sun. Again, though we have sins too many, yet the better part giveth the Name. cornfields we see have weeds, yet we call them Corn-fields, not Fields of weeds: so here, yea grace, though it seem over that sin sheweth to be, yet it will in time overcome it; as Carloe is much higher then the barley, yet the barley getteth up and killeth it: The Spirit that is in us from Christ, is stronger then the spirit of the world. Q If the Name of Saints be Common to all believers, how seemeth it to be appropriated to the Apostles and Evangelists in the Titles of those holy Books which they penned? A. This Title or Epithet, though it be both common and ancient, yet questitionless was not annexed by any of these Writers, as not agreeable to true Christian discretion and modesty: yea perhaps it was also, if not injurious, yet likely to prove offensive to all other Believers, that a Title common to all and every Christian, should be made proper to some few, though principal Members of the Church. You will object( it may be) that these Writers style themselves Apostles; as if they desired to have their Dignity and Office known to all men. True it is, that they do so indeed in their Epistles. But neither did that Name belong to all the faithful, or to any, but some certain men: and it was necessary for the authorizing of their Writings. How then? Do I condemn the Title, or the first authors, or continuers and users of it? Nothing less. For I gladly aclowledge both that the Apostles and Evangelists had especial interest in that Name, and that there could be no danger of scandal, seeing it was not taken by themselves, but given to them as an honour, by the consent as it were, and with the liking of all true Christians; whose purpose it was, not to make them mediators of intercession betwixt God and men upon earth; but to show the reverend opinion they had conceived and did hold of such worthy and holy men. choosed pro dedecore penitur. Prov. 14.34. pietas nationum Prov. 14.34. quia omnis illorum pietas in idola est. Q. What other Titles are given to Believers? A. They are called {αβγδ} This Title is given to God himself. Jer. 3. ●2. Joh. 2.8. To the Church Act. 13.35, 36. To Aaron, Deut. 33.8. To all the faithful, Isa. 57.1. Psal. 4.3. Deut. 33.8. Psal. 31.23. Psal. 12.1. {αβγδ} Mic. 7.2. {αβγδ} Psal. 79.2. Psal. 116.15. merciful Ones, or the merciful Ones of God. Know that the Lord hath wonderfully set apart him that is merciful for himself. Love the Lord all ye his merciful Ones. The merciful man ceaseth; the merciful or godly man is perished out of the earth. The flesh of thy merciful Ones have they given unto the Beasts of the Field. Precious in the sight of the Lord is the death of his merciful Ones. Q. What things are implied hereby? A. 1. It notes one that God of his free, undeserved benignity, love and mercy doth graciously accept, Psal. 144. ●. Psal. 30.4. Psal. 59 10, 17. 2 Par. 6. ●. Psal. 10.10. Psal. 52.9. repute as his son by adoption, and compass with his favours above others. Thou wilt not suffer thy {αβγδ} merciful One to see corruption; that is, him towards whom thou wilt show thyself bountiful. So saith the Prophet Esay, Esa. 40.6. All flesh is grass, and all the goodliness thereof is as the flower of the Field; where that glorious grace which man hath from God, is called mercy, grace or bounty. 2. It signifieth one, that upon the sense of Gods mercy freely vouchsafed to him, doth address himself to the studious practise of piety towards God, and of kindness and mercy towards men, that publicly and privately he might approve himself unto the Lord, and unto men. For the love of God doth work us to the similitude of it: he cannot but love God and his neighbour, that hath tasted of the Lords free grace and tender compassion. Neh. 13.14. Wipe not out[ saith Nehemiah] my kindness that I have done for the House of my God. Hos. 6.6. I desire mercy, and not sacrifice. Psal. 18.25. With the merciful thou wilt show thyself merciful; that is, thou wilt bless and do good to them, that love thee and be merciful towards their Brethren. Q. Let us hear what is the happy estate of them that be thus qualified. A. 1. God is the Defender of the merciful; though they be opposed and oppressed, P ov. 2.8. P●al. 18.25. Psal. 37.28. Jer. 7.5.7. they shall not be overthrown. The Lord forsaketh not the godly bountiful, they are preserved for ever. He will keep the feet of his merciful Ones, 1 Sam. 2.9. 2. God will give peace and prosperity with all good blessings necessary, unto his merciful Ones, that have made Covenant with him. Psal. 85.8. I will hear what the Lord God will speak: for he will speak peace unto his people, and to his merciful or gracious Saints; that is, he will load them with all blessings, specially with inward peace and comfort of the Holy Ghost. For the Lords words are effectual; he speaks in wrath to the wicked, when by his fearful Judgments he maketh it appear that he was angry with them: and he makes peace to his people when he restores tranquillity, Psal. 133.3. Psal. 42.8.& 44.4. subduing or scattering their enemies, and bringing them to confusion. For the commands of God are joined with effect, power, authority and speed: he commandeth blessings when in truth he poureth them upon such as call upon his Name. 3. The Lord doth nurture them by afflictions that they will look to themselves, and not provoke him by their wickedness as heretofore: and he doth look upon them in mercy and sand deliverance, that they shall not despair and sink under the burden of calamities. He will speak peace to his people, that they may not return again to folly. 4. The merciful shall sing for joy of heart. Psal. 132, 9.16. Let thy gracious Saints shout aloud for gladness, they shall be gladsome in glory, with exceeding great joy. Nor is this their joy momentayn, as is the joy of the wicked, Psal. 149.5. which vanisheth as a shadow: but such wherein they constantly rest. 5, This comely honour God giveth to his gracious Saints, even to bind Princes in chains, Psal. 149.5. Psal. 4.3. and Nobles in Fetters of Iron; to execute upon them the judgement written. 6. God hath wonderfully separated to himself the merciful man, and will hear when he crieth. Q What are the proper Fruits or Evidences of those merciful Ones? A. 1. They will cry unto the Lord in distress, and with confidence make their supplications unto him. Preserve my soul, for I am one whom thou favorest: O thou my God, save thy servant, that trusteth in thee. 2. Psal. 32.6. Psal. 86.1, 2. The love of God which shineth upon them, doth inflame their hearts to love him entirely. O love the Lord all ye his gracious Saints: Psal. 31.23. for the Lord preserveth the faithful; and plentifully rewardeth the proud doer. 3. They bless the Lord with cheerful hearts, and sing aloud of his praise. ●sal. 149.1, 9. Psal. 145.10, 11. Psal. 97.12. Thy gracious Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power, Psal. 30.4. Psal. 97.12. Sing unto the Lord[ O ye his merciful Ones] and give thanks to the remembrance of his holiness. 4. They are bountiful to the needy, and give liberally. The merciful man doth good to his own soul, Prov. 11.17. In this sentence Solomon describes the practise of the godly, and the benefit of his course: he is inclined to mercy, and fruit returns into his own bosom. For besides the conscience of well-doing which doth sweetly refresh, liberality doth open the Fountain of Gods blessings, which doth plentifully water us with store and variety of good things. Eccl. 11. ●. with Esa. 32.20. The godly poor are the Lords rich soil, which being sowed, the almsdeeds do return an hundred-fold increase to them by whom they were dressed. Q. What Use is to be made of this Point? A. The world is much deceived in their censure, when they judge the righteous to be utterly lost and forsaken, because they are afflicted for a time. The sons of men insult over the Generation of the Just, Psal. 4.2. As if they should never rise when they are once down; yea, as if there were no help for them in God. But the Scripture assureth us, that they are the men of Gods special favour, which he hath wonderfully separated to himself, Psal. 4.3. and will compass about with mercy and loving kindness. In all their sufferings the Lord suffers with them. He filles up their prayers, puts their tears into the bottle, numbereth their stripes, preserves their blood, enricheth them with grace, and will bring them to glory. 2. The slander of the ungodly is hence confuted, that condemn such as profess Religion for cruelty, unmercifulness, hard dealing: whereas none but they that have received mercy of the Lord, have learned to put on the bowels of mercy and compassion. Q. What other Title is given to them that walk in the fear of God? A. They are called the Excellent or Glorious. Psal. 16.3. 1 Pet. 2.9. Eph. 5.26, 27. Isa. 61.7. In this world they are despised, afflicted, and counted as the off-scouring of all things: but in the judgement of God, who esteemeth all things according to their worth, they are the onely men of renown upon earth. Q. Why are they said to be Excellent or Glorious? A. They are born of God, adopted to be his sons, 1 Joh. 12.13, Rom. 8.17. Jam. 2.5. and entitled to the Inheritance of eternal Glory. If Nobility of Birth or greatness of Inheritance procure respect to men upon earth; worthy is every Child of God to have the pre-eminence herein. 2. They are arrayed with the comely Robes of Christs righteousness, which makes them bright and splendent in the sight of God. Their food is heavenly Manna, fatness and marrow in the Sanctuary. 3. They bear the Image of God, and be enriched with righteousness and true holiness, Psal. 45.13. Can. 6.10. Jam. 2. ●. Prov. 3.14, 15. then which graces nothing is more eminent. If men be famous for their gifts, they must be the most glorious, that do most resemble God: for those gifts are the best, that make likest unto our heavenly Father. Prov. 12.26. The righteous is better or more excellent then his neighbour; better beloved and graced of God, more esteemed of godly wise men, and hath that in him which maketh him more commendable then any other that is unrighteous and sinful. As any person or thing is more holy, it is more honourable. though a man should be able to speak with the tongue of men and Angels, and could move Mountaines, 1 Cor. 3.1, 2, 3. or work Wonders; yet, if destitute of true righteousness, he is in no sort to be compared to them that fear God 4. The acts of the righteous are surpassing valorous, ●hil. 4.13. Gal 5.21. noble, and praise-worthy. For they deny themselves, overcome their passions, renounce the world, endure hardness with patience, stand fast in the profession of the truth against all opposition; 1 Sam. 24.10.11. set light by the reproach and disgrace of the world, that they might approve themselves unto God, forgive their enemies, put Satan to flight, and triumph over the powers of darkness. These are true heroical Acts exceeding whatsoever hath been undertaken with skill and cost in the daies of peace, or with wisdom and manhood in the time of war. The Heathen man can tell us, He is stronger that conquereth himself, then he that winneth a well-fenced City. The Treasure of the righteous is the Word of God. They dwell in the Church the House of God. Heb. 1.14. ●sal. 91.11. They have free access to God, Deut 4.6. 5. The holy Angels are appointed to Minister unto, and guard them against all evil; yea, the wicked are made servants to them, so far as shall be for their good. Strangers shall stand and feed your flocks, and the sons of the Alients shall be your ploughmen, and your Vine-dressers, Isa 61.5. 6. After this life ended they shall be put in actual possession of that glory, Co●. 3. ●. 1 J●h. 3.2. 1 this 2.12. to which they are of grace adopted. The Crown of Glory which never withereth, shall be set upon their heads, and they shall abide with the Lord for ever in unspeakable blessedness. Q. What Use is to be made hereof? A. 1. The sincere worshippers of God are to be observed with great attention, that we take special care to gather ourselves into their society. Which we shall do if we truly repute with ourselves what is true Dignity and Excellency, and be not dazzled with the pomp of the world. A good man honoureth them that fear the Lord, Psal. 15.4. 2. The judgement of the world is erroneous touching true excellency: For if comparison be made betwixt man and man, he is esteemed the most noble, that is most honourably descended, of the ancientest stock, hath the largest demeans, is best underpropped with riches, friends, honours. Piety and justice clean cast out, Jam. 2 2.3, 12. Isa. 57.12.20. as not worthy to ascend into the Balance; nay, they are imputed as matters of disgrace and infamy. But the judgement of God is, that Piety is the truest Nobility: the rich in Faith, not the weighty in Purse, are honourable with him. 1 Tim. 2.9, 10 Prov. 1.9, 10. Grace is the best gift, good works the richest clothing, that doth most commend. The Just man, though basely born, meanly clad, many ways afflicted, and had in reproach, is incomparably more excellent then he, that abounding with all heaped store of good things for this present life, is destitute of saving grace. Jer. 5.1. 3. This may comfort the godly against the scorn and contempt that is cast upon them, when the ungodly live in credit and prosperity. What though men despise and tread them under-feet, when they are approved, esteemed, respected of God? The world knoweth not their worth, cannot judge of their happiness; and then no marvel if they judge amiss. Nay, to suffer reproach or loss for Christs sake, is greater honour then all the praise or applause of the world. Honour is the sharpest spur to prick men forward to any action, let it force us upon this of seeking to be renewed according to the Image of God, Lev. 19.2. Heb. 11.26. Q. What is a fourth Title given unto them? A. They are called True or faithful. Psal. 101.6, Psal. 31.23. Act. ●6. 15. Apoc. 7.14. Deut. 32.20. Mine eyes shall be upon the faithful of the Land. The Lord keepeth the faithful. And the wicked are said to be a Nation or people in whom is no faith. Q Why are they called faithful? A Because they do soundly, constantly, inseparably adhere to the Lord, and keep their conjugal love, and cleave to the whole word of God, Neh 9.8. Act. 16.1. Esa. 1.21. Psal. 12.1. Eph. 1.1. even to all the Promises and Commandements of the Lord. Herein is required, Firist, Faith uniting to Christ. He cannot be faithful, that hath not a justifying faith, whereby he is made a lively Member of Christ Jesus. Secondly, Constant and sound adherence to all the Precepts of God, with an upright performance of all holy Promises, which in distress inward or outward were made unto God. And therefore the Israelites are charged not to be faithful, because they sought God in their affliction, Psal. 78.8.37. but rebelled against him most unthankfully, when the visitation was removed. Thirdly, Sincerity and purity in Gods worship, without the mixture of vain inventions, or the veil of hypocrisy. And thus Judah is said to be faithful with God: because as yet the worship of God was preserved amongst them in the ancient purity, in which the old patriarches and Saints did worship the God of their Fathers, Hos. 11.11. according to his revealed will. Fourthly, Faithfulness is exercised in the conscionable improvement of the Gifts, Graces, and Talents received, to the glory of God, the increase of our Gifts, and the enriching of our souls with true spiritual gain. And thus he is said to be a good and faithful Servant, Mat. 25.22, 23. that having received five Talents, hath gained with them five more, &c. Fifthly, It shows itself in diligence, constancy, and care to promote and further the causes of God, and the Church, with the conscionable discharge of all such duties as belong unto that service Thus Timothy is praised to be faithful in the Lord, 1 Cor. 4.17. And thus the Apostles or apostolic men were faithful, when they could do nothing against the truth, but for the truth. Sixthly, Faithfulness implies courage for the truth in the time of persecution and danger, yea for every part of it, great and small. Moses will not leave one horse hoof behind him in egypt. Be faithful unto the death, and I will give thee the Crown of life, Rev. 2.10. Seventhly, The faithful do with all diligence and singleness of heart, look to the full discharge of the duties of their Calling, in the several branches of it, Psal. 101.6. Heb. 3 2. Numb. 12.7. 1 Sam. 2.35.& 3.20. Dan. 6.4, 5. 1 Sam. 22.14. whether they be concerning things spiritual or temporal. It is noted of Moses, that he was faithful in the House of God, delivering to the people Israel all the Statutes and Ordinances of the Lord without addition or diminution. It was a singular praise in Daniel, that when his enemies sought occasion against him, they could find none concerning the Kingdom, he was so faithful and without blame. Eighthly, Faithfulness is seen in the right use and profitable disposing of our riches, and those outward blessings God hath given us He that is faithful in that which is least, Luk. 16.9, 10, 11. is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true Treasure? Ninthly, The faithful are wary in counsel to advice what is right, to speak the truth, to deal plainly, and to walk honestly. A faithful Witness will not lye. A faithful man shall abound with blessings. Prov. 14.5. Prov. 28.20. Prov. 13.17. Neh. 13.13. Prov. 20.6. 2 Chro. 34.10.12. 2 King. 22.7. A faithful man, who can find? It is noted of the Work-men that had the oversight of the House of the Lord, in the daies of Josiah, that they did the work of the Lord faithfully. Q. What be the privileges of the faithful? A. 1. God will be faithful to them in the accomplishment of all his Promises. Esa. 26.2. He will restore perfect Peace to the Nation that keepeth the truth, and preserve them that be faithful in his Covenant. 2. The faithful shall abound in blessings temporal and spiritual. Psal. 31.23. Prov. 28.20. To him that hath shall be given, and he shall have in abundance, Luk. 19.26. The Lord will trust them with the pearls of his grace, that are careful to improve them to most advantage; He shall not want a competent stock of spiritual things, that will trade with them diligently to bring increase. 3. To the faithful shall be a firm reward. Be faithful to the death, and I will give thee the Crown of life. What danger would not the godly undergo willingly, being assured of such a reward? To exchange this present life, for eternal Life, what better merchandise? Is not this more then a thousand for one? Q. What other Titles are given to them in Scripture? A. They are the Elect and Chosen of God, actually separated and effectually sequestered from the world and worldly courses to the practise and profession of piety and godliness. Apoc. 17.14. Col. 3.12. They which are with him, are called, and chosen, and faithful; As the Elect of God, holy and beloved, put on the bowels of mercies, &c. So John, 2 Joh. 1. writeth to the Elect Lady, and her Children: unless Elect be rather put for Excellent. So Paul, Rom. 16.13. Salute Rufus chosen in the Lord; that is, Excellent or renowned in faith or honesty. Most plain is that of the Apostle, Ye are a chosen Generation, 1 Pet. 2.9. And thus may that of our Saviour be understood, Many are called, but few chosen, Mat. 20.16.& 22.14. Q. What are the privileges of the Elect? Deut. 10.25. Deut. 26.18, 19. Phil. 3.14. Heb. 3.1. Esa. 56.5. Zeph. 3.19, 20 Psal. 135.4. Jer. 13.11.& 33.9. Esa. 41.8, 9, 11, 12. A. 1. The Lord doth ever avouch them for his peculiar people, to make them high in praise and in honour: He will own them as his portion that he hath taken to himself out of the whole earth. As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith Jehova: that they might he unto me for a people, and for a name, and for a praise, and for a glory. 2. The Lord will help them and comfort them in all strife, he will be a wall of fire round about them, and the glory in midst of them: but the men of their strife shall surely perish, and come to nothing. 3. The Lord hath covenanted to writ his Law in their hearts, Deut. 26.18. And to put his fear in the inner man, that they shall not depart from his fear, Jer. 31.33. Which as he hath promised in mercy, he will effect by Operation of his grace. 4. The chosen of the Lord shall be satisfied with the abundant good things of his house, the comforts of his grace and presence. Blessed is the man whom thou choosest, and takest near unto thyself, he shall dwell in thy Courts; we shall be satisfied with the good things of thy Palace, Psal. 65.4. He will use them as friends, he will hear their prayers, and communicate his secrets unto them. Now since this is the state of the godly, let us continually take unto us the words of the Psalmist, Remember me, O Lord, with the favour of thy people, and visit me with thy salvation, that I may see the felicity of thy Chosen, and rejoice in the joy of thy people, and glory with thine Inheritance, Psal. 106.4.5. Q. But we see it often falleth out in the world, that falsehood and deceit have the upper-hand, when the cause of God goeth to the wall, and the godly be overcome of their enemies A. We must needs confess and aclowledge, that those are the most profound ways of God, whose counsels are above our reach: But if we shall go into the Sanctuary of the Lord, there we shall understand the reason of these his wonderful works, and be made to know that there is just cause of that his proceeding, both in respect of the godly, and the ungodly, of his people, and of their enemies. Luk. 18.7. There we shall learn, that God is patient and long suffering, who can endure that his cause and the cause of his people should be hindered for a time, and that the ungodly domineer; not that he is mindless of his glory, and the prosperity of his servants: but that his honour might be the more advanced, when once he begins to drive back his enemies, and to lift up the heads of his Children, which before were dejected and cast down. Hear what the Lord to this end saith by his Prophet; The earth mourneth and languisheth, Lebanon is ashamed and hewn down, Sharon is like a Wilderness, and Basan and carmel shake off their fruits; now will I rise saith the Lord,[ seeing my people are so much confounded, and every man thinketh, they are wholly overthrown] now will I be exalted, now will I lift up myself, Esa. 33.9, 10. I have long time holden my peace, saith he; Esa. 42.14. I have been still and refrained myself, now will I cry like a traveling Woman, I will destroy and devour at once, the enemies of my people. This is Gods purpose when he suffereth his people for a time to be over-run and mastered by their enemies: which if we consider well, we will no longer be abashed thereat, nor stumble at Gods works, though things go never so across for a time with his people. When we red of the prosperity of Haman that cruel and sworn enemy of Gods people, and understand that he prevailed so far that all the people of Israel were judged to die, and that he being their greatest and most bitter enemy, had the execution thereof committed to him, would not men conclude, looking upon the outward untoward proceedings, that the Lord had abandoned and forsaken his people Israel; and yet we know in the end, all the circumstances of that business, did make much for the comfort of the godly, and the honour of God; the insolency of the enemy, the poor and weak condition of the Israelites appointed to destruction, did turn to the praise of God. So wonderful is the Lord in his works: whereby it appeareth, that even then when he suffereth the cause of his people in a manner to fall unto the ground, he still holdeth the rudder in his hand, and hath an eye on them, and a care that they shall not altogether be overthrown. Q. What are signs or Testimonies of this Election? A. 1. They fly the corruptions of the world through lust, 2 Pet. 1.4. and compose their lives according to the policy of the New Jerusalem. 2. They are arrayed with the comely Garment of Compassion, Gentleness, Meekness, Love, &c. 3. Col. 3.12, 13. Their study and endeavour is, to join to their Knowledge Faith, &c. But it followeth next to speak of the form and Parts of a godly life, where these things will come to be handled. The End of the First Book. THE SECOND BOOK, Of the Parts of a godly Life. CHAP. I. All sin is to be loathed and forsaken; Not for a time onely, but for ever; Not in judgement and Affection onely, but in practise also. The Use that the People of God are to make of their slips and failings; and the gain that they may get thereby. It is not enough onely to abstain from evil, but we must be always ready prepared for the doing of good. Encouragements to the doing of good; with the benefits thereof. And Comforts against all discouragements in the ways of well-doing. Question, WHat are the Parts of a godly Life? Psal. 34.14.& 37.27. Isa. 1.16, 17. Act 26 ●8. Tit. 2.11, 12. Eph. 4.22, 23, 24. Prov. 3.7. 1 Pet. 3.10, 11. virtue est, vitium fugere:& sapientia prima stu●titiam caruisse Hor. lib. Ep. 1. Epist. 1. Psal 97.10. Prov. 1.3. A. They are two: First, Abstinence from all sin. Secondly, Exercise of all good, with all the powers of the whole man. For a godly life standeth in the right disposition and free employment of every faculty of soul and body according to the will of God, turning from sin, and pursuing that which is good. Q. Is it not sufficient to loathe some sins, though we love others? A. All ungodliness and not some part or kind onely, is renounced of him who will soundly profess to live godly: for they who trust in God, and have addressed their heart to walk with him, are out of love and favour with the whole course of iniquity, which was their onely delight and pleasure before. God will not be served with a divided heart, he will have all or none. The Husband requires entire love, and will not accept of partend affection. Nor can a man soundly and in truth loathe any sin, if he love one. Out of indulgence to natural inclination or corrupt affection, the prodigal person may abhor covetousness, and the covetous man condemn prodigallity, the furious hate fearfulness, and the fearful detest rashness: But out of conscience for the Lord, in obedience to his will, no sin is cast off, where any one is harboured. The Lord hath taught, that we must not lye, slander, swear vainly, defraud or covet, as well as that we must not steal, commit adultery, or defile our hands with blood: and they that are taught of God as the truth is in Jesus, do so judge, and therefore disclaim the one and the other. As pure water and filthy cannot come from one Fountain: so neither doth the heart reformed sand forth good and evil, Jam. 3. ●●. love light and darkness, affect sin and holiness: for that were to do contraries. Look, as a man in prison or banishment hardly dieted, feedeth greedily on scraps or parings, and thinketh himself well, if he may fill his belly with them; but set at liberty and living with his Father and Friends, where he findeth variety and plenty, he cannot fall to his old fare, nor find sweetness in such unsavoury offals: even so it is with him that hath besotted himself with the deceitful pleasures of sin, and is bound with the chains of Satan, if once he come to see the misery of his present estate, and to have a taste of the liberties and privileges of a Christian life, he casteth out that former draff as vomit, and by no means will be brought to take pleasure in it any more. And without question, great is the benefit of this change, greater then all the Princes in the world are able to bestow upon us. For this will not suffer us to hunt after variety of sinful pleasures, but rather with Moses, to renounce them, when we might have our fill of them; and count it a greater happiness to suffer affliction with the godly, then to flourish in wealth and honour with the wicked. This will not suffer us with Cain to hate our Brethren for their good works: 1 Joh. 3.12. nor with Saul to be grieved for the reputation and graces of the Servants of God; nor with Ammon to pine away with unlawful love: nor with Ahab to be sick for the Vineyard of our neighbour; nor with Haman to fret at the advancement of our enemies. Eccl. 7.3. hil. 1.23. 2 Cor. 5.3. This will not suffer the remembrance of death to be bitter unto us, but rather make us desire to be dissolved and to be with Christ. Q. Is it sufficient to forsake all sin for a time, or in a good mood onely? A. No: but we must renounce and strive against all sin, 1 Cor. 5.8. and that with great advisedness. To cast off sin for a time, in a good mood, by constraint, for company sake, for fear of shane and punishment, or hope of profit or worldly preferment, is little worth: such as of conscience renounce sin, they do in all earnestness, Phil. 4.24. Esa. 30.22. Neh. ●0. 29. Hos. 14 8. ●sal 106.3. D●ut. 19 9. Jer. 31.19. Psal. 119 31, 32. upon sober deliberation cast it away as a ragged Garment, they be at utter defiance with it, and abjure it for ever: saying with Ephraim, What have I to do with Idols;[ which yet before had been his glory,] I am ashamed and blushy, because I bear the reproach of my youth. But this purpose and resolution is not builded upon their own strength, as though they had ability to perform such a weighty Vow: but after due consideration, what cause they have so to do, how infinitely they are bound to God to discharge it, by faith they rely upon him for grace to be made fit and able to do what they have promised. Q. Doth it suffice that we disallow sin in judgement, or hate it in affection? A. No; but we must forego it in practise also. We must inwardly detest it, and outwardly abstain from it. It is the profession of David, Psal. 1●9. 104.101.128. vers. Prov 14.16.& 16.17. Psal. 119.3. I hate every false way, I have refrained my feet from every false way. The wise man feareth and departeth from evil. It is the note of a righteous man, He will do none iniquity. Indeed it must be granted, that power to depart from sin with willingness, is not obtained without much striving, and that it will cost many prayers to weaken corruption, and to hold rebellion under, with much sighing and sorrowing, to see what unlikelihoods there are of subduing such unruly passions, through our manifold weaknesses. But what then? Is it much, if so great a work require our watching thereto and diligence, when God is pleased that it be bestowed that way, and without it no common work will go forward? Or is that any just cause of discouragement to us, to take pains for great profit, when we are sure of it before we go about it? Q. Do Gods servants always prevail in striving against evil, and obtain that which they seek thereby? A. As God often helpeth them, that they do overcome; so they are oft overcome themselves of their affections, against which they strive. Which slips or defects they neither pass over lightly without regard, nor be dismayed at and dejected above measure. They are taught, that they stand by grace, not by their own goodness, and live by faith, not by feeling, though that be a comfortable thing: therefore they cast not away their hope, though corruption prevail for a time. But on the other side they consider, that their sin displeaseth God, which raiseth godly sorrow, and draweth them to take better view of their own frailty, ignorance, and negligence, and confess the same to God, and take shane to themselves. Thus the godly are neither careless of their course, nor dismayed at their foils; they cast not away their confidence, nor give place to security: but be encouraged to hope for pardon, and made circumspectly to look to their ways with more diligence for the time to come. Q. Do Gods Children then gain by their falls? A. Through the mercy of God they gain very much. For First, Such slips are very necessary to pull down our pride, and to give us experience of our own frailty, idleness, vanity, as also of Gods gracious working in us, and tender love over us, which otherwise we should not have had. Secondly, By this means, that which through ignorance and weakness of faith, they feared would have separated them from God, doth fasten them more nearly to him, and the sorrow which they conceive for a time, is turned into sound rejoicing. The malice of Satan in this case, may fitly be compared to the malice of a certain soldier mentioned in Stories, who thrusting his enemy into the Body, with full purpose to have killed him, did thereby lance the Ulcer which no Physician was able to cure, and let out the corruption, that would have cost him his life. Q. Is it enough to abstain from evil? Amos 5.15. Psal. 1.1, 2. Isa. 59.4. Jer. 5.28. Ma●. 3.18. Eccl. 9.2. Exod 5.3. 1 Cor. 11.29.30. Num. 9.13. Luk. 23.30. 1 Sam. 15.8.11.26. Exo. 4.24, 25. luke. 16.19, 20, 21. Ma●. 25.40.41 Jam. 1.27. Tit. 2.11, ●2. Esa. 1.16. 1 Pet. 2.1, 2. Job 2.2, 8. Luk. 1 5. Act 10.2, 3. judge. 5.23.& ●. 5. Deut. 27.26. G●l 3.10. Esa. 61.3. Psa●. 80.8, 14. ●sal. 52 8. Jam. 3.12. Jer. 2.21. ●●a. 5.1. ●●a● 91.13, 14. A. No: but we must stand prepared and readily disposed to do good as opportunity is offered. As well the omission of necessary duties, as the commission of evils and enormities, may make a man stand guilty of sin in Gods sight, and bring Gods wrath down upon persons and people. Not serving of God, and not sacrificing is a sin, as well as profane service: yea, not sacrificing, as well as the profanation of a Sacrament or Sacrifice, may bring pestilence upon a people. He that observeth not the Passover in his due time, or that humbleth not his soul at the solemn time of Fast, that soul shall be cut off from among his People. It was the not slaying of Agag, that lost Saul his Crown; and the not circunctsing of Moses his first born, that had like to have cost Moses his life. And not the robbing onely, but the not relieving and compassionating of the poor, was the rich man his ruin, and shall be sufficient matter to condemn many at the last day. It is not the omission of evil onely, but the practise of Piety, Charity, Justice and Equity that God requireth of thee. We are taught of God, to deny ungodliness, and to live soberly: We are exhorted, to forsake sin, and to embrace holiness; to lay aside maliciousness and sin, and as new born Babes, to desire the sincere milk of the Word. When a good man is described, usually the Scripture saith of him; He escheweth evil, and feareth the Lord. Not onely they that take part with the enemies of God, but such as come not to help the Lord against the Mighty, are subject to the curse of Meroz. For there are affirmative as well as negative Precepts: yea, as every affirmative includeth a negative, so every negative hath an affirmative enfolded in it: and there is a curse imposed as a Penalty, as well on the breach of the one, as on the breach of the other: and the one is as well broken by the omission of that that therein is enjoined, as the other by the practise of that that therein is inhibited. Again, Christian men are in the Word of God compared unto Trees: and those not such as by nature and kind are unfruitful, and bear no Fruit, or bad Fruit; but such as by nature are fruitful, and bear good, sweet, ripe Fruit, as Vines, Olives, figs, generous or Noble Vines, Olives planted in a fat soil, and such like. Now in such Trees, barrennss or unfruitfulness alone, is cause sufficient to set them apart for fuel. And therefore not the wild Vine onely, that bears sour Grapes, or the empty Vine that bears Fruit to itself, but the barren Vine, Esa. 5.4. Hos. 10.1. Ezek. 15.2, 3, 4. Luk. 13 6, 7. Mat. 3.10.& 7.19. Heb. 6.7, 8. and the fruitless Fig-Tree, and every three that either beareth not, or beareth not good Fruit, is adjudged to the Fire. Moreover, Christians are the Lords Husbandry, which he continually watereth and dresseth with his Word and Spirit, of whom he expecteth good Fruit meet for him, by whom they are husbanded. What man would be at cost and pains to manure, till and sow barren ground, that yielded no increase? The earth that bringeth not forth good Fruit is rejected, and nigh unto cursing. Barrenness alone is cause sufficient, why the ground should be cast forth and laid wast of the Husband-man: and better acceptance we cannot expect of God, if we continue barren and void of Fruit. To these may be added, that the faithful are Branches of Christ, the true and living Vine: Joh. 15.1, 2. But every Branch that beareth not Fruit in him, is cut off and cast away. Will any man suffer a fruitless three to grow in his Orchard, and trouble the ground? Joh. 15.3, 5. Sure we are, the Branches that abide in Christ must bring forth increase of Fruit. The Trees that are planted upon the banks of the Rivers of Life, do bring forth new Fruit in their Moneths, never consuming fruits, Ezek. 47.12. Apoc. 22.1, 2. Psal. 1.3. Jer. 17.8. even twelve manner of fruits, twelve times a year. Lastly, Not to do well is to do evil, not to relieve is to kill, not to give is to rob. This is evident by the speech of our Saviour to the Scribes and Pharisees; Is it lawful to do good on the sabbath daies, or to do evil? to save life, or to kill? Mar. 3.4. However men may conceive that he is a good man that doth no evil; it is most certainly and undoubtedly true on the other side, that he is an evil man that doth no good, and he that doth not good, doth evil. Wherefore let us be exhorted and incited to a diligent practise of those good duties that God requireth of us; and not content ourselves with a bare forbearance of evil, but to apply ourselves to a careful and conscionable performance of all such religious Offices, as our callings either general or special, public or private exact of us. For would any of us endure idleness or slothfulness in our servants, though never so honest or innocent otherwise? But we are Gods servants, and no more will he endure the like in us, then we would in them. And therefore not onely the riotous and wasteful Steward, Luk. 16.1, 2. Mat. 25, 30. that embezzled his Masters goods, but the idle and thriftless Servant also, that employed not his Masters money, shall be bound hand and foot, and cast out into utter darkness to his everlasting destruction. Q. What Encouragements have we to do good? A. The Benefits of fruitfulness are so many strong Motives hereunto. First, it brings special glory to God. Herein is my Father glorified, joh 15. ●. joh. 15.8. Col. 1.6. that ye bear much Fruit. Secondly, It is a sure testimony that we are the Disciples of Christ, and have soundly received the Word which bringeth forth Fruit in them that believe. Thirdly, It is the ground work of true prosperity. Psal. 1.3. jer. 17.8. joh. 15.16. The three that beareth Fruit in his season, shall ever prosper. Fourthly, He that is fruitful in good works, is sure to speed well when he hath any suite to God. Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth Fruit, and that your Fruit should remain: that whatsoever ye shall ask of the Father in my Name, he may give it you. Fifthly, The fruitful shall be enriched with Gods graces, and the comforts of the Spirit. The Earth that yeeldeth herbs and fruits meet for him by whom it is husbanded, receiveth blessing of God. The Branch that beareth Fruit shall be purged, joh. 15.2. jer. 17.10. 1 Cor. 15.58. Heb. 6.10. that it may bring forth more Fruit. Sixthly, Good works are better riches then all all earthly treasures: for they shall be rewarded in Heaven. God will give to every man according to the Fruit of his ways. Q. But the godly that endeavour to do good works, expose themselves to many dangers, disgraces, and sorrows in this world? A. If they seem to lye open to tribulations, reproaches and griefs amongst men, they have God to be their buckler and defence, their rock and salvation, their glory, {αβγδ} Psal. 3.3.& 28.2. Tsinnach is a Shield or Buckler, broad in the higher part to cover t● heart, and in the lower, sharp like● a Sword b●●●use the body is lesser, and that it might not hinder running. Psal. 5.1. Psal. 35.2. Psal. 91 4. Psal. 8 35. Deut. 33.29. ●sal. 7.10. ●sal 18.30. Prov. 30 5. ●sal. 33.20. ●sal 89 18. Psal. 119. 11● Gen 15.1. ●sal. 59.11. Psal. 89.18. Psa●. 84.9. v. 1●. P●al. 15.9, 10, 11. Psal. 28.7. Psal. 46.11. Psal. 37 39. Psal. 62.2, 6, 7. Psal. 59.9. Psal. 144.1, 2. Psal. 71.3, 7.& 91.1, 2 Psal. 61.2, 3.4. Psal 46.7. 1 ●sal. 9.9.& 32.6, 7. Deut. 32.4. Psal. 118.14, 15. Psal. 62.7. Psal. 3.3. Psal. 27.1, 2. Psal. ●21. 4, 5. and the lifter up of their head. God is a good mans Shield of protection, his picked Buckler of defence that cannot be pierced, his Shield that. compasseth him about, and covereth him all over, and that for ever. Thou Lord wilt bless the righteous: with favour wilt thou compass him as with a Shield. His truth shall be thy Shield and Buckler. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the Shield of thy help! My Buckler is upon God, who saveth the upright in heart. He is a Buckler to all them that trust in him. Our soul waiteth upon the Lord; he is our help and our Shield. The Lord is our Shield, and the holy One of Israel is our King. Thou art my hiding place and my Shield: I hope in thy Word. Fear not Abraham, I am thy Shield, and thy exceeding great reward. Scatter them by thy power, and bring them down, O Lord, our Shield. The Lord is our defence, or Shield, and the holy One of Israel is our King, in whose favour our horn shall be exalted. Behold, O God our Shield, and look upon the face of thine anointed. For the Lord is a sun and Shield; the Lord will give grace and glory. Ye that fear the Lord, trust in the Lord: he is their help and their Shield. All which places confirm, that God is the Protector of them that put confidence in him, and fly unto him for help. And to the same purpose he is said to be their Defence, their Salvation, their sure Refuge, and high Tower that cannot be approached unto. The God of Jacob is our Refuge. He onely is my Rock and Salvation: he is my Defence or high Place, I shall not greatly be moved. Because of his strength will I wait upon thee: for God is my Defence Blessed be the Lord my strength or Rock, which teacheth my hands to war, and my fingers to fight. My Goodness, and my Fortress, my high Tower and my Deliverer, my Shield, and he in whom I trust, who subdueth my people under me. The state of the godly is not naked and destitute as men imagine, but well fortified and surely fenced; for the Lord stands betwixt them and all dangers, till he be pierced( which is impossible) they cannot be hurt. As he is the Protection of a good man, so is he their glory, not onely the matter of their glorying, but the maintainer of their credit and reputation, their dignity and worth. In God is my salvation and my glory. For he will honour them that honour him. And is the lifter up of their heads; if they be in heaviness he will restore comfort unto them; if in disgrace, he will exalt them to honour. What should the godly fear, that have such a Protector and Defender, against whom no power of man can prevail? whose wisdom is unsearchable, power unressistable, and goodness unmeasurable. They walk in safety, and sleep securely, that have God for their Keeper. No evil can reach them that lye under the shadow of the Lords Wings. Q. Is it sufficient that a man do some good works outwardly? 1 Chro. 28.8. A. No: but we must seek and keep the Commandements of God with the whole man, and all powers of soul and body continually. For God is the Former, Preserver, Glorifier of soul and body, and is to be honoured in soul and body, according to their several faculties, from whence the Operations do arise. CHAP. II. Of the first Operation of Man, viz. Knowledge or Understanding. What Knowledge is. The end of spiritual Knowledge. The sins contrary thereunto, that are to be avoided, and the means by which True Knowledge is to be obtained. Question, WHat is the first Operation of man? A. Knowledge or Understanding, wherewith the mind is delighted and perfected. Psal. 100.3. Prov. 2.9. Prov. 7.3, 4. job 22.21, 22. Rom. 2.17, 18. Eph. 5.17. Rom. 2.17, 18. Psa●. 139 14. P●al. 111 2. Quālibet actio m●xime perficitur circa suum p●rfectissimum objectum. Psal 78, 7. Col 2.1, 2. Col. 1.9, 10, 11. Rom. 15.14. 2 Pet 3.18. Deu. 29.29. 1 King. 3.9. Prov. 27.23. And thus man is to exercise himself in the knowledge of Divine Truths, made known for our direction and comfort. First, The knowledge of God in Christ, his will, and works, is with all care and diligence to be sought after. Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, and lay up his words in thy heart. The works of the Lord are great, sought out of all them that have pleasure therein. This knowledge is the perfection of the mind, the ground of confidence, the beginner of sound comfort and refreshing. This Paul prayeth for in behalf of his Colossians, That they may be filled with the knowledge of God, the spirits of their minds being opened to look toward him. Even as our image in the glass doth look toward us, from whom it is reflected: so God his Image in us doth make the eyes of our mind view him, the Author of it in us. But men must not curiously pry into needless matters that pertain not to them, nor search into that which is not revealed. Secret things belong unto God, but things revealed to us and to our Children. Secondly, The knowledge of things belonging to our state and vocation is not to be neglected: for hereby we are fitted the better to glorify God in our standing. Be thou diligent to know the state of thy Flock. Q. What is the end of Knowledge? A. The end of spiritual knowledge is, First, Communion and fellowship with God in Jesus Christ. 1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his son Jesus Christ. Ignorance doth estrange us from God, and knowledge doth acquaint us with him. As the eye becometh one with that which it seeth, and is after a sort in that light it beholdeth: so are we by the Vision of God, which is begun in us, one with him, and in him. Secondly, practise and obedience, is another end of knowledge. Knowledge is the Usher and Guide of practise; and practise the perfection of Knowledge. Keckerin phies. lib. 4. cap. 4. define intell. 6. If ye know these things, happy are ye if ye do them, Joh. 13.17. Hereby we know that we know him, if we keep his Commandements, 1 Joh 2.3. For Gods scope in giving his Law, was not to make trial of mens wits, who could sharpliest conceive; nor of their memories, who could most faithfully retain; job 28.28. nor of their eloquence, who could most neatly discourse; but of their hearts, who would most obediently submit unto them. The Herbs, Plants, jer. 22.16. stars were made for use, not merely for sight, onely to show a glorious outside Man was not created to know onely, but to work according to Knowledge. Some Sciences, in comparison of others more operative, are termed speculative, but there is not one of these, whose speculation tends and ends not in some operation, by which man is profited, and God is honoured. This is most true of Divinity, the Science of Sciences, whereby we are made wise unto salvation, thoroughly furnished unto every good work. The Law was given that we might obey it: the Precepts are best learned, when most circumspectly practised. practise promotes the glory of God. jer. ●3. 15. Deut. 4.1. For admirable gifts of Science, Learning, and Memory, men may admire thee: but they give God thanks only for the good they receive from thee. The sun itself if it did not shine and give warmth unto the creatures, were the glorious hue of it ten times more then it is, none would half so much bless God for it. The men for whom our heavenly Father is glorified, Mat. 5.16. are such, whose works shine before men, who warmeth the loins of the poor. Who commends a School-master, whose Scholars can say and understand their Rules, but speak not, writ not any good stiles by them? Who praiseth a captain, whose Souldiers can skill of Military terms and orders, unless their acts and exploits of war be suitable? For such men as join practise with knowledge, God is blessed of them, and such men shall be blessed of God in their deeds. As the more knowing, without doing, shall procure the more stripes, because God for them is the more blasphemed: So the more doing, with knowing, shall have double honour, because God was doubly honoured in them. Some luscious delight there is in studying good Books, ruminating on good notions, not unlike that which is in tasting and swallowing sweet meats: but all the benefit is in the strength and nourishment it breedeth after concoction, when thoughts breed works, and studies turn into manners. All discourses of faith and hope, are but dry things, in comparison of the acts and practise of them, which are sweet and delicate above the Honey and the honeycomb. What profits it to know the measure, price, goodness of Land, when thou hast nothing in Possession or Title belonging unto thee? lifeless knowledge is a very dull commodity, that may be carried with wearisomeness, cannot be vented with profit. Of all men they are fools, that bend their studies to Divinity, not intending to be doers, as well as Students and Preachers; not much wiser, such as will be Professors of Religion, Mat. 7.26, 27. and not practitioners. He that heareth the Word and doth it not[ is compared by Christ] to a foolish man, that built his house upon the Sand, which is easily overturned with every blast of wind. As the praise, so the pleasure of virtue consisteth in action. What profiteth wit or other natural parts, if not used aright? What comfort can the Traveller take in his knowledge of the way, if himself go in the clean contrary path? The practise and use of all operative Arts is all in all; in Divinity the chief of all. Search the Scriptures, and see, if any Covenants or Grants be made to knowing, and not all to the practisers of Gods Commandements. Rom. 2.7. To him that doth ill, shall be tribulation and anguish to every soul of Jew and gentle: to him that doth well shall be honour and peace, upon all the Israel of God. The comfort of practise is great to the doer himself, the profit much to others. A speechless life hath more life in it to win others, then a lifeless speech. Good works are invincible Arguments, the only Miracles of these Times, to confirm Doctrine, and make entrance for it into the heart. An Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech. The disordered life of the Physician, doth much discredit his Prescriptions of diet; few will care to observe the Rules which he breaks without regard. The most forcible persuasion is, As ye see me do, so do ye. The Martyr that answered Bonner, My Lord, I cannot dispute, but I can die for the truth, moved the spectators as much, as many learned discourses. By godliness of life Peter would have Christians win their Neighbours; and Wives their Husbands, and Servants their Masters. Arguments are dark if good life put not lustre and light into them. persuasions are weak, if holiness make not entrance for them. Words are but wind, and vanish into the wind, leaving no print or impression, more then a Ship in the Sea, in comparison of actions which men mark and take notice of. Most men are like Sheep, easier following example, then driven or lead by Precepts and Rules. 1 Pet. 2.12.& 3.1. In matters of this life we harken to them that can speak by experience, and have made good proof with happy success, of that which they counsel or advice. The innocency of the Saints with their patient sufferings of most cruel torments for the truth, forced many to like of and embrace that heavenly Religion. Good life and holy conversation addeth weight to admonitions, forceth liking of the truth, convinceth the conscience of the obstinate that will not conform himself to the good example that is set before him. It is unbeseeming for a coward to commend fortitude, or the luxurious to praise chastity. The legs of the lame are not equal: so is a Parable in the mouth of fools. Prov. 28.7. Esa. 29.13. The place of the lame is deformed, so is gracious speech in a foul mouth[ or from a profane heart. Prov. 28.9. ] Excellent Communication in the mouth of an ungodly man, is hurtful both to himself and others. As a thorn standing up in the hand of a drunkard; so is a Parable in the mouths of fools. Let us therefore affect goodness above cunning: for that is a good sign, and a good help and step to be such an one, especially when this desire breeds Prayer for power to do, knowing that without Christ, we can do just nothing. And as helps of practise, First, aclowledge thine own disability, or rather deadness to every good work, and commend thyself to the work of his grace, for the will and the dead, entreating him not only to regenerate thee, and give thee new principles of motion, but to renew his inspiration upon every new act of thine, that by Christ, or rather Christ in and by thee, may do all things. Pray, as if thou hadst no will; Vow, as if there were no grace; that is, seriously both. Secondly, In the u e of all means of practise, pray and desire thou mayst light upon profitable and pertinent matter, Books and Sermons. No means ordinarily will do thee good, unless thou go with a mind to be bettered by them. Thirdly, In the use of these, attend to thyself as well as to the matter: have one eye and ear fixed on what is said, another on thyself. Lay thyself to the Rule, and say, What is this to me? how do I and that agree? Look thy face in the glass, and take notice what thou art, what thou oughtest to be. ask thy heart, how do I practise this? How doth this reprove me? What comfort may I take by such promises? How am I to make use of these things in my daily business and occasions of life? When thou art well persuaded to do any thing, resolve thoroughly to do it; and when resolved, dispatch and execute it speedily. Fourthly, After the Sermon is ended or the Chapter red, meditate upon it till it be made thine own. After reading or hearing, do as men do after dinner; sit a while, concoct it, digest it, and after draw it out into practise. A Doctrine is never well heard, till it be stamped upon the heart, and expressed in life; So do such as learn music or Writing, they play over their Lesson, writ after their Copy. Fifthly, In all thy talk, discourses and counsels to others, look first to thyself, and labour to possess what thou exhortest, teachest, commendest to the Saints. That wise man is fool, that is not wise for himself. Each man is desirous to reap the fruit of his own wisdom or skill: To counsel another to the Good, that thou regardest not, is most egregious madness. Sixthly, Take daily accounts of thyself, as Masters of their Journey-men and Apprentices. ask of thy conscience, what good thou hast done? How thou thrivest in grace? What proceedings thou hast made? What thou hast gained by the exercises of Religion? Seventhly, Where thou shalt take thyself tardy in any matter, labour to be affencted with it in good earnest, and humble thyself before God for it hearty. Hearty confession is the way to reformation: for sin will be gone when it cannot rest quietly in the bosom: a grim look will not dash it out of countenance, so it may find entertainment; but when it is daily drawn forth and accused before the Throne of grace, it will not dare to show the face. Q. What are the sins contrary to this, that must be shunned? A. 1. Ignorance of God, his will and ways. How can he serve God with the whole man, Gal. 4.1. Eph. 4.18. 1 Pet. 1.14. whose eyes are not opened to see what God requireth of him? who is not acquainted with his excellency, nor desirous to be informed of his mind and pleasure? This is a sin to be lamented and amended. If our eyes were sore, blood-shot,( our eyes wherewith we see but one another, creatures like ourselves) we would seek out for them, and wash with strong smarting waters, but we would restore them: and shall we not seek to God in Christ, to restore the sight of our spirit, wherewith we may see him, and the things of our peace within the vail, even in the Heavens. 2. dullness; when through sloth, passion and idleness we have made ourselves unable to conceive of the truth, which is taught and might be comprehended, if we would stir up ourselves, and keep the heart in order. Perceive ye not yet, neither understand? Have ye your hearts yet hardened, Mar. 8.17, 18. Having eyes; see ye not? and having ears, hear ye not? O fools and slow of heart to believe all things that the Prophets have spoken, Luk. 24.25. 3. Negligence, when we let pass what is taught without observation, and regard not what God doth for us in all estates. We are like Infants in a manner new born: they are kept by the loving Parent from fire and water; they are fed, laid to sleep, made ready, unready, shifted in their shapes, but they know not who doth all this for them: So doth our heavenly Father by us in Christ, but( he knoweth) little understanding have we of him. The Lord readeth us many a Lecture in the ministry of the Word, and Government of the world: but like Trivant-like Scholars, we have our mindes occupied about other matters, all the while, or as soon as it is done we cast away our Books, and never regard it after. 4. Curiosity, which is a preposterous desire to prie into things not revealed, or to know things needless or not pertaining to us. Secret things belong to God, but things revealed, to us and to our Children, Act. 1.6. 1 Tim. 1.4. Deut. 29.29. When Peter would fain know what should become of John, our Saviour reprehends him thus: If I will that he tarry till I come, what is that to thee? follow thou me, Joh. 21.22. 5. Presumption: when men being rashly puffed up of their vain mind, 1 Tim. 1.7. Joh. 7.27. 1 Tim. 6.4. Rev. 3.17. do fond imagine that they know all things, when they know nothing, as they ought to do. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 6. Erroneous and perverse conceits of God, Prov. 1.22. Vis. Merc. in bunc. loc. Clever in Prov. 1.22. his will and ways, are opposed to knowledge. How long ye simplo ones, will ye love simplicity? And ye scorners delight in scorning, and fools hate knowledge. 7. vain knowledge that swims in the brain, and vanisheth in discourse: but is not planted in the heart, appeareth not in practise. My people is foolish, they have not known me, they are foolish Children, and they have none understanding, Jer 4.22. They are wise to do evil, but to do well they have no knowledge, judge. 2.10. 8. Unwillingness to be acquainted with the knowledge of divers things contained in the Word; as of Temperance, Justice, and the last judgement. Q. By what means is true Knowledge to be obtained? A. First, The impediments which hinder the knowledge of the truth, must be removed: and these are; 1. Inordinate passions, as envy, anger, hatred, &c. for, these corrupt and trouble the eye of reason and faith, that it cannot rightly discern the object presented. 2. False prejudice, for this is as a coloured spectacle, through which whatsoever we behold, appeareth to be of the same colour, 2 Tim. 6.4. be it green, read, or the like. 3. Ambition, which makes men think it some tract to their credit or reputation, if they give place to the truth, and confess their error. Jam. 1: 19. 4. Love of contention and contradicting others, which causeth men to seek victory more then truth. 5. Fear of losing those good things which we possess, and bringing upon ourselves those evils and dangers which by the viciousness of men, are wont to follow the profession of the Truth. 6. Pertinacy in defending the opinions which heretofore we have taken up, or received from others. Secondly, The means whereby the truth is obtained, must be used with diligence and constancy. And they are, 1. Diligent and attentive reading and hearing of the holy Scriptures, and other good, sound, approved authors. 2. Earnest imploring of the aid, assistance and help of God. Psal. 119.18. Vers. 169. We must take notice of our spiritual blindness, and come unto him who selleth the eye-pleasing, who hath the Spirit of illumination, who openeth the eyes of the blind; and cry unto him for mercy. 3. Ardent desire and study to learn the truth of others, and to search it out by industry and pains. The instruction of the Teacher, without pains and diligence in the Learner, is not effectual for the gaining of sound knowledge. The preaching of the Word cannot make men skilful in spiritual things, unless their be added desire to learn those things, which be propounded in the Word of God. These two are partial causes of knowledge, which must both concur to the producing of that effect. CHAP. III. Of the Second Operation of Man, viz. Memory. Wherein it consists. Upon what things the Memories of the godly are to be exercised. What it is to remember things after an holy manner, with the Benefits of such a Remembrance. The course to be taken for the obtaining an holy Memory. And what the sins, that are opposite thereunto, which m●st be shunned. Question, WHat is a Second Operation of man? A. Memory or remembrance, whereby we keep things known, Nihil prodesse potest homini innatam esse re● percipiendae potestatem, nifi haberet etiam ejusdem retinendae facultatem. Vis memorativa pendeta virtute formatrice imaginum in mente. Bonus& accuratus intellector facit felicem memoratorem. Verbaque praevisam rem non invita sequentur. or call to mind what we had forgotten. As in all things the force of conserving doth depend upon the force of getting and laying up: so also in man the force of keeping doth wholly depend of the force of forming and judging that Image, which ought to be conserved: and therefore the memory is never happy, where there hath not gone before a good understanding. If things be not laid up well in the Chest, they can never be kept well in the Chest. He can never have an happy memory, who hath not a good understanding. It is a good part of memory, to understand the matter thoroughly, distinctly, explicitly; then order causeth that what hath once overslipped, to be easily recalled. Memory standeth specially in three things; Understanding, Order, Care. In order of nature memory of words, doth depend upon memory of the things: and they do happily remember words, and the propriety which is in several words, who have obtained the understanding of the things, and by the things do commit the words to memory. The memory of things is conserved and strengthened by the same means, or places by which the knowledge of things is obtained: for memory doth answer unto and depend upon the understanding. He that excelleth with a wit explicative and probative, he doth happily call to remembrance things forgotten, and that speedily and upon every light occasion. And this is done by the essential virtue of order, which by it own nature doth further remembrance, as light of itself is visible, and needs not to be enlightened of any other thing. The causes of remembrance of things forgotten; are, First, Diligent disquisition made by the causes, effects, adjuncts, and reasonings from one thing to another. Secondly, Restauration or recovery of the conceit of the thing formerly understood, which before was lost, or at least obscured. The furtherance of it is consideration of the circumstances, specially of the time past, wherein we know or apprehended such a thing as we desire to call to remembrance. Q How are the Memories of the godly to be exercised? Deut. 11.18.& 6.6. Luk. 2.19, 51. De t. 24. 1●. Heb. 2.1. Deut. 32.7. Psal. 36 1. P●ov. 3.1. 1 Thes. 3.6. 1 Cor. 11.2. A. In the holy and safe keeping and recalling of what we know concerning God, his Law, Works and Ordinances; our own sins, frailties, wants and infirmities; the distress, misery, and prosperity of Gods Church, and such like, that it be in readiness for use as occasion and opportunity requireth. It shall be unto you for a fringe, that ye may look upon it, and remember all the Commandements of the Lord, and do them, Numb. 15.3940. Let thy heart retain my words: keep my Commandoments and live. Get wisdom, get understanding, for get it not, Prov. 4 4, 5. Wise men lay up knowledge, Prov. 10.14.& 2.1.& 7.1. I will not forget thy Word, Psal. 119.16. We will remember thy love more then Wine, Cant. 1.4. I will remember the loving kindness of the Lord, Esa. 63.7. I will remember the Works of the Lord: surely I will remember the Wonders of old, Psal. 77.11. Remember this day, in which ye came out of egypt, out of the house of bondage, Exo. 13.3. Remember and forget not, how thou provokedst the Lord thy God to wrath in the Wilderness, Deut. 9 7. Thou shalt remember that thou wast a bondman in egypt, Deut. 16.12. Remember what the Lord thy God did unto miriae by the way, Deut. 24.9. By the Rivers of Babylon, there we sate down, ye we wept: when we remembered Sion, Psal. 137.1, 5, 6. Remember the words of the Lord Jesus, how he said, It is a more blessed thing to give then to receive, Act. 20.35. Remember them that are in bonds, as bound with them, Heb. 13.3. By these and such like passages of holy writ, we learn, what things are specially to be carried in mind of them that intend to live godly. Q. What is it to remember these things after an holy manner? A. 1. To mind them in season when fit occasion and opportunity is offered. 2. So to remember them, as to be affencted with them according to the nature of the thing itself, and condition of the time. To remember the Law as to obey it; to remember God, is to trust in him, to walk before him in truth and uprightness; to remember his Judgments, is to fear and stand in awe of his Highness; To remember Sion in heaviness, is to sorrow with her, and to commend her state unto God. Q. What is the Profit or Benefit of this Remembrance? A. 1. It withdraweth the heart from carnal confidence, be the present aid or strength never so great, and raiseth it in confidence against fears, be the danger in likelihood never so apparent. Some trust in Chariots, and some in Horses: but we will remember the Name of the Lord, Psal. 20.7. If thou shalt say in thy heart, These Nations are more then I, how can I dispossess them? Thou shalt not be afraid of them, but shalt remember, what the Lord thy God did unto Pharaoh, and unto all egypt, Deut. 7.17, 18. 2. The safe keeping of what we know, is the best means to increase and grow rich in spiritual understanding. Christ is the onely Alchimist. Men of small gettings grow to great substance by continual saving, holding together what they have gotten, and adding somewhat to it daily. Should one have never so great takings, if one should filch out his gain as it came in he should never increase in substance. If men spend as they get, let the Sea of wealth flow in upon them, yet they shall never have but from hand to mouth: So it is with Christians that hear much, lay up nothing, they cannot thrive in grace or knowledge: but who so keepeth what he hath received, and addeth somewhat to his former store, he shall increase abundantly. 3. The remembrance of God and his works doth sweetly sustain and refresh the soul in bitter agonies and inward distresses. I remembered God, and was humbled: I have considered the daies of old, the years of ancient times. Psal. 77.3, 5, 6. Ver. 10.11. Psal. 143.4, 5. Psal. 119.52. I call to remembrance my Song in the night. I will remember the years of the right hand of the most High. My heart within me is desolate; I remember the daies of old. 4. Serious remembrance of God, his Word, and Works; of our sins, and the temptations of his Church, is of special use to keep the heart in an heavenly tenderness, and holy disposition to free and willing obedience, and fitteth the heart to mourn, pray, praise unfeignedly. Psal. 119. It causeth departure from iniquity, keepeth in awe of the Commandements of the most High,[ and driveth unto God at all times to seek refuge, and rest under the shadow of his wings.] 5. The mercy of the Lord is from everlasting to everlasting, to such as keep his Covenant, and to those that remember his Commandements to do them, Psal. 103.17, 18. Q. What course should be taken to obtain an holy Memory? A. 1. Boisterous passions and ungodly lusts must be subdued and brought into subjection: as anger, fear, immoderate shane, &c. Envy, covetousness, pleasure, &c. for the truth cannot make impression in a distempered heart, no more then the face can cause reflection in troubled waters. Besides, as with a sponge men blot out what they have written in Tables, so doth passion what is engraven in the understanding. 2. Things that we would keep sure, must distinctly, soundly, explicitly be understood. Mens distincta melius apprehendit, quam confusa. Prompta recordatio, a perfectam rerum memorandarum intellectione, magná exparte provenit. Methodus catena memoriae. Good Lessons do easily fall from us, because we leave off to study them before we well conceive the truth: whereas if we would dwell longer in the search of what we slightly apprehended, we should the better keep what we have found, and recall it as occasion requireth. 3. He that would faithfully retain what he hath learned, must be instructed in the principles of Religion, that he may be able to refer what he heareth, observeth, and hath seen, to some head. Order is to Memory, as light to the eye. The Merchant that knows not where to find any thing, so long as his wears lye confused in an heap, can readily show every thing when they be sorted into their places. Ye are dull of hearing, because ye have need to be taught what are the first principles of Religion, Heb. 5.11, 12. The man that is well catechized, is best able to lay up and keep safe what he hath received. It is not to be thought that by this means we can obtain the remembrance of every word in each sentence, but the general sense and substance of matter we shall keep in mind. 4. Sinister cogitations and by-thoughts must be forgotten, when we would commit any thing to memory: for forgetfulness is such a beginning of memory, as privation is of Generation. The mind distracted with vain cogitations, cannot seriously fasten the stamp or impression of things received upon the retentive faculty. Thou must succinctly gather thyself together, and gird up the loins of the mind. The face is not seen in running waters: nor can things understood be written in memory, if the powers of imagination be not united close and fixed upon it. led is capable of engraven Charectars, because it is firm and solid▪ Quick-silver, because fluid, will not admit them: In like manner an inconstant wandering mind, which is carried into new, strange, divers cogitations, can reap small fruit by what he readeth or heareth. 5. In reading or hearing thou must diligently observe the matter entreated of, the ground of the Discourse, the Arguments whereby it is confirmed, the method in which it is handled, and the Similitudes wherewith it is illustrated. If the method be exact and perfect, it doth most avail to the remembrance of the whole: for what went before, will give light to that which followeth; and one thing draw on another. And as for Similitudes, as they convince, affect, and give light, so do they much further Memory by their perspicuity, familiarity, and powerful operation. 6. The chief heads of what we red or hear, must briefly, yet heedfully be run over, before one thing have driven out another. But in recalling the principal points already delivered, we must take care, that what is spoken for the present, do not over-slip us. And if we cannot readily call to mind some Head propounded, whiles we are busied in hearing, we must not stand long to discourse about it, but pass forward to some other things, and return again to inquire after it as opportunity is offered. 7. Delight and care is a great stay to memory. Old men remember what they regard. The shortest wit can call to mind where he laid his Gold. I will delight myself in thy Statutes: I will not forget thy words, Psal. 119.16. 8. Work the heart to a lively sense of what we hear, red or apprehended. Whatsoever doth affect with more then ordinary joy or sorrow, that is not easily blotted out. Why do men remember their wrongs received, sicknesses felt, travels undertaken, and apparent dangers escaped? because they are sensible of them. The Doctrine that doth affect kindly, will stick fast by us. 9. Take special notice of that which thou hast not learned or heard before, think upon it often and seriously: for things before learned and digested, will more easily return into memory upon the hearing or redemption. 10. Experience is a great prop to Memory. We can with much ease call to mind what pain we endured in sickness, what means we used for recovery: Once repetition is sufficient to present all this afresh unto the understanding. Get experience of the Word, and find the truth of it in thyself, so will it easily be born in remembrance. What is there almost in the whole Book of God, whereof a Christian renewed by grace, may not have experience in himself, if he will take pains to become acquainted with his own soul, and to get possession of the Word? What the Scripture saith of the miserable and sinful estate of man by nature, he findeth and feeleth in himself: and if we discern not the work of Grace, enjoy not the comfort of the Promise, temporal and spiritual, all is not as it ought to be. 11. Meditation is the chief help of Memory: for it doth concoct and digest what is heard, that it may be laid up with more safety. The manner of Meditation is( 1.) To learn by parts what we would commit to memory; that is, we must call to mind and busy our thoughts upon one part after another, till the whole be run over; and then repeat the whole in the same order and method in which it was delivered or set down.( 2.) If the mind be fluid and wandering, it is not amiss to use the help of a mildred, moderate voice, and to learn by heart with a still noise or murmuring, that the memory may be holpen with the double motion of repeating and hearing, and the heart kept from straying and roving up and down. But if the mind be firm and stayed, it is a more expedient way and stronger to imprint notions, to repeat them with silence, in thought without the use of the voice.( 3.) If any point or memorable part have over-slipped us, we must by diligent search and enquiry labour to find it our, calling to mind what went before, what followed after, to what place or Head of Divinity we referred it in hearing, considering what might be spoken in that matter more then we remember to be delivered, what we have red or observed in others. If by this means thou canst not recover it, ask of thy companion or familiar friend with whom thou art linked in society; for by his assistance that may be regained, which of thyself thou canst not find.( 4.) What thou hast learned or observed in the day, that repeat at night before thou betake thyself to rest, that what is lightly imprinted in the mind by day thoughts, may be firmly sealed by night cogitations. And it is wonderful to be spoken, and not easy to be unfolded, what firmeness, the silent resting of the mind upon a matter all night without distraction, doth bring to Memory.( 5.) As soon as sleep is shaken off, and thou hast made thyself ready, before thou settest upon other studies or business, recall to mind in the morning, what thou hast meditated over-night. For it profiteth little to meditate before sleep, unless thou ruminate upon it after sleep.( 6.) The fittest time to begin this Meditaion, is immediately after thou hast heard or red what thou desirest to be laid up, before the mind be called from it by other occasions, or Satan have stolen the Word out of the heart. Good Husbands cover their Seed with the Harrow as soon as they cast it into the ground, least the fowles of Heaven should devour and pick it up.( 7.) Because a vehement and bent inclination of mind is required in Meditation, which doth much weaken the spirits, we must take heed that we spend not too much time in Meditation, least the edge of the mind be dulled therewith. And because we assign but little time to Meditation, we must take heed that we lose no moment of that time: but when it is necessary to meditate, do that willingly, and without tediousness, which is necessary. 12. The mind is to be exercised daily in the learning and recalling some thing that is good and profitable, that by the use and exercise of remembering, Memory might be perfected. For as the strength of body is increased by continual labour and exercise, but diminished by sloth and intermission of labour: so the vigour of mind is revived by exercise and daily study, by intermission and sloth it is withered and drieth up. And as frequent disputation makes a skilful Logician, and frequent declaiming a skilful orator: so the frequent practise of committing things to memory, doth make a more prompt memory. For there is nothing that doth more rejoice in labour and work, nothing that is more easily corrupted, and gathereth rust with rest and idleness, then Memory. Use makes the Work-man. 13. red and hear the Word of God with application, and labour to make that thine own; for if we join confession, prayer, supplication, intercession and thanksgiving, as occasion is given from those things we hear or red, we shall not onely remember them better, but we shall edify our conscience. And if the stamp of the truth be fixed upon our hearts, and appear in our conversation, it will not be hard to recall it, because looking upon ourselves we shall find it engraven in our breasts, and shining in our practise. 14. Divine aid is to be craved by earnest and continual prayers, that by his grace he would sanctify our hearts. For the influences of Divine grace poured of God into our hearts, do much recreate and refresh them. Q What sins are opposite to this remembrance which must be shunned? A. First, Forgetfulness of God, his Word, his works, our sins, Prov. 3.1. Psal. 116.16. Psal. 44.19, 20, 21, 22. and the distresses of his Servants: which ariseth from negligence, security, earthly-mindedness, delight in vanity, pride, and such like. Beware that thy heart be not lifted up, and thou forget the Lord thy God, who brought thee out of the Land of egypt, Deut. 8.14. According to their pasture, so were they filled: they were filled, and their heart is exalted: therefore have they forgotten me, Hos. 13.6. Bless the Lord, O my soul, and forget not all his Benefits! Psal. 103.2. I will not forget thy Precepts, for by them thou hast quickened me, Psal. 119.93. Vers. 61. Secondly, Slight remembrance, when we can think and speak of the Word and Works of God, but are not affencted with them as is meet. Vanishing knowledge is great ignorance, and dull empty remembrance, is gross forgetfulness. God is not remembered, when his Commandements are not obeied, when he is not loved, trusted in, feared, worshipped as he hath prescribed. Psal. 50.22. Deut 8.11. Beware that thou forget not the Lord thy God, in not keeping his Commandements. They made a calf in Horeb and worshipped the melted Image: Psal. 106.19, 21.& 44.19, 20. Psal. 9.17. Psal. 119 83. Deut. 32.18. They forgot God their Saviour: Who had done great things in egypt. The wicked shall be turned into hell, and all the Nations that forget God. I have not forgotten thy Satutes. Of the Rock that begot thee, thou art unmindful, and hast forgotten God that formed thee. My zeal hath consumed me: because mine enemies have forgotten thy Law, Psal. 119.139. Can a maid forget her Ornaments, or a Bride her Attire? yet my people have forgotten me, daies without number, Jer. 2.32. Thus sins are forgotten, when we be not humbled; kindnesses, when we be not thankful; former mercies, when by them we learn not more confidence in God. Have ye forgotten the wickedness of your Fathers, and the wickedness of the Kings of Judah,& c.? They are not humbled even unto this day, neither have they feared, nor walked in my Law, Jer. 44.9, 10. Remember these( O Jacob and Israel) for thou art my servant, I have formed thee: thou art my servant, O Israel, show not thyself forgetful of me, Esa. 44.21.& 57.11. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? Mar. 8.18. Thirdly, Unseasonable remembrance, when things are not called to mind till opportunity be past, or when the heart should be set upon other matters. Fourthly, Exercise of the memory in a sinful manner, treasuring up vanity and earthly things, neglecting the safe custody of what is worthy to be retained; recalling the thought of sins past with delight, and rejoicing in the miseries of the Church. Fifthly, Tumultuary reading or hearing, without Knowledge or Meditation. For, as it avails not to the health of the body to eat much, but to digest well what is eaten: so deliberate reading and meditation is more profitable to the mind, then greedy scambling over much, when little is thought upon. Sixthly, It is a fault to let that slip away, which for a time we kept and did affect, whether it was for comfort, direction or humiliation; for the treasure of the Word should be kept safe continually. I mean it not of the Words and Syllables which are as a Vessel to convey it: but of the pith and substance which endures for ever. CHAP. IV. Of the third Operation of Man, viz. Thought or Cogitation. What ti is. Thoughts are not free. The Reason why men think Thoughts to be free, with the danger and mischief of such Delusion. The seat or Subject of Thoughts. Of good Thoughts, what they are, and the Benefit thereof. Of evil Thoughts, what they are, and the danger thereof. Rules to be observed for the government of our Thoughts. How the Thoughts of the godly, and unregenerate differ. Of Fathers, Young men, and Babes in Christianity; How each of these have their mindes occupied. The best are not free from evil Cogitations; Reasons why God suffers his Children to be molested therewith. And the course to be taken for the preventing thereof. Question, WHat is the third Operation of man? A. Thought or Cogitation, The Word is general for every thing that the heart first imagineth, formeth, purposeth. 1 Chro. 28.9.& 29 8. Jer. 49.30. Act. 9.25, 26. Jer. 11.19. Psal. 30.4.& 41.7. Psal. 33 10, 11. Psal. 140.4. Psal. 73.16& 77.5.& 119 59.& 56.5. Job 35. ●2. Joh. 4.24. which is a motion whereby man doth weigh or consider with himself the thing understood, or that comes into understanding. Sunt cogitationes rerum imagines. Ideo assimulatio est imago in mente, formata ad similitudinem rei cogitatae. Moll. in Esa. 10.7.& 13.14. Q. Are thoughts free, or left to the liberty of man? A. Thoughts come not within the compass of human justice, being exempted from his knowledge: but they are open to the view of God, and liable to his censure. First, God is a Spirit, Prov. 23.26. The Civilian says, Cogitationis paenam in nostra foro nemo luat. 1 Cor. 6 20. Psal. 139.2. Jer. 17.10. 1 Cor. 2.10, 11, 12. Act. 1.24. 1 Chro 29.9. Eccl. 11 9.& 12.14. Rom. 2 16. Deut. 6.5. Luk 10.27. Mar. 12.30. Act. 8.22. and will be worshipped in spirit and in truth, even with the heart, and all the powers thereof. And good reason; for having created and redeemed both soul and body, he is to be glorified both in soul and body. Secondly, God who searcheth the heart, and trieth the reins, and understandeth our secret thoughts long before, he will not onely judge us according to our words and works, but according to our thoughts. Thirdly, The Law of God is spiritual, and reacheth to the very thoughts. Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy thought, and with all thy might. Fourthly, The Lord calling them to repentance that have gone astray, doth will them to reform their thoughts, and crave pardon of them. Put away the evil of your thoughts, Isa. 55.7. Circumcise yourselves to the Lord, and take away the foreskin of your hearts, Jer. 4.4. O Jerusalem, wash thine heart from wickedness, that thou mayst be saved: how long shall thy vain thoughts lodge within thee? Jer. 4 14. Cleanse your hands ye sinners, and purge your hearts ye wavering minded, Jam. 4 8. Fifthly, The Scripture dfferenceth the ungodly from the righteous, more by their thoughts, then by their words and actions. The thoughts of the righteous are right: but the counsels of the wicked are deceit, Prov. 12.5. Others cannot judge of us but by external works, sayings and doings: but we must pass sentence of ourselves according to our inward Cogitations. For they are the fruits, that best show the sap of the three, according to which we may give judgement. If the sap be evil,[ as all men are by nature,] the thoughts are answerable: if we be changed by the power of the Holy Ghost, the cogitations are suitable. Fruits follow the nature of the sap and soil, where bread and nourished: Children resemble their natural Parents. Sometimes this may fail in the natural generation, in the spiritual, never: the mind always begetteth conceits like unto itself. Words and actions are open to sight, subject to the punishment of Law; for which cause they are often cunningly forced, disguised, constrained, the heart purposing one thing, the tongue and hand going another way; as one may talk of honesty, liberality, love, whose heart is set on wickedness, covetousness, malice. Satan can change himself into an Angel of light? so can his Ministers: nothing being more common, then for him, that intends mischief, to pretend friendship. But thoughts are more free, being naturally discerned by him onely that seeth the heart, trieth the reins, and keepeth a Court for the conscience: Who then is afraid of evil imaginations? Onely that man that dreadeth the presence of God, trembleth at his Word, and hath his heart filled with awe of his Majesty. Thoughts are the immediate issues or productions of the mind, a perfect Image and resemblance of the soul, naturally expressing the quality and disposition of it, as streams do the nature of Fountains whence they flow: but words and actions are more remote, subject to mixture, and cannot give so clear and lively representation of the hidden man. Many millions of thoughts and forms of imaginations are framed continually within, and do spring out of the heart, without mask or fear, reservation or restraint, being exempted by reason of their secrecy from the priviest search that man can make: But words and actions are obvious to censure, and shadowed with false colours. The soul fashioneth thoughts according to her mould and temperature: but external fruits are coloured according to the Times, Companies with whom we converse, or purposes intended. Luk. 24.38. Jam. 2.4. Gen. 6.5. Luk. 1.51. Hos. 7.15. Prov. 15.26. Esa. 59.7. Psal. 10.2. M●●. 9.4. 〈◇〉. 35.4. Ezek. 38.10. Prov. 24.8. 1 Cor. 14.24, 25. Sixthly, The godly and ungodly, both are challenged for their evil thoughts or imaginations. Why do thoughts arise in your hearts? God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evil continually. The thoughts of the wicked are abomination to the Lord. Their thoughts are thoughts of iniquity; Jesus knowing the thoughts of the Scribes, said, Wherefore think ye evil in your hearts? If all prophesy, and there come in one that believeth not, or one unlearned; he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest. But if the Word convince of evil thoughts, or command good, they are not free. Seventhly, Man being created of God after his Image, in righteousness and true holiness, doth owe absolute and entire obedience unto his Majesty, in the whole man, and all the powers thereof. He is our supreme and absolute Sovereign: and we his Subjects, to do him all spiritual homage. Eighthly, In the state of grace we are renewed in the inner man, in the spirit of our mind, our hearts are purified by faith, and washed with the pure and clean water that issueth out of the Sanctuary. But if the disposition of the soul be changed, and new qualities produced, the thoughts of the heart must not be rotten and corrupt. Ninthly, Thoughts do knit the heart to God, or draw and turn it from him. Good thoughts do much further communion with his Majesty: evil thoughts hale the soul another way. Q. How are men drawn to think that thoughts are free? A. 1. The Laws of men take no hold of them, and most men esteem things according to ordinary proceedings in Courts of Justice. But Gods sovereignty is not like mans, nor his sight as mans, nor his Law as the Laws of men. He is of absolute sovereignty, he seeth the heart, and by his Law obligeth the thoughts and motions of the soul to good abearance. The men of this world expect heartty love from friends, willing subjection from inferiors, and esteem kindness according to the good will of the party from whom it proceedeth: no marvel then if the Lord require subjection in heart and thought. 2. It is not possible to avoid evil thoughts, and we are apt to think nothing amiss that cannot easily be foregone. But if we cannot avoid evil imaginations, the greater is our sin, bondage, and misery, which we must aclowledge before God with shane and confusion of face. Though we cannot avoid them, we must condemn them, and by all holy and good means strive to subdue and overcome them through the power of Jesus Christ. We are the Souldiers of Jesus Christ, and must fight against those fleshly lusts that rebel against the Spirit. Nor is this bootless, though we obtain not perfect victory: for if they be let alone they will quench the Spirit, and wholly overspread us; but if we mortify them by the power of grace, they shall not get head, but rather they shall whither by little and little, and be as spurs to drive us to God in prayer and well doing. 3. They come suddenly and unexpectedly sometimes against liking and approbation, and therefore men imagine no reason that account should be given for them. But the sudden rise of evil imaginations argueth the deep corruption of the heart, which is not yet purged as it ought. Again, they are condemned by the Law, because exorbitant and reasonless: and the wise in heart will not fail to be humbled for them, and to seek their removal that they prevail not to pester and molest the quiet disposition of soul. Is it a light matter that the heart should be taken up with unreasonable imaginations, when it should be set upon God, and stand prepared with every power to do him service? 4. Thoughts do no body any harm, if the blind conceit of most men may be taken for true sentence But when they are aberrations from the Law of God, tend to the dishonour of his glorious Name, rob him of his glory, are the greatest galls to an holy heart, that would fain entirely solace itself in God, how can we suppose they do no hurt? Besides, they do hurt many ways: for they are the grounds of all evil, the hindrances of much good, and in that respect more especially to be judged and reformed. 5. Gross ignorance of God and his Law, reigneth in the most men, for they conceive of both according to their carnal apprehensions, and judge nothing to be disallowed of the most holy Lord in his righteous Law, but what is across to their likings and approbations. In the night men discern not the danger of their way: nor can the ignorant take notice of the heinousness of their wicked imaginations. 6. The reformation of the thoughts, is a work of much labour and tediousness, in comparison of that we need to take about our words and actions, specially if we strive no further then to approve ourselves before men. And the better to free ourselves from this laborious toil of keeping imaginations in compass, we flatter our souls as if it were sufficient to look to the right ordering of the outward man; preferring a treacherous and base peace, to a safe and honourable war. 7. By nature we are sick of self-love, apt to think well of ourselves, not willing to across our desires in that which is pleasing unto them: But this we cannot do, if we look to our thoughts. For their aberration will soon discover to man the loathsome filthiness of his heart, his proneness to evil, and untowardness to good, that he must dote extremely, if knowing the truth of his natural estate, he can be in love with himself, or indulgent to his own desires. And this may be some reason, why of self-love we persuade ourselves that thought is free, that we might not come to the sight of our nakedness. Q. What is the danger of this Delusion? A. The mischiefs of it are many and great. First, It denieth the government of God in the heart and conscience, to whose authority every thought should yield subjection. Secondly, It keepeth men ignorant of their natural estate, that they cannot bewail their condition, nor earnestly seek unto Jesus Christ to be healed and refreshed. Thirdly, It produceth a presumptuous power to limit and prescribe the Ordinances; that they ought not to search the heart, captivated the thoughts, and bring them into obedience; but that they serve onely as matters of policy, with some to approve and maintain civill honesty and outward holiness, for the attaining of worldly ends. Fourthly, It nourisheth security, hardness of heart, and desperate impenitency: for how can that man labour the amendment of his heart and life, that thinketh no holiness necessary, but onely outward conformity to the Laws? How can he offer up his heart to God, that freely letteth it loose, to wander up and down in every sinful vanity? Fifthly, God in his just and righteous judgement,[ when he seeth men to be regardless of his present,] doth give them over to the temptations of Satan, and the sinful lusts of their own hearts, whereby they are carried to all excess of riot, to commit sin with greediness. Sixthly, Neglect of our thoughts, is the nurse of pride, presumption, and self-conceitedness. He can never know how poor and naked he is by nature, what daily need he hath of continual assistance from above, how far he is from perfection, that doth not set upon the mastery of his thoughts. Q. What is the seat or subject of Thoughts? 1 Chro. 28. ●. Mat. 9 4. Gen. 8.21. Mat 15.19. Esa. 10.7. A. The heart or soul: Thoughts proceed from it, and rebound again upon it, stirring and affecting the heart to the liking or disliking of what is conceived. Thoughts do not onely delight the heart from which they spring, but stir up further to like or disallow what is presented. Q How may Thoughts be divided? A. They are good or evil. Q What are good Thoughts? A. They are motions of the sanctified heart, stirred up in us by the Spirit of God, whereby we seasonably and holily weigh and consider with ourselves what we know and understand, that we might be affencted according as the nature of the thing requireth. The root of holy thoughts, is a sanctified heart: For men gather not Grapes of thorns, nor Figs of thistles, Psal. 14 2. The three must be good before the Fruit can be good. If the Vine be not generous, the Grape is not sweet. According to the work of grace in the soul, and the remainders of Gods Image, so are the thoughts of men. In the natural man there remaineth some relics of the defaced Image of God, and he may have some thoughts good in themselves, touching moral virtues, and the affairs of this life: In the temporary Believer there is some work of the Spirit, but superficial, and of an inferior nature; and according to this work, so are his thoughts touching the affairs of Heaven, slight, inconstant, subordinate. The true Christian is soundly wrought upon by the Spirit of Sanctification, and his thoughts are answerable to the disposition of his soul, solid, substantial, lively, constant, and pleasing to God. The Author of all good cogitations is the Spirit of God: For we of ourselves are not[ no not the regenerate] sufficient to think a good thought, but all our sufficiency is of God, 2 Cor. 3.5. The Spirit enlightens the understanding with the knowledge of the truth, heals and renews the heart, and so kindles in it thoughts and motions to serve God, shun sin, and walk in the undefiled way. Q. What is the Benefit of good Thoughts or Cogitations? Psal. 139.23. A. Exceeding great. First, They are notable Evidences of integrity and growth in grace. As our hearts are less pestered with worldly and carnal thoughts, as they are more replenished with heavenly Meditations, so have we gotten a greater hand over corruptions, so have we a more plentiful increase of the grace of God. As good Meditations and Thoughts do more abide with us, are more affencted and delighted in, and are more powerful to enable us to holy actions, so doth the grace of God increase in us. Secondly, They are gracious trials and warrants of Sincerity in all private duties and outward actions. For it is not so much what we do, as what we mind; what the lips utter, as what the heart indites; not what the eye or ear attends, Psal. 51.6. 1 King. 8.39. as what the thoughts and affections fasten on. The Lord loveth truth in the inward parts, and regards the outward service according to the inward intention. Thirdly, Good thoughts are sensible tokens of present grace, and strong inflamers of earnest desires after more grace. Cogitation kindles desire, and as our thoughts, so are our desires of heavenly things. Fourthly, Good thoughts are Messengers of happy reconciliation with God. 1 Thes. 5.23. For God sheweth himself to be at peace with us, when he sanctifieth our nature; and every heavenly motion of the heart to what is truly good, is an ambassador sent from Heaven to assure us of peace concluded, never to be disannulled. Fifthly, Incredible is the comfort of good thoughts. Psal. 139.17. In nothing do we more resemble the purity and simplicity of God, in nothing do we more communicate with him, then in our nimble and pure thoughts. By these, when absent in body, we are present with him; by these, when the body resteth in the night, the soul may solace itself with God. When we want opportunity to hear, red, or pray solemnly, by holy cogitations we may confer with God. Q. Is it lawful to think upon our sins or transgressions? A. In a seasonable and holy manner it is lawful to think upon our sins past, and present infirmities, that the heart may be stirred up to more tenderness, godly sorrow, and detestation of them. But wisdom and circumspection must be used, lest whilst we endeavour to work the soul to the hatred of evil, it be secretly ensnared and defiled with the delight thereof. Q. What is the issue of good Thoughts? A. They provoke to an actual and constant approbation and practise of what is pure, honest, praise-worthy, and of good report; they refresh the heart with sweet content, joy and comfort; they raise the soul to a constant and deliberate detestation of all sin and wickedness more and more. Q. What are evil Thoughts? A. They are motions of the soul arising from nature, suggested by Satan, or occasioned by external objects, whereby the soul is turned from God in some sort, and stirred to the dislike of good, or the liking of evil. The root of evil cogitations is the corrupt heart, which is sufficient to poison the whole man with all kind of wickedness, being naturally as a boiling Sea, or Sepulchre of corruption, steeming and vaporating up continually a world of all wicked and ill-disposed imaginations. Satan spareth not to inject evil motions into the heart, as oil into the flamme, to make it more vehement and dangerous. And to hurt and annoy, he taketh advantage of our corruption, which is as apt to entertain his suggestions to evil, as tinder is to take fire. But the temptations of Satan could not hurt, were not the heart corrupted, or at least, did it not yield and give place to his allurements. Satan is subtle, and knoweth in what ground to sow his seed; he is busy to molest, and vigilant to take all opportunities to do harm: but corruption of heart giveth him the advantage, setteth open the door for him to enter, giveth ear to his persuasions, delighteth in his suggestions; and man himself is the sole author of all his misery. external objects, Exo. 5.1, 2. Rom. 7.12. Dan. 4.27. Gen. 37.8. 2 Sam. 16.10. see Mart. come. plac. Part. 1. cap. 17. sect. 14. though good in themselves, by reason of our corruption, do occasion evil thoughts: but this evil is not from the object, but from the heart that is corrupted, or wilfully turneth aside after evil upon such occasion. Before the fall of man, evil was first suggested by Satan, and they corrupted themselves by lissening and consenting to that temptation, which they might have repelled, but would not: But since the transgression of our first Parents, the heart is poisoned of itself, apt to sand forth evil motions, which are increased and inflamed by the injections of Satan, and seconded by the world with all occasions that are therein, all serving as fuel to augment the fire, and as matter to nourish and maintain it, till all be set on fire. Q. What is the danger of evil Thoughts? Prov. 15.26.& 6.18. Mat. 15.18, 19. Mar. 7.21. Psal. 21.11.& 35.4, 20. A. The thoughts of the wicked are an abomination to the Lord. First, evil thoughts proceed from a corrupt heart, and argue the Fountain whence they issue to be unclean. Secondly, evil thoughts are the Seed and Parents of all wickedness; and what justice is it to punish the Children, and let the Mother go free? If common reason do award that the principal must be punished, at least equal with the Accessary, then must not evil thoughts escape the censure, seeing they are ring-leaders, and fire-brands to all sins: for no outward objects and occasions could hurt, but by the thoughts embracing and affecting them. Nay, if the greater sin, the greater punishment; then evil thoughts cannot pass free, in that they are often conceived, harboured, delighted in, nourished, cloaked, and so made the greatest sins. Thirdly, In cases of Treason, and some other, human Laws condemn thoughts and purposes of evil, though they break not forth into action, that others may be terrified from imagining and contriving the like against such eminent persons or so near unto us: which reasons do much more condemn the evil of thoughts, being commence against the great God, who infinitely excelleth all earthly sovereignty, and meeteth with evil thoughts to prevent the out-breach of evils. Fourthly, Husbandmen that would rid their grounds of noisome weeds, do not onely cut down the herb or stalk, but pluck up the root, as knowing their labour would else be vain and to no purpose. If we strive not the stifling of corrupt imaginations, it will profit but little to lop off the buds and blossoms of other sins. When the corrupt heart is a Nest or Cave wherein many unclean Birds are hatched, not onely the Birds are to be killed, but the Cage or Nest is to be cleansed, which cannot be done, if we suffer wicked thoughts to lodge quietly, and labour not their removal. What reformation or cleanness is that, to cleanse the outside of the Cup or Platter, and suffer the inside to remain corrupted with rust and filthiness? Fifthly, Amongst mortal men, what King or Prince, though never so Potent, who doth not exact of his subjects an account of pence and half-pence, and not onely of hundreds and thousands: why should we think that God will not reckon with us for our thoughts, as well as for our words and actions? When God made the whole man entire and perfect, not onely in words and actions, but in thoughts; by good right he may exact that innocency, which he bestowed. And when as men punish the evil that falleth under the sense of their eyes or ears; why should not God, who knoweth, seeth, and heareth what the heart speaketh, show himself a revenger of that hidden wickedness? Sixthly, It is no small offence to suffer the heart or any power thereof to be withdrawn from God, Mat. 15.19. to whom we owe ourselves and all that we have: But every wicked thought withdraws the heart from God, or some power of it. For the power, whereby conceits are framed in the mind, is from God, and should be employed constantly in obedience to his will, according to his Commandement. Seventhly, evil thoughts alloy the heat of the Spirit, defile the heart, interrupt and disturb the holy performance of good duties, and the acceptance of them with God. And as good thoughts minister occasion of sweet rejocing and incredible comfort: so on the contrary, evil thoughts do cause much grief and sorrow. To say nothing, that they fill the heart with much restless unquietness, and continual torture and vexation. The thoughts of the proud, choleric, Ambitious, covetous, how do they pierce the bones, eat up the marrow? Eighthly, evil thoughts concerning God or man, argue want of love to God and man. Why are we apt to follow vanity, then to commune with the Lord, but because these things bear too great sway in the heart? When the fear of men restraineth from evil speeches, or actions, why doth not the fear of God keep the heart from conceiving or plodding upon idle, vain, wicked things? but because the heart is desperately wicked, and destitute of the fear of God, at least in great measure. Ninthly, evil thoughts are arguments of Gods displeasure, specially if reigning and rebellious: for every high thought that exalteth itself against the knowledge of God, must be brought into subjection, before perfect peace can be possessed with God. Q. Are onely thoughts in themselves unlawful to be esteemed evil? A. No: but vain, idle and unseasonable imaginations. Excessive thoughts about the affairs of this life; unseasonable thoughts about things of a better life, are not onely without fruit, but unlawful; As for a man to be thinking upon some point of instruction that he hath heard or learned, in the time of prayer, &c. Q. What Rules are to be observed for the good government of our Thoughts? A. 1. It is good to begin the day with holy thoughts and meditations, not suffering ourselves to be interrupted by any unnecessary occasions. Give God thy first thoughts, that he may hold the chief part in thy heart: and this will sweetly relish the heart, and by estranging it from worldly impediments, fit it, Psal. 108.1.& 139.18. Psal. 57.8. and keep it in preparedness for all good occasions. 2. discern wisely between thy thoughts, and avoid all unnecessary imaginations; amongst those that be good lay hold on them that be most fit and necessary, fastening thy thoughts distinctly upon some one thing, and pursuing it until it be brought to some issue. It is the policy of Satan to seek our hindrance, by drawing our minds from one thing to another, without fruit or benefit; it must be our wisdom to watch against his subtlety, that we be not deceived. 3. restrain thy thoughts to such particular duties, as are incident to each season and occasion. And herein avoid vain speculation and curiosity; let it suffice to know things revealed, and keep thy thoughts in obedience to the will of God. 4. Spend thy special thoughts in the meditation of Gods nature, properties and works, his grace and love; Psal. 48.9. the death of Christ, the benefits of his passion; the day of death, thine estate in grace, how thou art to walk, what duties God requireth, how thou mayst preserve communion and maintain peace with him; add unto these, some thoughts of the miseries of the Times, the distresses of the Church, and the coming of Christ unto judgement. These are matters of special importance about which our thoughts should be busied in all earnestness. 5. If thy thoughts concern the world, put them back, keep them from the world,( save onely as much as needs must, for the moderate maintaining of thee and thine, 2 Tim 6.9. ) lest heavenly thoughts be drowned and hindered. The reason is, because our hearts being earthly, do presently conceive a sweetness in earthly things. Now spiritual wisdom requireth, that we diminish the love of the creature, that we may increase the love of the creator. But if they will run upon the world, then turn the course of them a little, to consider the vanity and misery of the evil world, the painted vizor of the pleasures of it, the uncertainty of life; the deceitfulness of riches, how they be not ours; what evils and encumbrances we have received from the world, what fools they have made us in treasuring on earth, whose home and expectation is in Heaven. 6. If thy thoughts concern thyself, or others thy Brethren, Labour to think better of others then thyself: Phil. 2.3. for thou seeft no such thing in them as in thyself. Yea, the more thou seemest to excel others in gifts, the more humble labour to be. For this purpose, conceive not onely what thou hast received, but what thou wantest, and what good things thou art without: and then with Paul say, Phil. 3.12. thou hast not yet attained to perfection. 7. If thy thoughts concern any sin, be sure it be to hate and renounce, to bewail and mourn for it, in thyself or others. For there is a slyneass and subtlety in sin, which while we think of, it easily gaineth some tickling and consent, which at least hindereth that through-hatred, that we ought to maintain against it. 8. rectify thoughts daily by reading the Word of God, and often private prayer. 9. It is good to take occasion in the night, to exercise our thoughts on God, and such occasions as then shall be seasonably offered, breaking our sleep not unwillingly to this end. Q. But wandering, idle, unseasonable, wicked thoughts will still be creeping into the mind, how are we to deal with them? A. We must withdraw ourselves as much as may be from worldly vanity, and not give the least way to wandering and foolish thoughts, but strive earnestly to suppress them with all speed. And to this end, 1. We must examine our thoughts whence they come, and whither they go, and what they do in us. By this means we shall banish a number of idle and wandering thoughts, which like roving vagrants, being worth nothing, come either to steal something, either time or grace: and so shall we make room for better. Sturdy loiterers will not haunt where strict government is exercised: nor idle thoughts dare frequently to show their head, where diligent inquisition is made after them. 2. We must humble and aflict ourselves for the vanity of our minds, and deceitfulness of our hearts, which minister occasions of such infinite imaginations. Let us consider with ourselves, what misery it is to be clogged with such a burden of idle cogitations; much more to stand guilty of taking pleasure and delight therein. How is the soul distempered, that can admit of vain discourses, when she might better be employed in cogitations about the joys of Heaven? It argueth want of wit, or love to sloth, when men stand piddling about straws and sticks, neglecting business of weight when season serveth. Oh, the folly and vanity that swayeth within me, that can give way to roving thoughts, idle, unprofitable, good for nothing, when with more benefit and comfort I might employ myself in the meditation of heavenly things! Thus are we to obey the checks of conscience convincing these thoughts, and to sharpen it that it may censure more, and we be more deeply humbled for them. 3. Strive we to cleanse the heart from vanity and sin, and to store and enrich it with grace more and more. The best method to cure the disease is to remove the cause. Sweeten the Fountain, and the waters will not remain bitter. Specially we must labour against pride, self-sufficiency and covetousness, which minister most common and dangerous matter of idle, sinful and wounding thoughts. 4. We must stir up ourselves to delight in God, and in his Word. For where our treasure is, Prov. 6.21, 22. there will our hearts be also. If knowledge be pleasant to the soul, it will led thee, when thou goest; and keep thee, when thou sleepest; and talk with thee, when thou wakest. Q How are the minds of good Christians usually occupied or taken up? M●t. 13.14. A. The honest and sound-hearted Christian hath sold all that he hath, to buy the pearl of Price, found in the Gospel; by the Spirit of grace he hath mortified, as all other sins, so the beloved sin of his unregeneracy, to which he yielded submission in the daies of ignorance: His heart is purged, his delights altered; the world he doth trample under feet, and renounce the sins that he followed with greediness. 2 Cor. 11.2. Cant. 2.16. He is betrothed unto Christ, as a pure Virgin espoused unto an Husband, and nothing can please so much as communion with him. The stream, heat and intention of all his thoughts do run after God: His good affections of love, Luk. 10.27. hope, joy, delight, reverence, &c. are improved for the best service of his Majesty, and the good of his people. This is the heavenly temper of his soul, and the Cogitations moulded therein, are such as these. 1. Having upon mature deliberation cast off the delight of all sins, he doth with all earnestness ponder and consider the vanity and misery of his former course, and bethink himself how he may weaken, suppress and keep under, as all other, so especially the sin of his love, of his inclination, which as he well perceives did most wound his conscience, waste his spiritual estate, defile his soul, and is most likeliy to do him a displeasure, as that which hangeth fast, sueth earnestly, and may easily circumvent. As in a besieged City, look where the greatest breach is made, there the Inhabitants do concur with greatest strength and resolution to make it up, or ressist the entrance of the enemy: so this wise soldier of Jesus Christ finding what sin hath made widest and most dangerous gaps in his conscience, doth omit no good means to fortify himself and make resistance against it, to crucify, kill, and keep it under for ever. For knowing that he must die, if sin live in him, he is willing to be the executioner of his best pleasing sins, that he might escape himself. In which resolution he is so firmly settled, that no persuasions, allurements, or fair promises of sin can alter his determination, or cause the delay of his intended purpose. 2. This good soul sets his thoughts upon the pearl and Treasure which he hath found and bought: upon this one thing necessary, they run with greatest content and comfort. If any man in deep distress, should find upon the way some precious ston, that is of value abundantly sufficient to supply his wants, hardly could he keep his eyes from gazing upon it, or restrain his thoughts from musing upon his good hap, and happy condition: His excess of joy conceived would both command and confine his sight and heart, to that so rare, hopeful, and welcome Object. Shall not we then conclude, that a man illightened to see his spiritual nakedness and misery, with the excellency of all heavenly graces that are to be found in Christ, and enabled by faith, to lay hold upon all the Promises of Mercy made in the Gospel? Shall we not conclude[ I say] that he will rejoice in this favour for ever, and spend the most, the dearest, the noblest of his thoughts upon this happiness? Mat. 13.44. The wise man considers the pearl before he buy it; after consideration he cannot be quiet till he have gotten possession; and possessing it, he is both cheered and refreshed with the worth and beauty of it: so that he is never well but when his cogitations are taken up about it. He meditates often upon the love of God, his long suffering, goodness, mercy, and free grace in sparing him so long, calling him so graciously, providing such means for his recovery, granting him liberty and encouragement to believe: and not seldom he is rapt up in admiration of his present happiness, having passed and escaped the Gates of Hell. And whiles he is in discourse about these things, he seemeth to himself to be in some dream, it being scarce credible( as he supposeth) that such blissful state hath befallen him. 3. Having tasted the sweetness of Gods favour, he cannot but desire it more and more, and in fuller measure to be refreshed with the comforts of it: Therefore he bends all his consultations to this point, viz. How he may come to more familiar and better acquaintance with God.( But of this in the next Operation of man.) 4. Nor can an honest heart be unmindful of the rich mercies and incomprehensible kindnesses vouchsafed to him a most wretched sinner. He freely acknowledgeth himself indebted for infinite blessings, and not being able to recompense the least, in all humility he devoteth himself wholly to the service of God, crying out with the Prophet, What shall I render to the Lord, Psal. 116.12. 2 Sam. 7.18. for all his mercies? O Lord I am less then the least of thy mercies. 5. Inasmuch as the righteous are still clogged with sin that abideth in them, though sanctified in part; and are but weak, though willing to be better, they do earnestly bethink themselves in what they come short, and how they might subdue their evil lusts, and chase away those vain, noisome, wicked thoughts, which still arise from the stinking puddle of corruption; and they unfeignedly study and desire that not onely their words and actions might be acceptable, but their thoughts pleasing in the sight of God: which grace they beg by fervent prayer, and in part obtain. Q. Unregenerate men and temporary Believers do think of good matters sometimes, how then do the Thoughts of the godly differ from theirs? A. When the Child of God dislikes himself most, even then he is far before the best of the other, who have not their thoughts freely, voluntarily, substantially, in an holy manner, exercised about heavenly things, but about carnal liberty, pleasure, profit, long life, revenge, even such things as their corrupt heart most desires. The general ground of difference is, that all unregenerate men foster some special sin, or inferior good in their bosom, about which they spend their principal thoughts: Mat. ●. 21. for where the love is, there the heart is also; the body may, the heart cannot be separated from that which is the principal or onely delight and pleasure. Of the three sorts of ground that received seed, but brought not forth fruit to ripeness, the best was nought: and the hearers resembled by those grounds, were all unsound. By Simon Magus practise, you may judge of his project and the disposition of his heart. Act. 8.19, 20. He believed, and was baptized, but had not renounced the world. Some sweet sin, matter of pleasure, ease, honour, wealth, earthly felicity and carnal contentment is harboured in the soul that hath not escaped the bondage of Satan, which he will not abandon by any means: and as sin is more or less predominant, so do their thoughts more or less run after it. The notorious sinners and gross hypocrites have their cogitations wholly bent upon evil: for they are purposely resolved in mind to reap in this life what sensual pleasures soever this world can afford, and not to be debarred from any means available thereunto. The life of a moral honest man is suitable to his thoughts; he is sober, temperate, just, no brawler, fighter, defrauder, &c. but a despiser of godliness, an hater of zeal and forwardness: you may assure yourself his note is this, What needs all this ado in Religion? this Praying, catechizing, running after Sermons? How did our fore-Fathers? they had not so much teaching, yet they lived neighbourly together, had all things plenty. I will keep the Commandements, do wrong to no man, follow my business, live as the rest of my neighbours, and my trust is to do as well as the best of them all. Thus for matters of piety, he is no less vile then the former, though he oppose it not so much openly; because he loves moral honesty and little meddling. The temporary, as his heart is seasoned with goodness of nature, civill honesty, and general graces of the Spirit, so are his thoughts more fair, ingenuous, sober, moderate and pious, then any of the former. He watcheth over his thoughts in some sort, as over his words and actions. As he shuneth gross profaneness in life, so he detesteth it in thought. His heart will rise against suggestions of infamous consequence; as those of Athiesm, contempt of God, cruelty, murder, adultery, and such like. Conscience will not suffer him to cast off all care of holy duties, and practise of Divine worship. He knoweth the necessity of preaching, and can set forth and speak of the misery of them that want the light of Divine truth for their direction. In regard of present employments he may gain some mastery over thoughts of heaviness, or melancholy, over thoughts of rage and revenge, to prosecute his present occasions more cheerfully. Nor is he altogether careless of the thoughts that molest and trouble him in the practise of good duties; as hearing the Word, Prayer, &c. for he hath learned not to rest in the work done, as though bodily exercise were all that is required. Thus far may this unsound Believer go towards the practise of true piety in his cogitations: But stil his heart is earthly, principally affecting things subject to sense; whereas the heart of a sound Christian is heavenly, burning with love to Christ; which causeth main differences in their thoughts. First, The temporary without check or scruple letteth loose his imaginations to idleness, and vanity, to fruitless rovings, specially to worldliness, earthly-mindedness, or vain pleasure: for the heart still holds her interest in these things, and embraceth them with dearest affection. As for the upright man, he hath renounced the world with the affections and lusts, and chosen God to be his Portion, and his thoughts are intended and purposed to the things of a better life. He suffers not his heart to run after his eye, no not so much as to be delighted with it, to be ensnared with the pleasure of it, but by all means he seeks to stifle it at the first rising. Secondly, You must conceive that the temporary Christian, notwithstanding his glorious Profession, hath set up some Idol in his heart, to which he doth service with his best and dearest thoughts, with greatest fervency and continuance; to which Gods honour, word, and worship, the motions of the Spirit, checks of conscience, and admonitions of friends are made subordinate. But the thoughts of Gods Child are chiefly set upon that one thing which is necessary, subordinating all other thoughts thereunto. And therefore he useth all holy means to nourish holy thoughts, as prayer, hearing, and reading the Word: and avoideth carefully all means which may interrupt or divert them, as idleness, ill company, wicked objects, wandering of the senses, discontent. Thirdly, spiritual affairs, care of salvation, thoughts concerning the sincere worship and service of God, come into the heart of the temporary Believer by accident, and at reversion; their entertainment is so could and weak, that other matters better welcome justle them out of ●oores, they never affect the soul deeply to cause a deliberate and well-advised resolution to pursue them above all transitory things that perish with the use. But if the mind fasten upon its beloved object, it dwelleth long upon it without weariness, is much affencted with its seeming beauty, excellency, or profit. And though he generally suppress and smother all subordinate thoughts, tending any way to the satisfying of the flesh, yet herein is his deceit, that he intends onely the kerbing of some present, for the enjoying of the main idol of pleasure or profit which he aims at, that his thoughts being now restrained in a lesser evil, he may have more liberty to prosecute his darling delight: and so when he hath obtained his desire, then the former watch is discharged. With the regenerate it is much better; for though they cannot set their minds upon spiritual things as they desire and pray, yet they labour to make their heart a gracious receptacle of holiest thoughts, they covenant to entertain the good, 2 Chro. 29.18. they watch to prevent evil cogitations, and they are proceeded to a constant resolution to follow after the best things. Fourthly, If the unsound Christian be touched with thoughts of remorse leading to repentance for his earthly-mindedness, voluptuousness, or indulgence to his bosom sin, he sleights the matter over, suffers them to die with the time, and after a space returns afresh to his former course, which in truth he never abandoned. But the true Christian worketh his heart to a serious detestation of former sins, and settled purpose never to look to them any more. If Satan by renewing thoughts of it, seek to re-enter, he doth wisely turn his thoughts to prevent re-entry, calling to mind what bitterness it hath cost, what trouble it caused, how merciful God was in his former deliverance, how unthankful he should show himself in returning to sin again, and into what anguish and sorrow he should plunge himself. This is certain, the thoughts reviving former sins, breed in him more humility, more fear, more watchfulness against new surprisals; a daily renouncing of himself, and relying upon God for strength and grace to resist the temptation. Q. Let us somewhat more distinctly open and look into this Point, for it is a matter of great importance. A. More fully to open this matter, it must be remembered that all Christians are not of one stature, age, strength, or growth in godliness. 1 Joh. 2.14. Heb. 5.14. Rom. 14.1. 1 Cor. 3.1, 2. There be Fathers, Young men, and Babes, Children and new born; some need milk, others can digest strong meats: Some be weak in knowledge, rude and unsettled in the faith; others of good understanding are subject to carnal passions, and so Babes. The state of a godly man is not always one and the same; sometimes they are carried into the Mount to behold Christ his glory, at another time they are tossed with waves and winds, as a Ship ready to sink: now they are rapt up with Paul into the Paradise of God, to see things that cannot be uttered, but by and by they are buffeted by the Messenger of Satan. They have their alterations and changes, calms and storms, peace and troubles, combats and conquests: all these things must be considered distinctly, that we may see what are the cogitations of the godly, and about what things the divers sorts or degrees of them have their minds chiefly taken up, and how they are employed in their several trials. Q. Whom do you call Fathers? A. Fathers are such Christians, who through long experience and much acquaintance with the practise of a godly life, have obtained grace of God to walk more constantly, cheerfully, fruitfully in the paths of Christianity then others; who through long custom have had their wits exercised to discern good and evil, and by daily pains and travels have brought their hearts into a good and heavenly temper; who have accustomend their minds to an heavenly course, and by constancy in well-doing have wrought their souls to delight in obedience as most perfect liberty. These, in comparison of other weak Christians, Phil 3.15. Phil. 3.12. are termed in Scripture perfect, though they be not come to complete growth. Q. How are these Christians differenced in their Thoughts from all men unregenerate? A. First, they have learned to confine their thoughts to a feeling meditation of God, his Word, or Works, the wise managing of the affairs of this life, and the lawful and right ordering of recreations. They are not flitting off and on, dreaming of earthly felicity and outward peace, nor profanely busied about vain and transitory pleasures, as if they knew no better good things to bring delight. But usually their minds are set upon some one or other of those good instructions, which they have gathered out of the Book of God, and safely treasured up in their hearts. Their particular discourses, who can reckon up? They spend many thoughts in meditation upon heavenly matters, as the infinite Majesty of God, his everlasting being, power, wisdom, goodness, mercy, long-suffering; his Works of nature and grace, mercy and judgement; how he spareth men that provoke him daily, executeth his wrath upon the wicked, correcteth his Children for their amendment, and pulleth men from their delights by the power of his Word and Spirit, from which sometimes they could not be drawn. Also they have their minds occupied with the consideration of the shortness, sinfulness, and misery of this life, the certainty of death, with the uncertainty of the time and manner of it; the blessed estate of the Elect and faithful, and the cursed estate of the reprobate and unbelievers, both of them beginning in this life, but perfected and continued for ever in the life to come. Again, they are taken up in consideration of their own estate, and the several parts of their lives, how they might keep on constantly in their way, not being turned aside, what hindrances they shall find from Satan, the world and the flesh; how they might resist the occasions of evil, defeat the policies of the devil, and keep on the armor of a Christian: How they might spend well every part of the day, give to every man his due, carry themselves in all companies and estates, and go through the duties of their calling so as to be furthered thereby in holiness. When God calleth them to the practise of their Vocations, they busy their minds thereupon, as lawfully they may, but they suffer not the world to unsettle or distracted them, to withdraw their hearts from the love of God or goodness: so that their worldly businesses being finished, they can freely, contentedly, constantly fix their thoughts upon some mystery of godliness; as Christ his sufferings, the Covenant of grace, the momentany state of this life, the joys of Heaven, and such like. In a word, they take thought every day they rise, how they may have always a clear conscience towards God and towards men, how they may order well their particular actions throughout the day, that they may make a good account to God at night, and how they may be prepared for the across to bear it patiently, and profit by it, and so be made fitter and readier to meet the Lord at the last day, and give up a comfortable account of their Stewardship and Talents to him, from whom they have received them. And no marvel; for God hath promised to enable his Servants thus to do, if they seek it at his hands. The man that binds the Commandements continually upon his heart, and ties them about his neck, Prov. 6.21.22. shall have them to led him when he goeth, and to keep him when he sleepeth. David was encumbered with the employments of a Kingdom, had many courtly pleasures to draw him aside, and was vexed with manifold indignities that might have distempered his thoughts: but all these could not withhold his intention from the Law of God. Oh! Psal 119.14, 15, 97. Psal. 139 1●, 18. how love I thy Law! it is my meditation continually. It is for them that know nothing better then to eat and drink, sport and play, to seek a shut forth to spend the Summer day and Winter night: Psal. 16.7. Such as have been of long acquaintance with the Lord, and merry because they knew themselves to be beloved of him, have better pleasures and delights in store. They have laboured much to cleanse the sty of sin, and empty out that puddle water: they have arrested, condemned, judged their vain, and idle thoughts, their emptiness and barrenness in good meditations: They set diligent watch before the door of their heart to prevent the return of such unwelcome guests, or to spy them presently, if they make re-entry. For experience hath taught them what an hindrance it is to have their hearts disordered with vanities; how it deads their prayers, slackes their proceedings in godliness, disquieteth the comely frame of the soul which they attained with much pains, and cannot repair, if once it be unsettled, without great industry and labour. Moreover, they have hoarded up provision and treasure, which they bring forth as occasion is offered. They discern what is good, and have their hearts at command to follow and affect the direction of sound reason: They have tasted and fed upon the sweetness of Gods Promises, and cannot savour now the white of an egg. Christ is their well-beloved, their heart is truly fixed upon him, and all their thoughts do feast themselves upon him with dearest, most delightful apprehensions. Can they that sing, Rev. 22.20. Cant. 1. ●.& 8.7, 8. Come Lord Jesus, come quickly; Can they that pray, Let him kiss me with the kisses of his mouth; Set me as a seal upon thine heart, and as a Signet upon thine arm; Can they that fervently long, and impatiently seek for Christ being absent: can they do less then in spirit to ascend up into Heaven, and by faith and meditation to commune with him whom they cannot see face to face? Nevertheless, we must not think that this worthy Christian is altogether freed from evil, unprofitable imaginations. Their thoughts and desires are, not as they would, but in great part vain, yea oft rebellious, and such as they would not. For their graces are weak, their actions mixed with corruption, and their cogitations savour of the flesh that abideth in them. The Apostle himself( a man preferred before others, as in calling and sufferings, so in the graces of the Spirit) saith of himself, That the Messenger of Satan was sent to buffet him.( But of this in its proper place.) Secondly, These Christians are upright in their spiritual debatements of faith or practise concerning matters to believed or done. In all humility they consider what the Lord saith, and submit their wisdom and will to the pleasure of his will. Thy look not aside at hope of credit, pleasure, preferrment, friendship, greatness or gain: but aim simply at the knowledge of the truth, the glory of God, and maintenance of every good cause. They think not partially in their own cause; will not be blind in the matter that concerns their friend; are not transported in passion to surmise evil without ground, but follow judgement, equity and truth. They are not so wedded to their opinions, as wilfully to persist therein when they be convinced of error, nor slavishly addicted to the course of the Times to comform unto them without judgement. They embrace truth for its own sake, and are contented to be smitten, so they be instructed. 3. The state of unregeneration is utterly unacquainted with those thoughts of pure joy, heavenly consolation, spiritual ravishment, astonishment unspeakable and glorious, that this Child of God doth feel. Heb. 6.5. The temporary may taste of the good Word of God, and of the powers of the World to come: but this is not comparable to the joy of the godly for measure or continuance. He may sip the waters of comfort, but drinketh not soundly; the living Springs of waters, the Fountain and root of comfort, abide not in him. He is partaker of the Spirit in a sort, but the Spirit of adoption, the inspirer of all sound and endless comfort, dwelleth not in him, as it doth in every true Christian: therefore his joy withereth and drieth up, whereas the joy of the upright is abundant and permanent, flowing still more and more. After some serious renovation of repentance with fresh sighs and groans, or some special and set humiliation for sin, or some general calamity imminent or lying upon the Church; after some effectual ferventness in prayer, or an entire gracious sanctification of the Sabbath; upon some strange imputation of fiery tongues, when the innocent heart retiring into itself, finds no cause of such false and cruel imputation, but the defence of Gods truth and profession of holiness; or when the malice of the wicked hath so far proceeded, as to compass and enclose the poor soul, that it seeth no way to escape; or when it pleaseth God to call forth his Children to bear witness of his truth, and to seal their Profession with loss of goods, liberty, or life: in such like cas●● how wonderfully and unutterably shall sound-hearted Christians, that have formerly felt the burden of sin, and passed the pangs of the New-birth, find themselves to be cleared and refreshed. When they blow up the coals of the Spirit, and by meditation, examination and supplication, constionably stir up the gifts that God hath given them; When they weigh and consider afresh the promises that are made to such as confess their sins with hatred and shane, and in truth of heart cleave unto the Testimonies of God; do they not sometimes( when much molested with wrongs and injuries from men) feel such a sensible taste of everlasting pleasures as passeth understanding, as if they had one foot in heaven already? And no marvel: for an heart seasoned with grace is Heaven itself, God and Christ by his blessed Spirit dwelling in it, whereby it is lifted up above itself in joy and comfort. Psal. 6.1, 8.& 22.1 2, 22, 24. Vers.& 31.10, 11, 21, ●2. Vers. Psal. 1●. ●, 2, 3, ●, 7. What else can be the issues of the Spirit and Comforter? Let David speak, a man as deeply dejected as ever any; what psalm of complaint almost doth he make, that ends not in thanksgiving? Now he lamenteth as though quiter cast out of mind, anon he rejoiceth as having forgotten his afflictions. The parched, thirsty, and tormented soul, that is full of fear and dread, contrition and sorrow for sin committed, is not far from this joy indeed, though he be in sense: for the Lord hath promised to ease the laden, refresh the weary, and help the needy. As for the temporary Believer, he may travel in the deepest points of Learning, busy his mind in the weightiest affairs of Kingdoms and States, give some entertainment to the promises of grace, think in a sort upon the happiness of the Saints with joy, cast some glances upon that which is truly and spiritually good: But his consultations are not upright, scarce universal at any time; he frames his cogitationes according to the current of the Times, and follows that opinion which stands best with his particular aims; and his joy in the Lord is in nature answerable to his affection to the best things, slight and superficial. 4. The seasonableness of these Christian mens cogitations will make an apparent difference betwixt them and all others that are not lead by the sanctifying Spirit of grace. An exact constitution is discerned by the activity and nimbleness of the senses, their life and vigour to apprehended their objects, their quickness to be offended or sensibly delighted with their antipathy or convenience: And the spiritual temper or disposition of soul is evidenced and made apparent by the promptness of the thoughts, apt and ready to apply themselves to the states and conditions of times and seasons, according to the diversity of occasions. The best heart is most softened with the due of grace, most apt to receive the stamp and impression of the Word, most ready to be moved according to the several occurrences that fall out and happen at home or abroad. Now these strong and wel-experienced Christians have sought by all means to bring, and by the mercy of Go● have obtained grace to bring their hearts into good plight and order, whereby they are enabled to change and alter their cogitations, as doth best svit with occasions. When God calleth to sackcloth and ashes, to weeping and lamentation, then they apply that part of the Word which is meetest to provoke to humiliation and mourning, and fasten their thoughts upon some judgments which may further to penitency. When God promiseth mercy, offers peace, enriches his Church with manifold spiritual blessings; their eyes are open to behold his goodness, and their hearts enlarged in thankfulness. When Religion spreadeth, the godly prosper, the Saints increase, the Gospel hath free passage, and comely order is observed in the Assembly and amongst the Members of the Church, then they are clothed with garments of gladness: but if profaneness be countenanced, Religion disgraced, godliness decay, the freedom of the Gospel interrupted, good order neglected, and the Saints had in contempt, then they put on the weeds of sorrow, and make lamentation in secret. If God give prosperity, they call for knowledge, seek increase of faith, patience, peace, and comfort; rouse up themselves to watchfulness, humility, and care to take the present opportunity, lest when it be to late they repent their folly. If God sand adversity, they examine their ways, aclowledge their wretched and miserable condition, call to remembrance the sweet promises of mercy, look to the providence of God, consider that the end of all chastisements are peace to the godly: And thus seeking greater assurance of forgiveness of sins, power of grace, peace of conscience, and evidence of eternal happiness, they quietly yield themselves in these outward things to the good-will and pleasure of God. The like may be said of other particulars: for God hath given them wisdom to see what advantages are offered for the enriching of his soul, what course is to be taken for the increase of his spiritual stock, what impediments lye in the way, how they are to be removed, and what meditations are fittest to procure good, and to preserve themselves from the contrary danger. Have the thoughts of a temporary Believer their changes, their several seasons and successions? surely they alter as his outward condition of life doth: for upon it they are most constantly and contentedly settled. As the world doth fawn or frown upon him, so is he moved either with joy or sorrow. spiritual objects if they touch not his temporalities, make no deep impression in his heart, take not up much room in his thoughts. Let God bless or blast a Kingdom, let the Word run swiftly or find great opposition, let sincerity be cast to the walls and profaneness countenanced, he matters not greatly, so he may sleep in a whole skin, and keep his worldly comforts entire. This is that which gives life to his thoughts; if this fail, his thoughts are heavy, dampish and desperate. Well may he comform and comfort with others in words, gestures and actions: but ordinarily his thoughts admit no change, save onely so far as his private temporal felicity is endangered by public judgement, or enlarged by showers of mercy and blessings from Heaven, unless the flourishing of Religion cause secret grutching out of fear lest anothers credit should be his disgrace. 5. Great is the wisdom and dexterity that God hath given these Christians, both to guard their hearts and govern their thoughts with good success for the attaimment of that end they aim at, though not in that measure they would and do desire. Their care is to prevent former evils, and to be quickened in holiness and comfort: which they feel in some measure, comparing their present state with what it was in former times. Experience hath made them wise to make choice of the right way, and to decline the Rocks upon which they dained heretofore. By long travel they have found out where they struck awry, what hath kept them under, how they may led their lives with more fruit, and make better use of Gods Ordinances. In Arts and Trades men obtain greater skill and ripeness by pains and observation, they bring matters to more perfection, and dispatch their business with more speed and facility: and shall a Christian gain nothing in godliness by long practise, heedful observation, and continual watchfulness? their wisdom and dexterity is apparent in these things. First, By spiritual prudence and holy watchfulness they timely discover and defeat all be policies and stratagems of Satan. 2 Cor 2 11. The blows and soils received, have made them both skilful and wary to espy and disappoint the assaults of the enemy, so that they are neither turned out of the way, nor kept under by them as heretofore: but on the contrary are much quickened and emboldened to renew their faith, repentance, humiliation, watchfulness, so fearing danger, that they decline it wisely. For God in his unspeakable wisdom confounds Satan in all his enterprises, ordering the works of the devil to the setting forth of his glory. And this secret the Lord hath revealed unto his Children, whom he enableth to get good by all the assaults of that evil One, that what Satan intends for hindrance, that makes them run more swiftly in the right way. Doth he tempt to pride after humiliation? they look into the imperfection of their best duties, and are more abased: doth he tempt to repined? they are stirred up to love. Temptations to rashness make them moderate; melancholy distractions draw them to sorrow more unfeignedly for their sins. Suggestions to remissness kindle zeal, discouragements beget boldness and courage; and in a word every onset provoks to earnest prayer. Secondly, in respect of sins past, or present infirmities, they guide their thoughts so, that they are neither plunged into honour, nor defiled with the delightful and pleasing remembrance of them. A rare and special point of prudence. The sins of our ignorance and unregeneracy leave such a stain behind them, that after repentance men are apt to defile themselves again in their thoughts, by running over the passages and circumstances of them with pleasure and delight. Yea, whiles men set themselves to muse upon their sins in solitariness, with an intent to work the heart to deeper loathing, and unfeigned humiliation for them; it may come to pass that their hearts may be ensnared with the love and liking of some corruption, which they did desire most of all to abhor. Happy then is he, who hath obtained that faith and grace to look back upon his sins without horror or defilement, but not without sorrow and detestation. Happy is that Christian, who can pick out such a time to meditate and pray against his sin, that he may be comforted in hope of pardon, provoked afresh to mourn, and have his transgressions in greater hatred. It is no small measure of grace that doth alter and change us, that we should eagerly pursue unto death, what we loved better then our lives. Thirdly, They endeavour with good success to keep out or keep down those vain and wandering wishes that come from corruption: for if they be permitted to kindle in their breasts( as they know right well) they will quickly fire the whole house. They have learned that sins, as diseases, grow by continuance, and that in spiritual, as in bodily sicknesses, it is good to prevent the beginnings. They are well acquainted with the deceitfulness of their hearts, the malice of Satan, and the circumventions of sin, which once entred is not easily expelled: All which considerations awaken them, by faith, prayer, meditation, religious employments, and all holy means, to beat down the body of sin. And where they find themselves more subject to one sin then to another, it is their especial care to kerb their thoughts concerning it: and where they find themselves defective in one grace more then another, they think most upon that they want most, labouring to enlarge their hearts in love to all Gods Commandements. Fourthly, They give joyful and thankful entertainment to the good motions of Gods Spirit, nourishing them with care and diligence that they may fire their hearts, and dry up the unsavoury puddle of corruption by little and little. And whereas it is then best to enlarge the mind in holy thoughts and meditations, when it is freest from hindrance, either abroad or at home: therefore they seek and take the fittest opportunities for contemplation by night or day. And lest that noble power of the soul should be taken up with trifles and vanity, feed upon the earth, or wear and waste itself with barren and lumpish melancholy, they are careful and provident to gather, digest and treasure up store of good matter and heavenly businesses for the continual exercise of their minds. Lastly, The special wisdom of these worthy Christians in governing their thoughts, appears in this, that they fit and prepare themselves to undergo all changes without freting, courageously to break through all oppositions that be made against their godly course, Job. 3.24, 25. and religiously to carry themselves in all estates and employments, that they be not idle nor unprofitable, much more that they be not stained with the ordinary and common sins of the world. In the issue of their thoughts the strong Christian is differenced from the temporary,( but that comes to be considered in the state of a Christian being in temptation, and is common to him with other Christians: therefore that shall be deferred to the proper place.) And to shut up this point, let it be observed, that what is spoken of the thoughts of the strong Christian, that in some measure and degree may be applied to others also, though they be not so apparent in them, who have not long had their wits exercised to discern good and evil, and obtained grace to led their life more constantly and setledly in the practise of godliness then others, that have not so known the Lord, and the manner of his dealing with his people. Q. Whom call you Young men in Christianity? A. Such Believers as have felt comfort in Christ, tasted of the good Word of God, and been trained up in godliness, but have not attained that strength of grace and comfort, nor that experience in the Christian combat and ways of peace, that the old and well experienced Souldiers of Jesus Christ have gotten. They are a middle sort of Christians, neither so well settled, nor so well experienced in the spiritual war fare, nor having so much superiority over their affections, as the Fathers, nor yet being so weak, infirm, and unexperienced as the Babes. These men having been nurtured up in the practise of holiness for a season, and now called to a more serious consideration of their state and ways, are specially busied in fighting against the temptations of Satan, resisting and subduing their unruly lusts, of which nevertheless they are sometimes overcome. This life is full of conflicts, darkness, and some discomfort; now the heart is quiet, shortly distempered with inward suggestions and outward occasions. Their continual work is to make war against their rebellious desires, vain wishes, and inordinate passions, which making strong head against the power of grace, do put them to no small trouble. The Apostle warneth hereof, 1 Joh. 2.14. and showing with whom they must encounter, encourageth to the combat, not only telling what a glorious victory it shall be to vanquish such an enemy, but assuring them of victory, as if they had gotten it already. And though this life may seem tedious and miserable, yet is it safe and comfortable: the life which is not exercised in this warfare, is a life of great woe and deadly dangers. Q. How are their minds occupied? A. In watching over their hearts to avoid sin and the occasions thereof, lest they should be enticed, and so disquieted in their minds, and break out to the offence of their Brethren, and reproach of their profession amongst the bad. They grow wary, weary and ashamed of anger, impatience, frowardness, freting, sensible desiring of their neighbours goods, &c. which were wont to be common matters with them: but now they pray more often and earnestly against them, and have some fear both alone and in company to be overtaken by such passions. But though they covenant to look better to their courses, yet are they soon unsettled and distempered with unruly affections; as in prosperity with forgetfulness of their fervent care which they had, in the works of their callings with earthly-mindedness, discontent, and which they much mislike in themselves, when they come to the sight of it. In a word, they are much grieved for their sins, they hearty purpose and endeavour reformation, they watch against the occasions of sin, they renew their covenant if they have offended; and yet they are oft foiled. And though they have not the like measure of spiritual strength as the Fathers have, to be exercised so constantly about heavenly things, and to make God their guide so seriously; yet they are much delighted with the good examples of such as go before them and give them light. Though for want of knowledge and experience they cannot proceed in godliness, like to the well-experienced, but are oft kept under, foiled, and turned out of the way; yet they are glad of all means public and private, whereby they might be established. In a word, they are encumbered with many vain, loose and roving imaginations, which unprofitably take up the heart; and they fall into dreams of earthly dignities, outward pomp, long life, riches, preferment, pleasure, vain wishing of that which others have, misliking that which is their own, Mat. 20.20. &c. as the Disciples admired the glory of the Temple, and foolishly contended amongst themselves which of them should be the greatest: but as they come to the knowledge of these corruptions, they complain of them, they labour earnestly to reform and amend them, though they be kept under long for their good, that they might see what they are, and be humbled in the sense of their corruption. Now from this that hath been said, it is easy to discern what are the cogitations of this young Christian. First, He takes more notice and consideration of his manifold corruptions, his unruly desires, and inordinate passions, then he did in former times, or any unregenerate man can do. Psal. 39.1. And this worketh his heart to frequent and earnest prayer, continual watchfulness, constant shunning all occasions of sin, and godly jealousy over himself, lest he should be overtaken alone or in company. Howsoever looseness of mind and distemper of affection was not much regarded in times past; yet now he thinks upon it with shane and confusion, seriously intending and endeavouring speedy reformation. But notwithstanding this unfeigned purpose, these evils are neither at once nor easily subdued; which gives occasion to many other cogitations. Secondly, For as he meeteth with many difficulties in the way of Christianity, Ezek 3.15, 1●. he is oft discouraged and beginneth to faint, finding much darkness in himself, having received many foils, notwithstanding his advised purposes to serve the Lord better: but in this perplexity, after some heaviness, he comes to weigh and ponder with himself what promises God hath made to the thirsty, what enouragements are given to them that strive, what assistance he affordeth to them that watch and pray, whereby he is encouraged to shake off heaviness, with security, and to persist in seeking grace from above. And if he be wisely instructed to live by faith, not onely for the pardon of his daily infirmities, but for strength of grace to walk before God in holiness and righteousness, Cant. 3.1, 2. this doth much quicken and comfort him. Oh, he will wrestle mightily, and take courage to rise again being foiled, so long as he is supported with hope of Victory: He will never be secure nor heartless, so long as he is assured of the Lords help. Thirdly, This Christian bethinks himself how he might provide and put on the spiritual complete armor of God, whereby he might be enabled to withstand and hold out against all the furious assaults of that wicked One. He hath not learned the use, but knoweth the need of that furniture, which moveth him to seek it by earnest prayer. For seeing Weapons are for the War, now he is exercised with conflicts and temptations, he would not go unprepared. Eph. 6.12, 13. The Apostle exhorteth Believers to take unto themselves the whole armor of God, that they be not put to the worst, or forced in fight to turn their backs: which direction this young man is fit to hear, being acquainted with the malice of Satan and his own infirmities. Fourthly, His heart is not so deeply set upon worldly businesses, nor let loose to vain rovings as before: but he looks to the principal, and labours especially to have peace with God. For he well perceives that these things do blind-fold judgement, and poison the will: Therefore the labour of the mind in great part is this, to keep himself from being taken up with carnal, excessive musing about earthly things or vanities, seeing good meditations are not onely hindered, but even estranged, and for the time driven quiter away. Fifthly, He doth oft and earnestly consider the directions given out of the Word how he might kerb his passions, and reform his thoughts, that he might reap the benefit and profit of them. As men of crasy temper willing to better their health, are ready to harken to any good prescription of diet or exercise: so fareth it with this Christian, who is desirous above all things to get riddance from those evils, that disturb the peaceable disposition of his soul Q Whom call you Babes? A. They are of two sorts; for some are as it were in the birth, as the Apostle speaketh to the Galathians, My little Children, Gal. 4.19. of whom I travel in birth again, till Christ be formed in you. The other be such as hang upon the breast, even as Infants which are new born; whose property is to know their Parents, though they know nothing else, and to cry after them, 1 Joh. 2.14. and to call them by their names( though unperfectly and with a stammering tongue) and to desire the breast whereby they are nourished. 1 Pet. 2.2. They are like to fresh and inexpert Souldiers, who have not as yet been feared in the field; they little mark and consider how they are tempted and enticed. Many follies, weaknesses, and gross ignorance are in the most of them; many deceivings of themselves, many fantasies, and oversights are carried about of them. They know not the multitude of fleshly lusts, which secretly lurk within them, and the passions which ruled them before, keep their hold, and abide in great strength to their disgrace and discouragement. There be two dangers whereinto they are subject to fall; whereof the one is when they feel comfort, and the other when they feel it not For whilst their comfort continueth, the sweetness thereof doth so affect them, that they are ready( to the dishonour of God, and offence of others) to neglect their lawful business, as being a great let to their spiritual exercises; and thereby fall into the snare of the devil, grow to be idle and unprofitable, to censure and spy faults in others. When they want comfort they fall into heavy dumps, and distractfulness, fearing all was but a shadow and a dream. Because as young Children that are not acquainted with the rod and frowns of the Father, they look to be set upon the lap. Q About what are our thoughts occupied? A. His favour is all in all unto them, in so much as if they have not some knowledge that he is tenderly affencted towards them, they so long after it, that nothing can satisfy them without it. And about this their thoughts are chiefly occupied, after they know what it is worth; and in the means of their spiritual nourishment, which is the Word of God, and not least of all in this, that they may not in the smallest thing offend or displease God in that which they know. 1 Pet. 2.2. And by this that hath been said, it may appear that the thoughts of Gods people, even the weakest, differ much from others, who are unrenewed, to whom the thought of heavenly matters is tedious, who have no delight to think how they may be better reformed, who will not be brought to put themselves in the weights of the Sanctuary, that is, to try their estate by the Word of God. For the temporary Believer doth never so think upon the grace of God and his favour in Jesus Christ, as to prefer it simply and in comparison above all worldly contentments, that this earth doth afford; nor upon the Word of grace, as to receive it into an honest and good-heart, to retain and feed upon it and every part thereof with savour and delight; nor upon the vanity, uncertainty, and feebleness of worldly comforts, as to renounce all interest in things below, that he might obtain a more certain, durable Inheritance in Heaven; nor upon the heinousness of sin, deliberately to resolve not to offend God against knowledge in any wise. But all true Believers, even the weakest Babes, have proceeded thus far: who are yet unable to govern their thoughts, and rule their passions in any good manner; know not the frowardness of their own hearts. Nevertheless, these weak Christians must remember, that they are compared to Children, for that they should daily grow out of childishness, and not think that from time to time they should be born with, and their follies winked at in them. Therefore, our Saviour compareth the state of his Church and people in the first age and beginning of it, Mat. 13.31. to a grain of mustard seed, which being once rooted, how small soever it be, groweth forward from appearing above ground, to be a blade, and so to branch. Teaching his thereby, that they should so look to go from one degree to another, that though they did not know what was to be done of them in this their Christian course, when they first enter into it: yet now after they have been trained up in it for a season, and have tasted of the Promise of life, they should hasten thither through all lets which might hinder them; and purge out, as they come to see them, many unbeseeming qualities and old evil customs. Q. May not these three degrees of Christians in some respect fall one into another? A. Yes without question: for the most grave Father may sometime, and in some things, be as weak as the youngest Child, and as violently tempted as the Young man. And many of the things noted before, are incident equally and alike to them all; yet because it hath seemed good to the wisdom of God, by his Servant to make this distinction, Gal. 1.8. Eph. 4.13. Heb. 5.13, 14. we must not neglect it. Besides, it may be confirmed by sundry testimonies and examples of holy Scripture, that some are stronger then others; and we have particular mention of many, who of weak became strong, and increased as in knowledge and years, so in faith, courage, zeal; as Moses, Esay, Peter, &c. Q. Are any sort of Christians altogether free from evil Cogitations? Psal. 39.3. Psal. 31.22. A. Not any, though some be freed in greater measure then others. Gold hath its dross, Wine its lees: the best soil will bear weeds, the most holy man doth offend in words, in thoughts much more. Every Christian is a soldier by profession: But our warfare were at an end, if we were freed from the remainders of sin. Nay, the Children of God, weak and strong, are not onely thrust, from their peaceable condition with evil cogitations sometimes, but sensibly dazzled also, as men not knowing where they are. The clearest Springs may run muddy after a storm or tempest; Low Brooks swell high at a Flood by the inundation of other waters; The most exact constitution is now and then shaken with a fever: and the best man by suggestions and allurements may be turned out of the way for a time. An hypocrite is good for a fit, making fair promises which he forgetteth to make good: and a good man may be distempered for a fit, lissening unto those evil motions, which upon more narrow consideration they renounce and detest. Q. What are the causes of evil Thoughts? A. evil thoughts spring from corruption of nature, proceed from Satan, Jam. 1.14. or be occasioned by outward objects, as hath been said: But we may further note some special causes of them in respect of ourselves, such as these; Negligence in watching over our hearts; carelessness in meditation of good things; formality in matters of Religion; neglect of good and holy motions of Gods Spirit; idleness, the fountain and nurse of filthy and terrible thoughts; slight observation of the Word and Works of God, which causeth barrenness; Curiosity and vain prying into things not revealed. But though continual watchfulness, may prevent evil thoughts in good measure, yet no diligence that can be used, will free altogether from evil motions: because the flesh that abideth in us will lust against the Spirit Q. Why doth God suffer his Children to be molested with evil Thoughts? A. This he doth for divers ends. First, That they might learn to know themselves, how miserable and corrupt they are by nature, unapt to good, prove to evil, unable to help themselves, or to merit any thing at his hands. Secondly, To keep them in humility, that they be not puffed up with the measure of grace received from him, when they feel the fruits of corruption continually troubling and interrupting them. Thirdly, 2 Cor. 12.7. The Lord leaves us to be buffeted with evil thoughts, to prevent security, carelessness, and falling into gross and scandalous sins: as we have often temptations to distrust, to make us the more careful to renew our faith. Fourthly, The daily occurrence of evil thoughts, our inability to avoid them, and the continual annoyance we have from them in our best duties, is an excellent means to drive us out of ourselves, and to sand us to Christ for daily pardon of sins, and increase of grace, which we cannot but see to be exceeding necessary. Fifthly, The abounding of sin doth the more commend the rich and superabundant grace of God, Rom. 5.20. who is pleased to continue gracious and merciful to us notwithstanding our daily infirmities, and to heal our stained leprous nature by degrees, until they be made perfect and pure from all spot. Q When and what thoughts do most trouble the godly? A. First, What sin we are most accustomend unto, the thought of it will be sure most to disturb us, and that at such times as we would set ourselves to meditate upon some spiritual good thing, or prepare and make ourselves ready to walk with God Secondly, When we are about to do most good, we are sure to be pestered and interrupted with vilest thoughts. Thirdly, The thoughts of the godly are various, according to their condition, constitution, disposition, and growth in grace; as in prosperity to be molested with temptations to security, pride, forgetfulness of God, formality in Religion, if they be not exercised with some affliction in another kind: In adversity to be assailed with thoughts of distrust, impatience, faintness, discontent, repining, and such like. The fearful and tender hearted are beset with thoughts of dejectedness, horror and unbelief; the more bold of nature with presumption and self-confidence, &c. Fourthly, vain, idle rovings, and unseasonable cogitations do more trouble the Children of God in the practise of good duties, then thoughts in themselves simply evil and ungodly. Q. What course must be taken for the preventing of evil Thoughts? A. First, If evil thoughts arise in our hearts, we must presently make resistance against them, humbling our souls by speedy repentance, stirring up ourselves to a further dislike of the evil, and turning the heart to the contrary good or present duty with more fervency and devotion. Secondly, We must store the heart continually with good matter, and set it on work about some thing that is honest, pure, and profitable, so shall there be no room for idle thoughts. Thirdly, Inordinate boundless desires of mind are occasions of many unseasonable and evil cogitations, which must be limited and brought into subjection, before we can be freed from noisome thoughts about them. Labour we then to confine our desires, and strive for contentment in our estates; so shall we avoid a world of covetous and ambitious thoughts, with such as accompany them, viz. thoughts of deceit, flattery, murder, &c. Fourthly, Watchfulness is a means to keep evil out of the heart, or to apprehended it that it cannot roost there. To be rid from wicked imaginations, we must make a covenant with our hearts, and set continual watch over them. Especially we must look narrowly to ourselves in the performance of holy duties, that unseasonable thoughts foisted into the mind, hinder not present intention, and draw the heart another way. For the neglect hereof gives the Lord just occasion to leave us to be buffeted with all sorts of evil thoughts, impure and terrible. Also we must carefully look to ourselves, when we are alone, that we let not our thoughts rove at random, but confine them to some certain bounds; as the goodness of God, his works of mercy and judgement, &c. Fifthly, It is good to remember, that we must give account for our thoughts, and so to reckon with ourselves for them in this life, that we may not be judged for them in the life to come. Sixthly, We shall graciously prevent evil thoughts, if we beheedfull to entertain the good motions of Gods Spirit, to obey the checks of conscience, to make use of Gods wonderful Works, seasoning our hearts with the meditation of them. Seventhly, It also much availeth to make a covenant with our eyes and other senses, keeping them from carnal objects; to avoid wicked company, and to turn away from all occasions of evil cogitations. Q. What are the several kinds of evil Thoughts that must be shunned? A. First, Unseasonable disordered thoughts beside the business or duty in hand, tending to cool intention, or to interrupt and draw us from the present work we go about. Q. What are the special Causes of these evil Thoughts? A. What hath been said before of the causes of all evil thoughts, may be applied to these; unto which these special causess may be added. First, want of preparation to holy duties, and of intention and settling the mind upon God, and as in his presence, in the performance of them. Secondly, A dissolute, inconstant practise of holy duties, arising from love of carnal liberty, gross ignorant conceits of Gods worship, prejudicate opinion, or indulgence to some special sin, may occasion roving and distracting thoughts. seldom can we keep our hearts to what they affect not, be not accustomend unto, esteem not at an high rate, set not upon with all their might. Thirdly, Covetousness and eager desire of worldly things causeth manifold wanderings. He cannot attend upon God, listen to his Word, lift up his heart to Heaven, that is fast glued to the earth. Ezek. 33.31, 32. The worldling may sit before a Preacher to hear the Word, but his heart goeth after his covetousness. Fourthly, Conceit of our ability to serve God of ourselves, may justly cause the Lord to give us up to be buffeted with carnal imaginations, that we might learn better to know ourselves, and be more humble in our own eyes. For trusting in our sufficiency, is it to be wondered at, if we find ourselves disturbed in the service we take in hand, and be made to see the vanity of our hearts? Fifthly, Ignorance and unsedledness is the cause of much slightness, uncertainty, and wandering, of fear, distraction, and inconstancy. When we be ever doubtful of our course, whether it be pleasing to God or no, we must necessary be tossed to and fro in ourselves, neither knowing what to do, no leave undone. Sixthly, The liberty of the senses in holy duties, as of the eye to rove, and of the ear to wander after pleasing objects, as pompous ceremonies, may be occasions to cloy the heart with carnal thoughts. Seventhly, The heart is to seek in holy duties, because we suffer it to wander all the day long. Q. What be the unseasonable Thoughts that molest the godly in good duties? A. They be of divers kinds; some in themselves good and profitable, but not sorting with the present occasion, nor leading us along therein; some in themselves lawful, if they had been recalled in their season; as of matters pertaining to this life, arrands, journeys, building, buying, selling, business that we had forgotten, or have to do with some other person, &c. some trivial, vain, idle and sottish, of things of no worth, or that shall never come to pass. To say nothing of thoughts evil in themselves, carnal, presumptuous, vainglorious, filthy, curious, &c. which do grievously trouble the heart in the performance of that service, wherein he desires to enjoy most sweet communion and fellowship with God. These latter are not onely unseasonable, but sinful in themselves: therefore I will reserve them to their proper place. Q. What are the Effects of these Thoughts? A. First, At the best they interrupt the intention of heart in the worship of God, and so hinder the work of the Spirit in the power thereof, and deprive the conscience of much comfort. Secondly, If we give way unto them they may prove occasions of hypocrisy, formality in Religion, profaneness of heart; nay they may procure some spiritual desertion, and move the Lord to give us up to the reproach of some gross sin, to punish our disregard of his glory. Thirdly, Scrupulousness is caused by vain thoughts. Is not this a tentation incident to many weak ones in the day of their desertions; that they dare not meddle with the Ordinances of God, their hearts are so full of ignorance and vanity? they have so abused them heretofore, and their minds are so choked with vanity and abomination, that they are afraid to come before God, lest they should be found guilty of taking his name in vain. But against this, it must be remembered, that the sin which cleaveth to us, cannot excuse the omission of a duty that God requireth. The vanity that disturbs must be laboured against, but the duty which God necessary requires, must not be neglected. Q. Why doth the Lord suffer his servants to be pestered with unseasonable Thoughts in his service? A. Satan intends the molestation of the Saints and the dishonour of God, by stirring up such idle imaginations in their minds at that time: but the Lord in great wisdom orders all things to the good of his people and the confusion of Satan. First, Hereby the Lord doth tame the pride of our hearts, and keep us in humility, discovering to us the sinful vanity that doth possess the soul, and our averseness to that which is good. Oh, what wretchedness doth lodge in the heart, that men should delight more to busy themselves vainly, then to commune with the Lord? Secondly, The grace of God is the more glorious, in that he doth enable us to pray, and accept of our prayers. The vanity of our thoughts sufficiently testifies what our hearts by nature do affect and run after: if they be lifted up in any measure to desire spiritual things, it is by the powerful work of grace. The imperfection of our prayers is manifest by our rovings, that we must aclowledge it the great mercy of God, if he vouchsafe audience or grant our requests. What hath been said before of the causes why God suffers his Children to be troubled with evil cogitations, may be applied to these in special. Q What are the Remedies of these Thoughts? A. First, To wake with God in the morning, is a special preservative against idle wanderings in holy duties. If the eye be lightsome to see God in Christ, through the glass of the Word, and to hol● waking before him; If the affections be moved to him in thankfulness, who hath lead us all our daies, who is that Prince that maketh peace in us, whose secret is the strength of our heart that it fainteth not, whose favour is that Shield which doth so cover us, that evils have not leave to assail us, much less to prevail against us; If we fly to Christ early to have the dimness of our sight cleared, to get the distillation of by-thoughts stopped, by looking to him who unites our hearts to himself; if we seek to that quickening Spirit to scatter our slumber, and labour him who is light itself to expel those external darknesses which environ us; If we look to Jesus Christ who is made of God our righteousness and sanctification, to wash away the guilt of sin, and by his Spirit to cleanse us from the spot of corruption; If we put on Christ by faith, and gird about us the complete armor of a Christian; If we look to Christ by faith as our salvation, who must bring all our graces forward from one degree to another, as to our Vice-roy, who must tread Satan under our feet, as to our Guide and director who must led us forward in the ways of peace: If we learn thus to awake with God every morning, and prepare ourselves to walk with him, we shall the better be fenced against unseasonable thoughts all the day after. Secondly, Holy preparation to good duties is profitable against idle thoughts. Did we set ourselves to the consideration of our inability and unworthiness to appear before God; to the meditation of his Majesty and holiness with whom we have to do; to the thought of our manifold wants, and the sweet comfort we might have in communion with God, we should not be distracted as many times we are. It is our rushing upon holy things without deliberation, that causeth so many by-thoughts in the performance of our best services. Thirdly, In the practise of all spiritual exercises we must especially look to the intention of the heart, settling it in the presence of the great and all-seeing God, and fixing it constantly upon him alone. Fourthly, Constancy in keeping our times and occasions for holy duties is a great furtherance of intention. Neglect breeds unfitness; discontinuance causeth distraction. If the nest of wandering imaginations be not purged by constant resistance, they will increase more and more. The less communion we have with God, the more untoward are our hearts to come before him. Fifthly, The daily renewing of repentance for all known sin, doth embolden to appear before the Lord in his worship, and fit to free and entire conversing with his Majesty. For the heart that is purged and made clean, is not haunted with the thought of sin, when we are about the most excellent works, as it would be if sin were suffered to have quiet harbour. Sixthly, We must make a covenant with our senses, as with our ears and eyes, &c. that in the worship of God they may not wander after vanity, and so let in such objects as may divert and corrupt our serious Meditations. Seventhly, The confining of our thoughts and affections in worldly occasions all the day long, is a special means to prevent vain rovings, when we intend spiritual duties. If our conversation be without covetousness, discontent, distrust, lightness; If we prosecute our civill affairs with heavenly minds, undertaking them in obedience, depending upon his goodness for success, submitting ourselves to his good pleasure, aiming at his glory, resting in his approbation; If we be frequent in meditation of heavenly things, and draw ourselves into Gods presence to have private familiarity with his holiness; If we observe our hearts, that they run not loosely up and down we know not whither; and take notice of our wants, that we might seek supply: then shall the heart be more ready and spiritual when we come to set duties. Eighthly, If we cannot get freedom from vain imaginations, yet may we not omit the practise of good duties: for that were to give way to the corruption of nature and malice of Satan. Therefore casting away all confidence in ourselves, and calling to remembrance the merciful Promises of God to pardon the weaknesses that cleave unto our best duties, we must still draw near unto the Throne of grace, complaining unto our God of the unruliness of our hearts, and labouring to approve them in his presence; waiting upon him for the accomplishment of his work, and comforting ourselves in the promise of his rich, free, undeserved mercy. Thus if we humble ourselves, and prepare our heart to meet the Lord, we shall find the Lord gracious, both to grant pardon, and to vouchsafe freedom from these vain and wandering imaginations. Lastly, If we be distracted with buzzing thoughts in time of Prayer or such like, we must not turn our imaginations upon the temptation, and discourse with it, though it be to work the heart to a detestation of such vanity: for by that means the heart shall be drawn aside from the present duty, and more distracted. But humbling ourselves and checking our sloth in that spiritual work, we must set all the powers of soul with more life, vigour, and attention about the business under our hands. As the corruption of our hearts seconded with the malice of Satan shall labour our unsettling; let us contend by the power of the Spirit to fix our thoughts upon God before whom we stand. CHAP. V. Of a second sort of evil Thoughts, viz. Vain and Roving Cogitations. The Effects or Consequences of such Thoughts, with the course to be taken for the prevention thereof. Wherein is a large digression about Meditation, showing how it may be raised both from the Works and Word of God, from the Book of the Creature, and of the Scriptures. Question, WHat are a second sort of evil Thoughts that must be avoided? A. Idle and vain rovings, with excessive thoughts touching the profits and pleasures of this life, which draw the heart from God, and disturb that sweet and heavenly disposition of soul which ought to be in us. Q. What are the Effects of these Thoughts? A. First, They hinder much sweet communion with God, and cause the misspending of much good precious time, with the omission of sundry occasions whereby we might enrich ourselves with grace and comfort. Secondly, They disturb peace of conscience, and disorder the heart when it should enjoy most entite fellowship with God in Christ. For let the heart run loose all day, and it will not stand at command in the evening to wait upon God. Thirdly, They cool the heat of the Spirit and pollute the heart with evil: As they come from corruption, so they increase and strengthen inward corruption; like weeds that fat and make rank the soul to bring forth bad fruit in more abundance. Fourthly, Idle thoughts expose the heart to manifold temptations. sin may enter and find room with more ease, when the door is held open for it by idleness and roving. Q. Is it not a thing impossible to bring all our Thoughts into subjection, and a bootless labour to attempt any such thing? A. We must not look to be free from idle thoughts so long as we carry about with us this body of sin. But as by the grace of God( being of ourselves unable to do any thing) we may do all things, so far forth as shall further us to happiness: so by the gracious assistance of his Spirit, we shall prevail so far in the government of our thoughts, as to entertain occasions for the quickening and well disposing of them, to avoid the contrary, to be humbled for our by-thoughts, and to be drawn nearer unto God in spiritual worship. Therefore to labour against vain imaginations is no vain task: for by diligent and constant endeavour, we shall dissolve the Troops that did assault, and gain freedom in measure, though far from perfection. And say we did prevail nothing for a time, by that holy contention we shall approve our hearts to God, that we allow not the evil, which doth molest continually. Q What course may be taken to prevent these roving imaginations? A. First, It is to be remembered that we may lawfully set our thoughts upon the businesses of this life, when the Lord calleth unto them. For the labours of our Vocation are the works of God, wherein he hath ordained us to walk: which being followed with moderation in obedience to his Commandement, do not separate the heart from him, but unite it closer unto him. And even whiles the mind is holily employed about the things of this world, it is virtually lifted up to God and looketh towards him. This Caveat is here added, lest scrupulous consciences should needlessly afflict themselves, as if it were an argument of earthly-mindedness in lawful manner to mind the duties of their place; or that their case was evil, because they did not constantly set their thoughts upon things above, when they were exercised about the affairs of this life. Secondly, Cast thy business so that God may have his times every day set out unto him, and our own employments and occasions, their shares and portions allotted them conveniently. And what time shall be set apart for divine duties, let it be observed constantly, as much as may be, yet without superstition. But withall look unto it, that the constant allowance for good duties, be neither niggardly, nor unseasonable, nor slightly passed over; as if the least care were sufficient, where the greatest is too little: nor must we rest in the daily portion, when necessity or opportunity require or afford more liberality. Thirdly, The heart must be well stored with good matter, whereupon it may exercise itself as occasion is offered. He must let great purchases alone, that hath nothing to disburse. And that we might with more readiness recall to mind what is treasured up in memory, and know what is fit to be thought upon; it is good to digest it into order and method, that each thing may offer itself at convenient time, and we be not to seek what to do, when we have opportunity to be doing good. As to make choice of some thing to be thought upon in the morning, that is fit to season the heart all the day after: viz. how we are to hold communion with God, and prepare ourselves to walk before him that day without offence; what thankfulness we owe unto him for the comforts of the night, and how to preserve our faith in Christ touching all the promises of grace made in the Word. And for the rest of the day, it is good sometimes to think of our manifold wants and infirmities, the haniousness of sin, the benefit of Justification, the royalty of Adoption, the power of grace, the practise of repentance, the privileges of a godly life; the power, truth, mercy, unchangeableness of God, and such like, and that in such order as we have proposed to ourselves For many times we know not about what to busy our thoughts, and so give way to idleness: because what we have learned, is not ranged into any method. Before we enter upon the performance of holy duties, as prayer, praise, &c. let us not be negligent to fasten our cogitations upon somewhat that might quicken devotion, zeal, reverence and attention; as to consider what we are, with whom we have to deal, what wants do oppress us, what liberty we have to ask, what Promises to speed, how we should make our Petitions devotionally, and stir up ourselves to return praise with cheerfulness. So likewise for the Works of God, both of Creation and Government, nature and grace, the observation of them is exceeding profitable to prevent idleness, and to further sudden and settled meditation. Now touching the Works of Creation, we may observe their qualities, use, benefit, and what comparisons are taken from them in the Word of life. For example, in the World World. comes to be considered the unity, figure, connexion of parts, order, variety, beauty, perfection, circumscription, temporality, and destruction of it: the benefit, delight and comfort that it affordeth unto man: Psal. 8.1. which gives just cause to admire the goodness, wisdom, power, perfection of God; his love and bounty towards man; and to manifest their folly that dote upon things transitory, forgetting God the maker of them. In the Firmament Firmament. we may observe that purity, solidity, greatness, Job 37.18. ●sal. ●36. 5. ●sal. 148.4. Psal. 19.1. Rom. 1.20. immutability or constancy, roundness, locality, order and efficacy by light and motion: all which things set forth the glory of God, and his singular bounty to the sons of men. In the Light Light. we may consider the purity, clearness, pleasantness, visibility, swiftness in operation, profitableness, beauty, diffusion far and nigh, and perpetuity of it, that is ever like itself, varieth not, Prov. 15.30. Prov. 4.18. Eccl. 11.7. Job 38.19, 20. languisheth not by the continual sending forth of virtue. The benefits of light are many and great. It is the Ornament of the World, begetting a real Image of itself. By it all things are made visible: it gives order, time, end, measure and distinction to all corporal things: for without it there is nothing in the world but horrible confusion. Light doth beget, conserve, and add vigour to all inferior things, Herbs, Plants, Trees, Fish, Fowle, Beasts and Men. It doth wonderfully temper, mingle, subdue, knit together and contain all elementary bodies according to the Laws prescribed of the chief Work-man. The light causeth vicissitude of day and night, labour and rest, waking and sleep: It directeth in the way, manifesteth things hurtful and profitable, shutteth up wild Beasts in their dens, and ministereth opportunity to seek nourishment. By the Light Beasts are tamed, wicked men are restrained and shut up in their holes or Caves; all men are furthered to avoid things noisome, and to pursue thing healthful, to behold and consider the things that are, to converse more comfortably together, to measure their actions by certain periods of night and day, and to grow in knowledge and understanding. When the Light appeareth the Herbs revive, Birds sing, Beasts play, and man rejoiceth. In Scripture many things are compared unto Light. God is called Light. Christ our Saviour is called the true Light, 1 Joh. 1.5, 6. 1 Tim. 6.16. Joh. 1 8.& 8.12.& 9.5. Esa. 9 2.& 42.6, 7.& 49.6.& 60.1, 2, 3. Act 26 18. Joh. 12.36. 1 ●oh. 2.8. Job 24.13. 2 Cor. 4.6. Mat. 5.16. 2 Cor. 6.14. ●sal. 4.7.& 88.17. Psal. 111.4. Isa. 50 10. Mat. 5.14 Joh. 12.36. Eph. 5.8. Phil. 2.15. Prov. 4.18. 1 Thes. 5.5. the Light of the world, the Light shining in darkness, the Light of the Gentiles. Light is taken for the Doctrine of the Gospel, for the true knowledge of the Word of God and Gospel; for the knowledge of the glory of God, for holiness of life. It is also taken for heavenly glory, for the grace of God illuminating the understanding. Christians are called the Light of the world, and the Children of Light. Light is put for prosperity, peace, and favour with God; as the Saints pray, Lord lift up the Light of thy countenance upon us, and we shall be saved. These things minister occasion of singular meditations. In the sun sun. heat, light, position or place, greatness, beauty, efficacy, Psal 19.5, 6. Psal. 89.35, 36 But the sun itself is not beautiful in comparison of God. Psal. 104, 1. ●sal. 96.6. Job 25.5. ●sal. 136.8, 9. Psal. 104.19. Rev. 21.23. Isa 60.19, 20. ●al. 84.11. Mat. 4.2. Cant. 6.20. Jer 31.35. ●sal. 89.35, 36 Mal. 3.6. Amos 8.9. Jer. 15.9. Cant. 1.6. Mat. 13.6. Job 9.7. Psal. 29.5, 6. Psal. 136.7, 8.& 148.3. swiftness of course or motion, and perpetuity, are to be marked. The benefits of the sun are exceeding great. It lendeth light to the other stars, expelleth darkness, enlighteneth the earth, maketh day and night, Summer and Winter, tempereth the seasons of the year, refresheth all things, and by its heat stirreth up vital spirit, produceth, conserveth, ripeneth Herbs, and Fruits, and delighteth both man and beast. In Scripture God is called the Sun of the godly, Christ is the Sun of righteousness. The Church is said to be pure as the sun. The constancy of Gods Promise and Covenant is set forth by the continual course and duration of Sun and Moon. The decay of truth, change of prosperity, and vanishing of all hope of deliverance, is compared to the setting of the sun, or the going down of it at noon day. And the persecutions and afflictions of the Saints, is resembled to the scorching heat of the sun. Who so shall consider these things, he shall find just cause to stand astonished at the goodness, power, Majesty of the Lord, and to break forth into the remembrance of his holiness. The air air. is subtle, moist, could, lighter then earth or water, thin, without colour, capable of heat and dryness, voided of light but apt to receive light, fluid, by which the parts are divided, and give place to other bodies and succeed them with incredible swiftness, Eccl. 1.6. movable, by which it is diversely tost too and fro of winds and other bodies, sincere in itself but capable of putrefaction, set in the midst betwixt Heaven and Earth. The benefits of the air are excellent: It refresheth and cooleth the heart and other members that boil with heat; it cherisheth native heat without which it would die presently: It tempereth the parching heat of the sun, and the exceeding brightness of it, which otherwise would much annoy and hurt the eye. It is the chariot of light, voice, sound, representations which come into the senses: It serves the eye to see, the ear to hear, the nose to smell. It is the minister of motion and breathing, the fosterer of life, the fodder of fire: for when air is shut forth, fire is quickly extinguished. Now if we compare the qualities of the air, with the use and end why it was made, we cannot but admire the singular providence, admirable wisdom, and great goodness of Almighty God, in fitting all things so exellently for the good of man. job 28.25. He fitted the air by weight, &c. Had the air been light, man could not have taken his rest quietly; had it been thick, it could not have been the instrument of motion, breathing, sight or hearing; had it been coloured, all things would have appeared like unto it: Had it been hot, it would soon have destroyed the native heat, and caused death. Who would not fear thee, O Lord, most High? in wisdom thou hast ordained all thy Works. The air that thou hast appointed to give life unto us, thou canst corrupt, that it shall become our bane, destruction and death, if we sin against thee. From the air let us come to the clouds: clouds. in them we may behold the wisdom, glory, goodness, and power of the Lord. The clouds are heavy, and yet hang above in the air without support; job 37.12, 16 Esa. 60.8. job 38.37. job 26.8.& 36.27, 28. Gen. 7. 1●, 12. Psal 77.17. job 36.22. job 38 9. Hab. 3.8. Psal. 104.13. Psal. 104.3 Nah. 1.3. Esa. 19.1. Psal. 18.9, 11. Numb. 9.15. Exo. 13.21.& 40.34. Psal. 99.7. Esa. 4.5. Prov. 25.14. 2 Pet. 2.17. Jud● v. 12. fluid, but run not abroad. Their motion is swift and various, as they are driven by the winds that blow out of divers Coasts of the world. The use of the clouds is great: They are heavenly Bottles hanged on high, to carry and contain the waters, wherewith God is pleased to moisten the earth to make it fruitful, or to drown it in judgement for the sins of men; They are as a Veil covering the light of the sun, and defending all inferior things from the scorching heat; They are the Garments of the Sea, and swaddling bands for it. They are called the Chambers of God, the Chariots and Horses of God, the dust of his feet. When the Lord covereth the Heavens with thick clouds, he is said to descend, or to come nigh the wicked in judgement. God hath sundry times manifested his presence to his people in a cloud. False Teachers, and such as make fair promises, but perform nothing, are compared to clouds without water. These things minister occasion of good thoughts, and led us to the meditation of Gods power, goodness, glory, and wise providence, who hath made and doth order all things according to his incomprehensible understanding. The rain rain. is a common and base creature, but a lively notable testimony of Gods liberality, wisdom, and almighty power. In Scripture he is called the Father of the rain. It is heavy of itself, Psal. 147.8. job 37.11, 12, 13. job 36.26, 27. Psal. 135.7.& 148.4. job 5.10.& 28.26.& 38.26. Deut 11.14 Psal. 65.10. Act 14.17. ●am 5 7. Zech. 10.1. job 37.5. job 38.28. job 26.8. Amos 5.8. Psal. 65.10, 11, 12.& 68.9, 10. Lev. 26.4. Esa. 55.10. Ioel 2.23, 24. Esa 30.13. Iam. 5.18. Psal. 104.13, 14. Amos 4.7. 1 King. 8.35.& 17.7, 9. Luk. 4.25. Deut. 28.23, 24. Esa. 5.6. jer. 14.4. Gen. 7.11, 12. Deut. 32.2. Mic. 2.6. Esa. 55.10 11. Esa 45.8. Mic. 5.7. Psal. 72.6, 7. Psal. 11.6. Mat. 7.26, 27. jer. 14.22.& 5.24. 1 Reg. 8.35. yet drawn up into the air by the heat of the sun, where it hangeth in the clouds by the appointment of God, until he command it to descend. It falleth by drops, and is not poured down all at once, lest it should destroy the fruits of the ground, and prove hurtful to man and beast. Nor is this to be omitted, that it descends more frequent and in greater abundance then Snow or hail. The Raine-water is more thin, sweeter, hotter, more boiled of the sun, and so more wholesome, more available for the increase of the fruits of the Earth then any other water whatsoever. The rain doth moisten the Earth, and make it fruitful; it causeth Grass, Herbs, Seeds and Plants to grow and increase: but if God withhold the former and latter rain, the Earth is barren, the Grass withereth, the Fountains dry up, and the Fruits of the Earth die and perish: whence followeth famine and death of men and cattle. rain also doth alloy immoderate heat, and so preserve the life and health of man and beast: but extreme rain destroyeth the fruits, washeth away the fatness of the earth, breedeth distempers in the body, and many ways afflicteth. The Doctrine of the Gospel is compared to rain; the blessing of God upon the Just is resembled to the rain that causeth the Herbs to flourish; the calamities that overwhelm the wicked are shadowed forth by an extreme and violent rain, that throweth down all before it. And by these things we are taught to wait upon God, to walk before him in obedience, and to repent of our sins if we have gone astray. The due due. that fals upon the ground in small round drops is an argument of the wisdom, power, and goodness of God, as the restraining of that, job 38.28.& 29.19. Prov. 3.20. Gen 2●. 28. Deut. 33.13, 18. Z●ch. 8.12. 1 Reg. 17.1. Hag. 1.10. is a token of his wrath and displeasure. The due is could and moist, and falleth in great abundance at some times of the year, bedewing the Herbs with small sprinklings as it were with pearls. It is more effectual to refresh the Earth, moisten Herbs, and cherish the fruits then any shower; It is profitable not onely to the nourishment of man and beast, but as physic it is useful for their health; It ministers matter to Hony, Sugger, Manna, and pearl. But Beasts, specially Sheep and young cattle, feeding upon Herbs full of due, do catch harm and die. The Lord saith, He would be as the due to Israel, to refresh and comfort them. Hos. 14.5. Psal 133.3. Deut. 32.2. Psal. 110.3. Prov. 19.22. Hos. 6.4. Hos. 13.3. The blessing of God upon the Just is resembled to the due. The Doctrine of grace is compared to the due: the Children of the Church in the time of the Gospel, to the due of the morning. The favour of the King is as due upon the Grass. The righteousness of the hypocrite like the morning due, which soon fadeth. The Hoare-Frost, Hoare-Frost. which the Lord scattereth as ashes, is an argument of his goodness and severity, the swiftness and efficacy of his Word. Psal. 147.16. For he turneth the due into Hoare-Frost, and the Frost into water according to his pleasure. The Hoary-Frost of Heaven, who hath gendered it? job 38.29. The use of it is to contain the remaining heat and to repel it into the inner part of the root, that it may lye hide there as balm for the preservation of the three. This is the fruit in the proper time or Autumn; behold the goodness of God. But in time extraordinary or unfit, as in Summer and Spring, it is hurtful to Vines, corn that beginneth to shute forth the ear, and Trees that bud or blossom. This is the rod of God to correct us for sin. The Lord gives his Snow Snow. like wool; He saith to the Snow, be thou on the earth. This is the work of God alone: Psal. 147.16. job 37.6. job 8.22. Lam. 4.7. Esa. 1.18. In armoniac Snow fa●leth somewhat read. Keck. Physic. lib. 6. cap. 9. for man cannot enter into the Treasures of the Snow. The Snow is pure and white, and descendeth in light flakes: it is softer then hail, but melteth not so soon. It moisteneth the earth slowly and by degrees, as it sucketh in the milk of Snow; As a garment of wool warms the body of man, so this woolly garment of the earth doth cherish its inward heat, and preserve the vital spirit of Seeds that they be not killed with could. And by its lightness and purity it doth leaven and purify the earth. In Summer the Lord refresheth the earth with rain, and in the Winter he clothes it with a garment of Snow. Thus he preserves all things when he seemeth to consume them. This Work of God setteth forth his glory, Psal. 148.8. and affords great matter of praise. Let us a little consider of the hail; hail. Who hath looked into the treasures of the hail, job 38.22, 23. which the Lord hath reserved against the time of trouble, against the day of battle and War? Surely the Lord is wonderful in this, as in all his Works. The forming of the hail, the divers shapes and figures, the impetuous manner of descending, is it not wonderful and terrible? hailstones are the Bullets of the Lord of Hosts, Exo. 9.17, 18, 19 Psal. 78.47, 48& 105.32, 33. josh. 10.11. Hag. 2.17. Apoc. 8.7.& 11.19.& 16.12. Esa. 28.17. Ezek. 13. 1●, 13. ordained for the execution of his just judgement, hurting the Fruits, Trees, Beasts and men themselves: whereby such as daub with untempered mortar, may learn that their work shall not stand. The Winds Wind. are Witnesses, Chariots and Stewards of God. Witnesses, for they show that there is a God Almighty, jer. 10.13.& 51.16. Psal. 135.7. Mat. 8.27. Amos 4.13. Ecc. 11.5. joh. 3. ●. who bringeth the Winds out of his Treasures, raiseth and stilleth them at pleasure. Who can bind up the Wind in his den, or cause it to blow upon the earth? none, but the mighty Lord. The Wind is invisible, but strong and mighty, discovering itself by sound and effects; but we know not whence it cometh, nor whither it goeth. They are the Chariots of God: for he is said to ride upon the Clouds, and the Winds are as wings added to them. Psal. 104.3. Psal. 18.11. 1 Reg. 18.45. Gen. 8.1, 2, 3. They are the Stewards of God, because they dispense his benefits and judgments. The Winds with their wafts do move and alter the air; gather clouds and dissolve them, cause rain and make fair wether, purge the air and Water by motion that they putrefy not, and so become perilous to man and beast. Further, as they are instruments of much good to man, so are they means of many evils, because of sin. For they bring rain, cause diseases, job 1.19. Exo. 10.13. Psal. 48.7. Ion. 1.4. Mat. 8.26. jer. 22 22. Psal. 55.8. jer. 18.17. Ezek. 5.12.& 13.13. Prov. 1.27. Esa. 41.16.& 57.13. Psal. 1.4. job 21.17, 18. Ezek. 1.4. Amos 4.13. joh. 3.8. Eccl. 11.5. job 6.26.& 15.2. Hos. 12.2. job 7.7. Prov. 11.29. Iam. 1.6. Eph. 4.14. Mat. 7.27. rent Trees, overthrow Houses, break Ships, eat up the green Pastures, blast the corn, &c. Whence the wrath of God is compared to a Windy storm or Tempest, and the destruction of the wicked to a whirlwind. The consideration hereof doth admonish us to praise the Lord for his goodness, and to return unto him by true repentance, if we have gone astray. The work of the Spirit in our regeneration is compared to the way of the Wind: so is the work of God, which he is about to do. vain words are called words of Wind: vain hope is resembled to the Wind. The life of man is a Wind. He that troubleth his house[ saith Solomon] shall inherit the Wind. The wavering, halting, unsettled man, that is tossed too and fro with every temptation, occasion or blast of vain Doctrine, is said to be blown up and down with the Wind: Whereby we are taught to build surely upon the Rock Christ Jesus. Thunder Thunder. and Lightning is the terrible voice of God, which with vehemency of the crack, swiftness of motion, large excussion of fire, job 28.26.& 37.1, ●, ●, 4. Psa●. 11.6.& 18.13. Psal. 97.3, 4.& 144.6.& 104.7. Psal. 29.1, 2, &c. Psal. 29.4. job 37.2, 3. and strangness of effects suddenly following, doth terrify man and beast, yea, make the Mountains to leap, and the Hills to quake for fear. Thunder is most vehement, exceeding the noise of many waters, swift, most potent, and full of Majesty. The Effects of Thunder and Lightning are both profitable, and hurtful. They are profitable, that they purge the air from poisonous and gross vapours, they prepare the womb of the earth to nourish the Seeds better, they make the earth fruitful as they are accompanied with showers which shut the Pores of the earth, that the spirits of Fruits do not breath forth, and the Seed whither; or as the Lightning with its hot and subtle spirit, doth open the passages of the earth tied together, and so cause the Seed almost choked, to bring forth increase. Their hurtful Effects are many: they dry up tender herbs, offend the sight, infect the body with noxious vapours, corrupt Wine and Beer. Strange things are reported of the Lightning; as that it hath burnt the Vessel when the Wine hath not run out; it hath melted a Sword and not hurt the sheathe; and silver and gold hath been melted by it, the Purse not touched: It hath burnt the hair upon mans body, not hurting the skin or any other member; and the like of his garments, shoes, girdle, &c. The Mother being safe, Infants do oft perish in the womb by Lightning. Some by Lightning are brought to madness. Psal. 29.1, 2. Exo. 9.23. Exo. 19.16. 1 Sam. 12.18, 19, 20. Esa. 29.6. 1 Sam. 2.10. It hath consumed man inwardly, without any visible or apparent hurt outwardly. These things call upon us to praise and extol the great and glorious Name of the Lord our God. When it thundereth, then God doth speak and warn, that we aclowledge our impotency and uprighteousness, and ascribe unto him power and Majesty, trusting in his defence, who is able to subdue all our enemies, and flying unto him by hearty prayer, and true repentance. Let us come down to the Water: Water. It is a could, fluid and moist body, inclining to a round figure, greater then the earth if we respect natural extensibility, but lesser then it if we consider profundity, lighter then the earth, without colour, thicker and more solid then the air, of perpetual motion, apt to receive divers qualities, job 26.10. Psal. 104.6, 9. and for the good of the whole gathered together into certain channels of the earth. The Water is the great Miracle of the world, if we consider its motion, variety, place, and qualification for the sundry uses whereunto it is appointed. It is moved continually, but the natural cause of it unknown; Psal. 104. 2●. the variety of things that are bread in the Waters are innummerable; The Water hath concavities in the earth, but is not properly sustained of it, as being lighter; It is ordained to be a receptable for the Fish, and matter for their nourishment; and accordingly it is fitted, being more thin and subtle then the earth, else they could not move therein, but not so subtle as the air, for else it could not be matter of food, nor fit for their swimming. Who knoweth not the profit of the Water? whereby the earth is moistened, which otherwise would be unfit to bring forth fruit: It washeth away the filth of the body, cooleth against the heat of the sun; refresheth when we are tortured with thirst; profiteth both in Summer and Winter, sick and whole, night and day. It is the Seed of Minerals and Metals, Gold, Silver, Brass, led, pearl and precious Stones. For as the Fruits of the earth have their roots and seeds in the earth, but their perfection and ripeness they obtain in the air: so the Fruits of the Water have their seeds and roots in the Water, but obtain their perfection and ripeness in the earth. Oh, the incomprehensible wisdom and goodness of God! Psal. 104.6, 7, 8, 9. How clearly doth it shine in this world? Who can shut his eyes so close, as not to see, it is his mercy that the Water doth not overflow and drown us; or that it is made serviceable for our use? The trunk or body of this Water gathered together into one place, is called Sea; and the Fountains or Rivers dispersed through the earth, are as boughs or branches of it. The Sea is great and spacious, Psal. 104.25. swelling in some parts above the earth, but keeping itself within limits or bounds prescribed by the providence of God; not rising with the Waters that flow into it from the Rivers, Eccl. 1.7. not decreasing notwithstanding the abundance of Waters it sendeth forth to refresh the earth, Herbs, Plants, and for the use of man and beast. The saltness of the Sea is both wonderful a●d profitable for the more fit habitation of Fishes, Psal. 104.26. who are delighted with saltness, and that it might the better carry the heavy burdens of Ships, and be more commodious for sailing. The course of the sun is admirable, so is the ebbing and flowing of the Sea. O Lord, thou hast not left thyself without witness, Job 38.8, 9, 10 in that thou hast bounded in the proud waves of the Sea by the Sands upon the shore, saying, hither shalt thou go, but no further. Jer. 5.22. Esa. 50.2. Who would not fear thee, O Lord of Hosts, and tremble at thy presence, who hast placed the Sand for the bound of the Sea, by a perpetual decree that it cannot pass it. If the raging Sea be obedient to thy Word, how stubborn shall man show himself if he be disobedient? The Fountains and Rivers, that are as branches of the Sea, are fresh, sweet and more pure: and may fitly be called the milk of things vegetable. And it is admirable to think, that Waters should continually issue from the Sea by cavites and veins into all parts of the world, and in passage should lose their saltness. How excellent are thy works, O Lord? How great is thy goodness towards the sons of men? Thou art the Father of the Family, Psal. 104.10, 11, 12. Esa. 28.25. that providest liberally for every living thing. Thou sendest the Springs into the valleys, which run among the hills. They give drink to every beast of the field: the wild Asses quench their thirst. By them the Fowles of the Heaven have their habitation, which sing among the branches. Who can comprehend the benefits and comforts, that the Streams and Fountains do afford to man and beast? Psal. 42.1. Apoc. 22.1. Ezek. 47.12. Esa. 12.1, 2, 3. Jer. 2.13. Who knoweth the cause of their perpetual flowing? O my God, I will praise thy goodness as long as I live. What are the Rivers of Water to the thirsty Plants or chased Hart, that is thy favour, thy grace, and the word of comfort to the thirsty soul: Oh, satisfy me with thy favour, refresh me with the Waters that flow from thy Sanctuary. Ice Ice. is water in substance, differing from it onely in manner, viz. in congelation: Job 38.29, 30. but God must be acknowledged the Author of it. Out of whose womb came the Ice. The Ice as a ston or bright crystal, doth sometimes cover the face of the deep, and grow to that hardness and strength, that it is able to bear laden wanes. Psal 147.17. Is not this a great work of God to be had in remembance? He casteth forth his Ice like morsels. The Earth Earth. is the lowest Element, could, dry, thick, heavy, placed in the Center of the World, unmovable, the receptable of heavenly influence, round, that on every side it might receive the influence of the Heavens, making one Globe with the water, 2 Pet. 3.5. Psal. 136.6. standing in the water full of hidden quickening seed, tempering the moistness of the air and water in bodies with its dryness and solidity; the glory of God, his eternal power, wisdom, and goodness do shine clearly in the qualities, Psal. 115.16. situation and use of this body great and massy. It is firm and solid, that might be commodious for the habitation of men and beasts: for otherwise the bruit creatures could not walk, feed and lye, nor man with safety plant, travel and build upon it. It is heavy and great, yet hangeth in the midst of the world, as the Center, being underproped with no pillars, or natural foundations. It is the powerful Word of God that hath fastened the pillars of the Earth, Job 38.4, 5, 6. Psal. 24.1, 2. Job 26.7. Psal. 93.1. Psal. 104.5. Esa. 42.5. Psal. 119.90. Esa. 48.13. and laid the corner ston thereof. It is round, yet immovable; in figure apt to move, but cannot be moved of the water. This is the work of God, and it is marvelous in our eyes. It is seated lowest, that it might receive the influence of the Heavens, and other creatures might lend their help for the preservation and bringing forth of all things requisite for the use of all living creatures. Oh, the admirable frame of the Earth; as in the body of man there be veins and Arteries, humours and marrow: so in the Earth, there be veins and Concavities by which waters are conveyed from the Sea to all parts of the Land; there be humours and marrow, which is the vital spirit and seed of things that grow upon it, or be fostered in the bowels thereof. The outward face of it may seem dark, ha●d, dead, dry and could, but it is a most fertile Mother, best, most patient, unwearied, most constant, most faithful, most liberal, always bearing in her womb, and in her arms. What shall we say of the benefit of the Earth? It is the seat of men, it receives, nourisheth and sustaineth them when they are born and brought forth; It takes them into her lap when they die and return unto the dust. It is the storehouse of plenty, the Garden of delights, the shop of Medicines; It is prodigal of all good things, fruitful, even to pleasure and delight. It bringeth forth and nourisheth infinite variety of yearly fruits, of divers kinds, colours, forms, taste, qualities and operations; Psal. 104.24. and these not for necessity onely, but to please and delight the senses. The Earth, O Lord, is full of thy goodness. This first leaf sheweth, what plenty of good matter might be gathered out of this large Volume of the Creatures: but it is infinite to prosecute each particular in this order: I will therefore briefly note by some particulars mentioned in Scripture, how use may be made of every thing in Heaven and Earth, and of whatsoever doth befall us. Thou canst not abide t● look upon the sun: job 37.10.22. how should we comprehend the reverend Majesty of God? Good men are resembled to Trees Trees. planted by the Rivers of water, whose leaf never fadeth, and that bring forth seasonable fruit in their kind: Psal. 1.3. Jer. 17.8. Psal. 92.8, 12. Mic. 7.4. Isa. 10.27. judas v. 12. The ungodly are likened to briars and brambles, to the barren Fig-tree, to Trees twice dead and plucked up by the root, whose end is to be burned. The Grass, Grass. Herbs and Flowers which quickly whither, or are cut down before the evening, represent the shortness and vanity of mans life, and all outward glory. Esa. 40.6. 1 Pet. 1.24. The good Ground Good Ground. that receiveth the seed, and bringeth forth ripe fruit, is an Image of the good Hearer, that hideth the Word in an honest and good heart, and yeeldeth perfect fruit with patience. Luk. 8.15. Mat. 13.19. Mat. 13.20, 21 The high-way side shadoweth forth the Hearer that understandeth not the Word, giveth it no entertainment; the corn upon the house top that withereth before Harvest, resembleth the temporary Believer, that rejoiceth in the truth for a time, but starteth aside in persecution, or is choked afterwards with the carnal pleasures or profits of this world. Our Saviour compareth the Doctrine of the Gospel to Leaven Leaven. that leaveneth the whole lump, and seasoneth it to be fit for use: Mar. 4.31, 32. and the Word of his Kingdom to the grain of mustard seed, that being cast into the earth doth grow and increase, till it become a great three. The wicked are likened to the chaff, chaff. that is scattered too and fro upon the face of the earth, driven with the wind, and at length cast into the fire: Psal. 1.4. Psal. 35.5, 6. Amos 9.9. the godly to the grain full of sap, that cannot be blown away, and is carefully laid up for use. The Church is likened to a Barn-Floor, Barn-floor. wherein there is both chaff and Wheat, light and good corn mingled together, till it be sifted with the sieve, or famned with the fan: Mat. 3.12. The Doctrine of the Gospel Discipline carefully exercised, and afflictions sent of God, are compared to the sieve or fan, whereby the good and bad are separated one from another. The cursed Ground Cursed Ground. that drinketh in the former and latter rain, but bringeth forth nothing but briars and brambles, is a representation of their condition that live under the means of grace, Heb. 6.8. but walk after the flesh and lusts of their own hearts. The knowledge that the Ox Ox. taketh to his Owner, and the ass to his Masters Crib, Isa. 1.3. is an admonition to us to look up to the Lord from whom every good and perfect gift cometh, and in thankful obedience to aclowledge his love. The Stork Stork. in the Heavens knoweth her appointed time, and the Turtle, and the Crane, Jer. 8.7. and the Swallow observe the times of their coming; whereby we are instructed to observe the judgement of the Lord, and the day of our visitation. As the Eagle Eagle. stirreth up her nest; fluttereth over her young, spreadeth abroad her wings, Deut. 32.11, 12. Exo. 19.4. taketh them, beareth them on her wings: So the Lord preserveth his people, and leadeth them in safety notwithstanding all that rise up against them. By the meekness of the poor Sheep, Sheep. not bleating when his fleece is taken away, Joh ●0. 27. Isa 53.7. or his throat cut, we are taught to be patient in all wrongs, afflictions, and disgraces of this world. As the Hen H●n. gathereth her Chickens under her wings, so doth the Lord defend and shadow them that put their trust in him. M●● 23 37. The provident Ant An. gathering her meat in Summer, doth call upon us to redeem the time, Pr●v. 6 6, 7, 8.& 30 25. and observe the opportunity offered for the gaining of things temporal and spiritual. The Hill-Rats H●ll-Rat make their houses in the Rocks, and so deliver themselves from dangers that beset them: Prov. 30.26. thereby we are taught, to work ourselves by a lively faith into the impregnable Rock Christ Jesus, and to fly unto him as our strong Tower of defence. The Spider Spider. taketh hold with her hands, and is in Kings Palaces: whereby we are taught to be industrious and diligent, Prov. 30.28. not slothful in our Vocations; to be expert Artificers and exact workmen, not unskilful slubberers in our Trades. And from the three last mentioned examples we are instructed, that though we be weak in ourselves, we should not fear to set upon hard and difficult things, if we be called thereunto; for industry and skill can effect great things, and overcome manifold impediments. The Spider plies her web in Kings Palaces, where are many comers and goers; and is not ashamed in respect of the pomp and Majesty of the presence, nor drawn aside to look after them that pass too and fro, nor dismayed though her work come to nought and be swept away: by which example we may receive instruction, not to be terrified from the works of our calling by any presence. The Locusts Locust. have no King, yet go they forth all by Bands: whereby we are admonished, Prov. 30.27. that needful and good services are to be performed, though we be not urged thereunto by compulsion, nor forced by the command of authority; and that association and concord is very useful, and of great validity, in every state public and private. As the partridge partridge. sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, jer. 17.11. shall leave them in the midst of his daies, and at his end shall be a fool. The horseleech horseleech. that crieth, give, give, representeth the nature of the covetous that is never satisfied. Prov. 30.15. The Serpent Serpent. is wise to save his head; and the Dove innocent and harmless without gull: Mat. ●0. 16. whereby we are admonished to be discreet without fraud, and innocent without folly. Ma●. 3.12. 1 Thes 5.19. joh 4.4. Psa. 66.10. 1 ●et. 1.7. Esa 48.10. Zech. ●3 9. Esa. 27.4. The Spirit of God is resembled to Fire Fire. that enlighteneth darkness, purgeth dross, melteth Iron, and warmeth the could ston: It is also compared to living waters, that refresh, quicken, make fruitful, and spring continually. Afflictions to the godly, are as Fire to Gold, which it purifieth and refineth: but the wrath of God to the wicked, is as Fire to thorns, stubble, dross, dry wood, which are easily consumed. The continual disquietness of the Sea, Sea. setteth forth the restless state of the Isa. 57.20, 21. wicked, that boil inwardly with lusts, and are tortured with an evil conscience. Many profound and deep mysteries of Divinity are notably pourtraited to our sight by earthly similitudes. The helpless condition of a poor Infant Infant. new born, whose navel is not cut, that is not washed with water, nor salted with salt, Ezek. 16.6. may put us in mind of our misery by nature, who are defiled with sin, and dead in trespasses. Our spiritual incorporation, conjunction and growing up in Christ, is shadowed by the union of the Vines Vine. and branches, of the head and members, Joh. ●●. ●. Eph. 1.21.& 4.16.& 5. ●●, 32. of the foundation and building, and of man and wife in one matrimonial body. The branch draweth sap from the Vine; so do we suck grace from Christ: the branch abiding in the Vine beareth good fruits; so shall we if we abide in Christ. The thirsty ground drinketh in the rain; the new born Babe Babe. desires the sincere milk of the Word, that he may grow thereby: so must we desire, drink in, 1 Pet. 2.2. digest, and keep the sincere milk of the Word, that we may increase and thrive in spiritual things. The seed Seed. that is not quickened except it die, 1 Cor. 15.36. is a similidude of the resurrection of our bodies, that shall be raised again, though they be turned into the dust. The Lord is compared to a Nurse, Nurse. a Father, a Shepherd, a Vine dresser, Esa. 49 15. Hos. 11.3. Esa. 48.4. or Husbandman. The Nurse cannot forget her sucking Babe, taketh it by the arms, teacheth it to go: so dealeth the Lord with them that be his people, whom he hath chosen to be his treasure. Fathers correct their Children in love, for their amendment; they draw them with the cords of love and kindness; Psal. 113.13. Luk. 15.15, 16, &c. Mat. 6. they provide things necessary for them according to ability; they rejoice in their return, if they have gone astray: in all these things the Lord sheweth himself to be a most kind Father to all that fear before him. Shepherds Shepherd. led their Flocks to green Pastures, put the tender Lambs into their bosom, drive the great with young softly, watch them by night, Psal. 23.2. jo. 10.1. Esa. 40.11. Psal. 121.4, 5. Luk. 15.4. jo. ●5. 2, 3. that they be not devoured with wild Beasts, and seek the strayed Sheep till they have found him: in all these things the Lord sheweth himself to be the good Shepherd, that careth for his Flock. The Husbandman will hedge and plant his Vineyard, manure and prune his Vines that they might bring forth sweet Grapes in greater plenty: this setteth forth the manner how the Lord dealeth with his pleasant Plants. Children Children. delight in their Parents, run to them for what they need, trust in their providence, be content to live at their finding, Psal. 13●. 1, 2. Ps. ●0. 12, 13. desire to behold their smiling countenance, if at any time they frown upon them; whereby we are admonished to rejoice in God, to trust in his mercy, to desire his favour, and freely to resign ourselves to live at his finding. lukewarm water lukewarm water. is noisome to the stomach, and meat half roasted unsavoury to the taste: no better the service of a lukewarm Christian before God. Rev. ●. 16. Holiness is resembled to a Garment; Garments, faith to a Shield, hope to an Helmet, sincerity to a Girdle, righteousness to a Breast-plate, Col. 3.12. Rom. 13.13. Eph. 4.23, 24. Eph. 6.14, 15, 16. the Word of truth to a Sword, the preparation of the Gospel of peace to shoes: when we put on our apparel, and gird them to our loins, that they may sit close and be for use, we are put in mind of that spiritual Raiment which must be put on and worn continually. The loathsome course of them that turn to sin again after profession of amendment, is likened to the returning of the Sow that was washed, Swine. 2 ●et. 2.22. Prov. 26.11. to wallow in the mire, and of the Dog to his vomit. As the day day. is in the hand of the Potter, so are we in the hand of God, who hath power to frame us to honour or dishonour, according to his own pleasure. Isa. 45. ●. jer. 19.11. Isa. 30.14. Rom. 9.20. The potsherd cannot say to the Potter, why hast thou made me thus; nor is it for man to dispute with his Maker. Children grow as in age, strength, and stature, so in wisdom and discretion, foregoing their childish conditions: so should we grow from grace to grace, 1 Pet. 3.18. renouncing those vanities that we formerly delighted in. corporal Hunger Hunger. and thirst after the supply of things neccessary for the maintenance of this life, Matth. 5.6. Isa 55.1. Jo. ● 37. 1 Cor. 14.1. doth mind us of our duty to thirst spiritually after the true bread and water of life, after sound righteousness and true holiness. Our readiness to give good Gifts Gifts. to our Children when they crave them, should bring to remembrance the readiness of our heavenly Father, to give his Spirit to them that ask it. Luk. 11.13. Matth. 7.11. Washing. sin is the slain and filthiness of the soul, which must be washed away with the blood and Spirit of Christ: Isa. 1.16. Iam 4 8. jer. 4.14. 2 Cor. 7.1. When we wash our hands, rub our garments, cleanse our vessels, we should remember it is our duty to make clean the inside of the cup or platter, to purge and purify the heart and conscience. The creatures are subject to vanity Subjection to vanity. for the sin of man, and thereby we should be put in mind of our transgression: If the earth give not her increase, the fruits be smitten, Rom. 8.20. our horse stumble or fall under us, we must consider how we have dealt undutifully with God, and turned aside from his Commandements sin is a spiritual sleep Sleep. or slumber: as we rouse up ourselves from bodily drowsiness when we have any special occasions, Matth. 25.5. Eph. 5.14. so should we at all times watch against sin and the occasions of it. Strangers Stra●gers. are careful to walk inoffensively, love not to be long absent from home, 2 Pet. 2. 1●. and patiently bear many things not so agreeable to their mindes: whereby Christians should be admonished, that it is their duty to hast towards Heaven, live unblamably, and possess their souls in patience. The courage of the lion, lion. which turneth not away from any; and the valour of the Horse, Prov. 30.30. job 39.20, 21, 22, 23. that rusheth valiantly into the battle, as it setteth forth the goodness and power of God, who hath given such gifts unto his creatures; so doth it teach us to be courageous for the truth, and to go forward with undaunted resolution in the ways of godliness. Wisdom in ordering earthly business. Isa. 63.13, 14. Esa. 28.26, 27, 28, 29. Wise men lead their Horses or cattle gently down steep hills or descents, lest they should stumble or catch harm: so doth the Lord led his children in their dangers. The Husbandman observes his times and seasons to plow and sow, orders all his grain according to the nature of it: so hath the Lord his times for mercy and judgement, and he dealeth will all men according to their state and condition, as may be most for the glory of his name, and the comfort of his servants. Prov. 18.10. In times of war or great peril, men plant themselves in the strongest Castles or places of defence; so should we run unto the Lord our rock and high Tower of defence. The diseased seek to the Physician, the wounded to the Surgeon; Esa 53.5. Mat. 8.16, 17. so must the distressed conscience to Christ Jesus the spiritual Physician of the soul. clients, that cannot speak for themselves, nor lay forth their own Cause, are glad to entertain Advocates, to make known their suits and procure them favour: what a privilege is this, that all the elect have Christ Jesus to be their Advocate and intercessor? 1 joh. 2 2. The Merchant is diligent to take his opportunities to buy and sell; Eph. 5.15. Gal. 6.9, 10. so is the Husbandman to plow and reap: which mindeth us of our duty to repent and do good whilst the season lasteth. Men dig for silver and gold; in receiving sums of money, they are wary not to take slips for current coin: Prov. 2.1, 2, 3. 1 Thes. .22. 1 joh. 4.1. so must Christians cry for wisdom, search for knowledge, and try the spirits that they be not deluded with error. He that disburseth money upon Lands, will look to it that he be not deceived in the tenor: In our spiritual purchase, Lam. 3 40. we must be circumspectly not to embrace a shadow for the substance. The Providence of God Providence of God. in causing it to rain upon the desert where no man dwelleth, in feeding the young Ravens, in satisfying the lions whelps, and clothing the lilies of the field, ●sal. 147.9. job 38.29.40, 41. Mat. 6.20.27 28. 2 Sam. 17.14 Esa. 19.11, 13. Job 12.17. 19.23. doth teach us to trust in the Lord for food and raiment, casting off excessive and distrustful care. The manner of Gods administration also doth minister infinite occasion and variety of good meditations; if we do observe how he doth forbear the wicked, correct his children; destroy the ungodly, deliver them that trust in his mercy; confounded the devices of the crafty, set at liberty the simplo and him that hath none to help him. But when should I make an end, if I stand to rehearse particulars; these may suffice to show how we may raise matter of good meditation from the works of God, yea from every thing we go about, or that doth befall us. I will not stand to ripp up that treasury of matter that is to be found in the word of life, the holy Scriptures: without question from the Works and Word of God, a man, if he will be industrious, may abundantly furnish himself. Fourthly, Diligent conscionable reading the holy Scriptures and other holy books, is a special means to prevent rovings: for it furnisheth the heart with good matter, helpeth the memory, quickeneth the affection, and kindleth the desire of good. Fifthly, Pray God earnestly to keep and direct our thoughts. We are not able to turn our eyes from vanity, nor to keep the door of our lips, much less to order our cogitations, without his special grace. Sixthly, We must hold our thoughts to things above, though it be painful at the first. The greater strangers we be to good thoughts, the more tedious it is to keep our hearts unto them: but custom makes that easy and delightsome, which at first was harsh and difficult. CHAP. VI. Of the third sort of evil Thoughts, viz. such as proceed from original corruption, which are of divers kindes, respecting God, his worship, Word and Works, our neighbour, or ourselves. Rules for the trial of ourselves touching our Thoughts. How these evil Thoughts are to be reformed. Question. WHat are the third sort of evil Thoughts that must be shunned? A. They are evil in themselves, which proceed from original corruption, that poisoned fountain of impiety and unrighteousness. Q. What Thoughts proceed from Corruption? A. They are of divers kindes, respecting God, our neighbours, or ourselves. Natural imaginations concerning God, respect his Glory and Majesty, his Worship, his Word or Works. Psal. ●4. 1. Exod. 5.2. Gal. 4.8. Eph. 2.12. Rom. 1.22, 23. Psal. 106.28. Psal. 96. ●. Hab. 2.18, 19. Job 22.13. Psal. 10.11. Esa. 29.15. Psal. 94.7. Deut. ●9. 19. Psal. 50.21. Amos 6.3.& 9.10. Psa. 78.19, 20. Esa. 37.10. Psal. 30.6. Eze. 12.27. Esa. 28. ●5. Obad. v. 3. Esa. 10.11. Esa. 14 13. Rev. 18.7. Esa 47.7. Psal. 12.4. Psal. 3●. 22. Numb. 20.12. Matth. 14.30. Psal. 116.11. Luk. 1.20. judge. 6.13. Gen. 1●. 12. 2 King. 7.2 2 Pet. 3.3. The corrupt Thoughts of men concerning God himself, are 1. atheistical; as the fool saith in his heart, There is no God; Pharaoh, Who is the Lord that I should obey him? 2. Idolatrous; when men give that to Idols, things that are no Gods, which is proper to the Lord alone. 3. heretical; when men deny the distinction of Persons, question the Divinity of the son or holy Spirit, or conceive of God according to their own fancies, not as he hath revealed himself. 4. Impious and profane; as that he doth not see, behold or take notice of the doings of men; that he will not punish or call to reckoning or account for our misdeeds; that he is not omnipotent to save or destroy; nor good and gracious to help or succour in due season. And from hence arise Thoughts of security, that evil shall not come nigh unto us: of pride, that we can never be moved, that no man can withstand our power; that we shall fit as Queens, and never see any sorrow or calamity; that we shall not be subject to any commands: of distrust; that God doth not regard, will not make good what he hath promised: Exod. 5.21.& 14.10, 11.& 6.2, 3. Psal. 106.7, 8. Matt●. 8.26. I●h. 3.9 Hab. 1.16. Esa. 22.10, 11.& 30.2. job ●1. 15. Psal 73.13. Mal 3.14. jer. 44 19, 20. Ma● 1.3. Amos 8 5, 6. Ma●. 1.8. Esa. 58.3. Esa 29.13. Mark 7.. judge. 17.13. joh. 18.38. 1 Cor. 1.21.& 2.14. job 21.14. Esa. 5.19. jer 6.16.& 43.2. Luk. 19.14. Ezek. 8.12. Zeph. 1.12. jer. 12.1. Ezek 18.2. Rom 9. ●9, 20. 2 Chro. 28.23. Rom. 6.1. Rom. 3.7. of derision and scorn; that what he promiseth or threateneth shall never come to pass: of murmuring and impatience, fainting and unquietness: of contempt and disregard; as if the help, assistance and favour of God were not to be esteemed: of carnal confidence; as if we were able to provide for or help ourselves, by wit, wealth, friends, or wicked devices. Touching the Worship of God, the corrupt thoughts of men are, that it is a vain thing to serve the Lord, or pray unto him; that the true worshipping of God, is the cause of famine, war, pestilence, unseasonable weather, sickness and death; that it is tedious and burdensome, a great loss and hindrance; that the vile and base is good enough to be offered unto the Lord; that he should be pleased with lip-service and good intents; that vain inventions and Traditions of the Elders are to be observed, above whatsoever the Lord commandeth; that we shall prosper when we commit Idolatry. Concerning the Word of God, the corrupt imaginations of man are, that Religion is but a matter of policy to keep men in awe, and that it is indifferent of what Religion we be, whether of any or none, true or false; that it is most vain and foolish to suffer any thing for the truth of God, or to be scrupulous of lesser sins that are not forbidden by the Laws of men; that the wisdom of God is foolishness: and from this followeth, that we desire not the knowledge of the Almighty, that we set light by and deride his threatenings, and resolve that we will not deny our pleasures to yield obedience to his Commandements. As for the Works of God, the Thoughts of men are, that the Lord will neither do good nor evil; that he hath forsaken the earth; that his works are unequal, in that the wicked prosper, and the godly are afflicted every morning; that his Decrees are unjust; that they please God best that find good success in the things of this life. And these blind, crooked imaginations, bring forth many other perverse conclusions; as, that we may sin freely, because God is merciful; that we may do evil to save ourselves from danger, to please our friends, or that good may come thereof; that of two evils of sin, the least is to be chosen. Q. Some natural men never found any such Thoughts in their hearts, how then may it appear, that these be their Thoughts? Prov. 14.12. 2 King. 8.13. A. The heart is fraudulent and deceitful: Hazael knew not the cruelty, nor the Disciples that fearfullness and timidity that was in them But the better to try ourselves touching our Thoughts, we must observe these Rules. First, These Thoughts are not always in the heart, but as occasion is offered: The rich man thinks that he would not steal; the poor man that he would deal liberally: but the present state and occasion manifesteth what we are. In peace our Thoughts are presumptuous, Psal. 30.6. Psa. 77.10.11. job 16 13. distrustful in danger, repining in affliction, wearisome in the service of God when we would follow any other delight, impatient when we are reproved, admonished, urged to any duties that across our wills, loose in secret, &c. Secondly, Our profane ungodly Thoughts may be discerned, by certain signs and tokens which appear in our life and conversation; job 21.14. as, Contempt of true knowledge: for did men fear the Lord, they would receive the Law at his mouth, and inquire how they might serve and please him in uprightness and integrity. Psal. 14.4.& 91.14, 15. Neglect of holy prayer; for they that know the power and goodness of the Lord, will certainly have recourse unto him. senselessness in hearing the Word of God: jer. 36.24. Psal. 53.4. ●sa● 14.5. Matth. 24.37, 38, 39. Jer. 5.3. Amos 6.5. Esa. 22.13, 14. for if the lion roar the beasts tremble; the Tenant is dismayed if the Landlord threaten: and if men believe the sovereignty of the Lord, will they not be moved when he speaketh? Careless seeking the face of God and his favour in private, by faith, repentance, sincere worship, and true-hearted obedience: Scorning the poor that putteth his trust in the Lord. Voluptuousness; when men eat and drink, and sport and play, never minding the judgments of God, nor the miseries of their brethren. partial outward reformation; no further then custom driveth or fear compelleth: profaneness; when our ways are corrupt, Psal. 14.1. Psal. 53. ●. and our works abominable in the sight of God. These things be undoubted evidences of evil Thoughts, that possess the mindes of all natural men. Q. What are the evil thoughts of natural men concerning their neighbours? A. These also are divers. First, Thoughts of dishonour and abasement; as, Luk. 18.11. Isa. 65.5. Matth. 20.20. Prov 30.17. 1 Cor. ●. 2. Gen. 58.24, 26. that others are base in respect of ourselves; that we are too good to be counseled, guided, advised by our parents; that the offences of other men are great and heinous, ours light and small. Secondly, Of Injustice; That we envy, repined, disdain that others be preferred before us; that we will not lend or give to our brother in distress, because we shall not gain by it; nor help him, because he is our enemy: that we will do this or that wrong unto him, G n. 4.6. Deu●. 15.9. Job 31. 2●. Exod. 23.5. Psal. 8 .4.& 4.8. Ma th 24.9. 1 ●e●. 4.4. Prov. ●. 29. Prov. 24.29. Prov. 20.22. 1 King. 22 8. Luk. 3.19. Luk. 11.53, 54. Gen. 20.15, 16. Psal. ●0. 18. 2 Sam. 13.2. Hos. 7.1. Amos 8.5, 6. Mich. 2.2. Amos 4 1. Hab. 2.9. 1 Sam. 1.13, 14.& 17.28. Matth. 9.3. Act. 2.13. Psal. 70.2. Obad. v. 12. because he feareth God, or dwelleth securely by us; that we will do to others as they have done to us; that we will be avenged of them that urge or provoke us; that if we be rebuked, it is in spite and malice, and not to be endured. To this head may be referred, Thoughts of filthiness and uncleanness; of fraud, consenage, circumvention, and oppression; of slander, suspicion and misconstruction of mens sayings and doings; of covetousness, freting, and rejoicing in the hurt of our brethren. Q. What are the Thoughts of natural men in respect of themselves? A. Naturally we are marvelously conceited of ourselves, greatly in love with our own shadow, and accordingly do our imaginations run. First, Zep. 2.15. Isa. 14.13. Rev. 18.7. Joh. 4.8. We lift up ourselves as the only excellent in wit, wealth, strength, beauty, courage, sufficiency, friendliness, &c. And hence proceeds discontentment, boasting, contention, desire of vain glory, obstinacy, affectation of novelties, presumptuous adventuring upon callings and actions too high for us, inconsiderate rashness, frowardness, and what not? Secondly, Mat. 9.12, 1●. Luk. 15.2. Jer. 2.35. Rev. 3.17. Hos. 12.8. Deut. 9.4. Psal. 10.6. Esa. 28.15. We fancy that we are righteous and holy by nature, pure, innocent and just in conversation, and that whatsoever God giveth it is for our own righteousness and good deeds. Thirdly, We flatter ourselves that God is pleased with us, because we prosper; that we shall never be called to reckoning, because we have so long escaped; that if we be afflicted we have our punishment here; that it is repentance sufficient, to say, God forgive me, I am sorry for it; that it is well with us, so long as we have a good meaning, though our deeds be evil. Fourthly, In distress we are ready to faint, Psal. 13.1. and to think that our wound is uncurable, our case forlorn, worse then any bodies. Thus we are apt to run from one extreme to another, but never to abide in the right way. Q. Are all Thoughts that proceed from corruption evil and sinful, even those whereunto no consent of will is given? A. That all such imaginations are evil, appears; First, Because the root from whence the least Thought doth spring is nought, our own inborn corruption, whereby the heart is set open to conceive such wicked Thoughts, yea, apt to give some room unto them, without detestation, at the first rising. Secondly, Lust conceiving bringeth forth sin: But lust cannot conceive and be with child of sin, and be any other thing then sin. Are fishes bread of Serpents? Or is it possible, that the Fruit and the three should be not of one nature? Thirdly, The Law condemneth all such motions: for Philosophers and other Heathen men, that never heard of the Law of God, have condemned settled purposes to do evil. Therefore this must needs be more close and secret, which Paul himself, so great a Doctor of the Law, brought up at the feet of Gamaliel, was altogether ignorant of, till he was taught a better lesson in the School of Christ: I know not sin, but by the Law: for I had not known lust, Rom. 7.7. except the Law had said, Thou shalt not lust? Q. How are these Evil Thoughts to be reformed? 2 Cor. 10.5. Phil. 4 8. Prov. 12 5. Eph. 4.23, 24. A. The reformation of our Thoughts is to be laboured, that every high imagination be brought into the obedience of faith. For the soul is the Temple of the Holy Ghost, in which he dwelleth by his special presence. But the Temple of God is holy, and should be kept undefiled. We love outward neatness in feature, favour, apparel, rooms and places of habitation. And shall we suffer the soul, which is the habitation of God, to be polluted? Pureness of heart hath the Promise both of this life, Prov. 22.11. and that which is to come. For the preventing of evil Thoughts, the first care must be to get, preserve and increase a sound and lively Faith, Act. 15 9. which is a wonderful help to redress the evils of our minds. For it cleanseth the heart, and infuseth new principles of motion; it discovereth the misery of our natural estate, abaseth man in his own conceit, representeth the majesty, power, wisdom, goodness and mercy of the Lord; it discovereth the excellency of spiritual things, warmeth the could and frozen heart, raiseth it in admiration of Gods favour, and refresheth it with sweet delight of heavenly things: by all which acts it calleth the heart from vanity to a serious consideration of that which is good, and losing the hold it had of sin, it fasteneth it to the Commandement of God. 1 Cor. 14.1. Isa. 26.8. Psal. 42.6. Psal. 63.1, 6. Mat. 6.20. Secondly, We must stir up ourselves to covet spiritual things: for that which is eagerly desired, is seriously thought upon. With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early. Thirdly, We must make God our love: for if he be our treasure, our hearts will be set upon him. Love maketh us one with the thing beloved, Psal. 119.14, 15. Psal. 119.48. rejoiceth in its presence, and being absent, is still with it in cogitation and desire. My hands also will I lift up unto thy Commandements, which I have loved: and I will meditate in thy Statutes. Fourthly, To be deeply affencted with the Word of God, and care of our own salvation, is a special means to procure the entertainment of good meditations, and detestation of evil Thoughts: for matters of great joy or grief carry the mind after them, and cause indignation against whatsoever doth across the enjoying of the chief good desired. Psal. 16.7. Psal. 77.6, 11. Psal. 1, 9.16, 17. How precious are thy Thoughts unto me, O God? when I awake I am still with thee. Fifthly, If we exercise ourselves in the Word of God with care, diligence, and delight; if we treasure it up safe in the heart, and bind it about our necks, Psal. 119 17. Prov. 6.21, 22. as men do their chains and Jewels: then it will led us when we go, and talk with us when we awake. Sixthly, Watchfulness is necessary for the preventing or keeping under of evil motions. For the heart is deceitful, and will beguile if it be not observed. Again, of all things it is most difficult to keep and preserve the mind pure, there be so many occasions to pervert and draw it aside: that there can be no hope to prosper, if the watch be neglected. It stands in recalling the thought as soon as it beginneth to wander; Prov. 4 23. in checking evil at the first beginning; and in cherishing, blowing up and stirring the good motions of the Spirit, 1 Thes. 5.19. 2 Tim. 1.6. Act. 8.22. Psal. 51.10, 11 Psal. 25.1.& 8.4. good counsel and admonition. Seventhly, We must pray continually, and lift up the soul to God, for pardon of sin, and purity of heart, not forbearing, because we find ourselves dull, dead, hard-hearted, but rather rousing up ourselves to wrestle so much the more: for these our necessities minister matter of prayer. Such as keep Clocks or Watches do every day wind up the weights or springs. Eighthly, It is good to take occasion from our present barrenness and rovings to meditate of our misery, vanity, looseness, earthly-mindedness, folly, profaneness, want of love to God, &c. that we might be humbled thereby, Psal. 119.25.28. and seriously turned unto the Lord. Ninthly, The better to keep out evil imaginations, it is good to be exercised in the meditation of Gods power, mercy, long suffering, exceeding love in giving Christ to die for us; of the particular favours which he vouchsafeth unto us, of the temptations that we are subject unto in our place and calling; of the hour of death, and day of judgement, &c. If the heart fasten upon these things, and take them into consideration, it will earnestly turn from such motions as spring from corruption. Tenthly, Though we have laboured long and prevailed but little, yet we must not faint, but strive the faster, as earthly men do in things of this world, if it fly from them. For it profiteth not to wax weary; it is impossible we should not overcome, if we hold out. Whatever we find, we can never lose or miscarry, if we pray unfeignedly. CHAP. VII. Of a fourth sort of evil Thoughts, viz melancholic Thoughts. What they are, the difference betwixt trouble of Conscience, and Melancholy. Of a fift kind of evil-Thoughts, viz. Satanical Thoughts. Why the Lord suffers his Children to be troubled therewith. Of the difference betwixt the godly and the wicked in respect of their evil Cogitations. Question. WHat are the fourth sort of evil Thoughts that must be shunned? A. They are such as be occasioned through the constitution or complexion of body, or condition of life, amongst which melancholic Thoughts are principal: which are violent and strong imaginations of mind, arising from such parts as are especially possessed with that strong and pestilent humour, causing strange and vehement passions, of fear, grief, jealousy, rage, despair. And these Thoughts are divers according to the condition, state, and complexion of the subject, and occasion of the imaginations. For poor and rich, Rainold Apoc. censur. tom. 1. Pralect. 92, 93, 94. natural and renewed, sound and wounded Christians may be afflicted, and that with divers kinds of Melancholy, and upon different occasions; which causeth great diversity in Thoughts, and affections following them. Q. Many men suppose all sorrow for sin and trouble of mind to be Melancholy: How then are they to be distinguished? A. The better to judge aright of Melancholy, we must observe these Rules. 1. All evil Thoughts proceed naturally from the corrupt fountain of our hearts, and are not to be imputed to Melancholy. This may further them and their dwelling on our hearts, but the ground of them is our cursed nature, lead captive by Satan at his will 2. Thoughts of Melancholy are sudden, violent, unseasonable, vain and idle, without sound ground, yea, contrary to common reason and Religion, and yet impatient of cure, exorbitant, very difficult to be remedied. But Thoughts concerning sanctification arise from the true ground, are not violent, but deliberate, and work kindly for the good and reformation of the heart, if they be entertained truly, and nourished by the Spirit. 3. Melancholy is not trouble of conscience, nor of itself, doth it make the more subject to trouble of conscience: but when the conscience is wounded, it may increase the measure and continuance of the distress, and difficulty of the cure. He may be wounded in conscience, that is not amnoyed with Melancholy; and he may be kept under with Melancholy, that is not distressed in conscience. Again, distress of conscience may breed Melancholy; but Melancholy can onely augment the anguish of the distressed, not cause the distress. These two troubles of conscience and Melancholy are thus distinguished. First, When conscience is troubled, the affliction itself is in the conscience, and so in the whole man. But in Melancholy the imagination is distempered and troubled, not the conscience. Secondly, The conscience afflicted hath a true and certain cause, whereby it is troubled, viz. the sight of sin, and the sense of Gods wrath: But in Melancholy, the imagination conceiveth a thing to be so, which is not so; for it makes a man to fear and despair, upon supposed and feigned causes. Distress of conscience is a sorrow and fear upon cause, and that the greatest cause that worketh misery upon man: the other contrarily a mere fancy, and hath no ground of true and just object, but is onely raised upon disorder of humour in the fancy, and rashly delivered to the heart, which upon natural credulity fareth in passion, as if that were indeed, whereof the fancy giveth a false alarum. Thirdly, Upon serious and true consideration of the things feared, and upon experience, the fear of Melancholy is known to be groundless, frivolous and idle: but distress of conscience increaseth the more we look into and weigh with ourselves the causes of it. Fourthly, In trouble of conscience the body standeth oftentimes in firm state of health, perfect in complexion, and perfect in shape, the humours in quantity and quality not exceeding nor wanting their natural proportion: Here the senses also are oft-times perfect both inward and outward the imagination sound, the heart well compact and resolute, and this excepted, want no courage. In the other the complexion is depraved, obstructions hinder the free course of spirits and humours; the inward sense and outward be feebled, and the heart upon every small occasion,( yea though none be) is driven with the tide of this humour to fear, even in the midst of security. Fifthly, Imaginations in the brain caused by Melancholy, may be cured, taken away, and cut off by means of physic: but the distress of conscience, cannot be cured by any means in the world but one, and that is the blood of Christ sprinkled upon the conscience. Q. What is the Remedy of these Thoughts? A. First, In distress of Melancholy, the person troubled must be brought to this, that he will content himself to be advised and ruled by the judgement of others, and cease to rest upon himself touching his own estate; and by this he shall reap much quiet and contentation. Secondly, If the party distressed be merely natural, without all knowledge of his estate, then means must be used[ if he be capable] to bring him to some sight and sorrow for sin, that his Melancholy sorrow, may be turned into godly sorrow. Thirdly, If he be brought to faith in Gods merciful promises, and an honest purpose not to sin any more, then must he rest upon the Word of life, and in no wise admit any imagination or thought, that may across the said Promise. For what? should erroneous and false conceits draw us to question the truth of God? Or being once resolved what is to be believed, shall we enter into disputation about it to please fancy? No, we must rest in the promise we have received, and not listen so much to conceit, as to admit consultation, whether it be true or no. Fourthly, A set calling and diligent employment is necessary to repress Melancholy, such as may stir up the spirits by labour, quicken the dullness of the humour, and take up the mind, that it may not harbour idle cogitations. Fifthly, Cheerfulness and courage do much avail against Melancholy; when we stir up ourselves to delight in that which is good, and raise up our spirits against dauntedness and dejectedness occasioned through erroneous, frivolous, false conceits engendering fear. A Melancholy Christian hath gotten good victory over that humour, when he is resolved to go forward in an holy course, as he shall be enabled by the Spirit of God, labouring for soundness of judgement, and tenderness of conscience, watching over his heart, renewing his repentance, and preserving his faith, not giving credit to any doubtful imaginations or frivolous thoughts contrary to the promises he hath received. These things principally may persuade every man to this resolution. First, The end of such cogitations is directly contrary to the commandement of God: for we are charged to believe, to be of good courage, to go cheerfully about the works of our calling, to be patient, &c. but the effect of these thoughts, if we assent unto them, is clean across. Shall we be afraid to do what the Lord requires, and to yield obedience to his Precepts? Secondly, Of ourselves by nature we are not prove to that which is truly good: but these cogitations do sue upon us early and late, with great importunacy. Thirdly, What wise Captain will fight for the Victory which he hath won, or set that at the stake which he hath in his power? It is no wisdom in a Christian, upon some vain fear, to yield up his Title and Interest in the promises of mercy. Fourthly, A quiet mind is fittest to apprehended the truth, as a sound eye to behold the light of the sun. When the eye is dim, or distempered with rheums, we will trust others, not ourselves; or ourselves before distemper, better then at the present: why should we not likewise believe what we discerned when the heart was calm, rather then what we fear when it i●troubled. Fifthly, No affection is good, that runneth before judgement, sound and true judgement: till a thing be truly known as it is, we cannot be affencted to or against it, as we ought. But in these thoughts, affection followeth corruption, imagination, and vain conjectures of deluded fancy. Sixthly, The true use of holy society doth much further the cure of Melancholy thoughts, by mutual conference, direction and counsel quickening each other to holy duties, comforting in the promises of grace, and informing how to break through the snares of Satan. Seventhly, If by reason of bodily weakness or infirmity, a man be not able to stir about the labours of his Vocation, he must exercise himself continually in the practise of some Christian duty, as prayer, reading the Scripture, learning by heart some portion of the Word of God; that the mind being taken up about other matters, these vain fancies might not find entrance, or at least entertainment. And though they importunately seek again and again to re-enter, we must shut the door against them, not giving credit to what is suggested. Lastly, The effects of natural Melancholy, must be made spurs unto grace, inciting to godly sorrow for sin, cheerfulness in well-doing, retiredness from the world, familiarity with God, patience in troubles, jealousy of ourselves, and confidence in God, resting on his faithfulness. This may be done, if we turn vain sorrow into godly, and frivolous fear, into sound fear of Gods presence, majesty, displeasure and judgments, and scrupulousness, into holy tenderness, and strong erroneous resolutions into strong adherence unto the promises of life. Strong and sudden affections or thoughts seasoned by grace, and set upon right objects, are furtherances in godliness, occasions of zeal and courage, constancy and resolution, tenderness and divine contemplation, serious meditation and society with God. Q. What are the fift kind of Evil Thoughts that are to be shunned? A. They are satanical Thoughts cast into the mind immediately by Satan, that he might distracted and discourage the Child of God in his holy profession and cheerful proceeding in true godliness. Q Why doth the Lord suffer his Children to be molested with such like Thoughts? A. This the Lord suffereth in great wisdom for the special good of his chosen; and that both for their correction, and trial. Sometimes we are apt to stand more upon the outward form of Religion and bodily performance of holy duties, then upon the inward devotion and strain of heart; Sometimes to grieve the good Spirit of God; sometimes to exalt ourselves above that which is meet; sometimes we give way to multitudes of roving, idle, and wicked thoughts without regard, which might break into outward acts to the dishonour of God, should he not leave us to the buffetings of Satan, to prevent the growth of sin, and call us back to the remembrance of our ways: Sometimes we are ready to prie into sacred and high Mysteries too far, sometimes to give way to thoughts of despair, sometimes to neglect the favour of God, and disregard his presence, sometimes to presume upon our strength and self-sufficiency, sometimes to censure and judge others without pitty or compassion For these and the like sins, it may please God to give over his Children to be exercised with plasphemous or self-murthering Thoughts, that they might learn to walk in humility, keep within their compass, fear before him, be devout in his service, watchful over their Thoughts, and tender-hearted to their Brethren. For the trial of his servants also, he suffereth them to be molested, that their saith, patience, zeal, reverence might be exercised, approved, and increased. Q. Seeing the same Thoughts may proceed from Original corruption, how may we discern when Thoughts be suggested by Satan? A. First, If they come suddenly, with violence; if we give them no entertainment with any manner of delight, but reject the first motion with ●rembling and detestation. Q. May these Thoughts wholly be impted to Satan, that the blame be laid upon him altogether, and not at all upon corruption? A. It is not safe to accuse Satan, or excuse ourselves altogether: for corruption may occasion such Thoughts, at least set open the heart to receive such temptations; it may cause them to abide longer with us, then otherwise they could; and by doubtings and unbelief, they may be stained. In these respect; we must charge ourselves with folly, though in these Imaginations we may observe a principal hand of Satan. Q. What is the Remedy of these Thoughts? A. First, If we be unsettled in the truth of God, touching the points wherein we are tempted, it must be our care without delay to inform ourselves out of the Word of God, resting in what is taught therein for our learning, and not carnally to dispute with those plasphemous Thoughts: for the seeds of Atheism are sown in corrupt reason, which is not able to comprehend the high mysteries of God. Secondly, It is good to humble ourselves before God for our former irreverence, pride, self-confidence, neglect of evil Thoughts, disesteem of Gods promises, carelessness to ground ourselves in the main principles of Religion, and corruption of heart, which may be the true causes why we are buffeted; and to stir up our hearts to greater devotion in prayer, reverence of God, regard of our Thoughts, esteem of his grace, and conscience of our infirmity; that denying ourselves we might be the fitter to receive mercy. To which must be joined conscience of all known duties, with contentedness in our estate, be it more or less comfortable: for discontent and hypocrisy, and customariness in good duties, do wondrously lay open the heart to such molestations. Thirdly, Having humbled our souls before God for former sins, and from the heart condemned these abominable suggestions, we must with courage and confidence rest upon the Promises of God made in Christ for the pardon, sanctification, and removal of these temptations in due time. Satans drift is to weaken faith: our care must be to cleave faster to the Promises of life, to prise them at an higher rate, and above all to look that we defile not our souls with unbelief. The aim of the devil is to drive us to despair of Gods mercy: our best means of resistance is with invincible resolution to stop our ears against his plasphemies, and to cast ourselves upon the Promises of God. What use soever we make of these Thoughts, let it begin in faith, and end in assurance and expectation of good. Fourthly, We must with cheerfulness set ourselves to the practise of piety, and works of our vocation, not suffering the heart to confer with temptations cast into it, to divert and hinder us. For it is Satans policy, by discouragement and unbelief to draw us from prayer, reading the Scripture, and the labours of our calling, as knowing that these are the way of peace, and means of safety. It stands us upon greatly to take courage in the Lord, and to exercise ourselves as we shall be able, in some good and honest work, not being dismayed with any terrors, or driven from it with any Thoughts. But of this somewhat hath been spoken formerly more at large, which I will not here repeat. Q. The godly are molested with evil Thoughts as well as the wicked: what then is the difference betwixt them in respect of there evil Cogitations? A. The godly are troubled with evil Thoughts, but they are not men of evil Thoughts, they give not themselves to foster and cherish such perilous guests. The particular differences are, first in their entertainment: It is the property of grace not to suffer evil Thoughts to rest quietly, though it be molested with them; and it is the property of corruption, to quench good motions that are tendered to the heart. As a good man useth all diligence to be rid of wicked imaginations of all sorts, he prayeth against them, humbleth himself, desireth pardon for them, and power over them: so the wicked cherish the thought of their beloved sin, but slightly respect or give attendance to holy meditations. The godly are much troubled with their evil Thoughts, as being the fountain and occasions of all sin: but the wicked, either make no reckoning of them, because they are ordinary; or if they svit with their humour, welcome them with joy and delight. Secondly, They differ in regard of the issue and effects; as that evil Thoughts in the godly breed humiliation, fear, watchfulness, examination of their hearts, judging of themselves, prayer, longing after Heaven, &c. But in the wicked they are entertained freely without resistance, or suffered to die in time without more a do, if they break not forth into the practise of evil. The most comfortable and sanctified soul, is someties overclouded with dumps of heaviness, and inwardly disquieted with its own motions, or the suggestions of Satan: There is not an heart so sweetly and resolutely composed for Heaven, but is sometimes dissetled with thoughts of indignation; and that specially, when folly is set in great excellency, and true piety had in disgrace. But mark the difference. Discontentfull discourses in the minds of unregenerate men, either break out into desperate conclusions, or be appeased by some opposite conceit of stronger worldly comforts; abandoned by entertainment of outward mirth, diverted by company, pleasures, and joyful accidents composed by worldly wisdom, or the like. But heavy-hearted Thoughts in Gods Children, Psal. 62.& 73. though for a while not utterly without some aspersion of distrust, freting and discontent, yet commonly at length being mingled with faith, and managed by spiritual wisdom, by the grace of God, break out into fairer lightnings of comfort, greater heat of zeal, more lively exercise of faith, gracious speeches, and many blessed resolutions. Q. Is every good motion a sanctified Thought? A. The goodness of the Thoughts is not to be measured by the sudden motion that occasionally ariseth in the heart: but by the room wherein they are, the entertainment we give unto them, and the effects they produce. If they dwell with us familiarly, and work powerfully, bringing forth seasonable fruits fit for the time wherein it is required, fit for the person that doth perform it, fit for the person to whom it is performed; then are they sanctified indeed. But we must hold this for an undoubted principle, that grace is operative. From whence it followeth, that the judgement of our uprightness and integrity of heart, is not to be taken so much from the simplo motion to good or evil, as from the approbation of the one, and rejection of the other. The simplo motion to sin argues imperfection: but the sincere rejection of evil, and sound approbation of good, is a testimony of truth and uprightness. Q. Is it possible for a man to know all his Thoughts? A. If we consider our Thoughts in general, it is impossible to discern them every one: for to search the heart and know the infinite variety of Thoughts, belongeth to the Lord alone: But we may and ought to know our Thoughts so far, as to approve ourselves sincere and honest in his sight. Namely, that we labour to keep an holy order in our Thoughts, that they may attend what they are employed in; that we watch against and reject evil imaginations, that we cherish the good, doing all things as in Gods presence to his glory. Q Is it a testimony of an unsanctified heart to think more of earthly then of heavenly things? A. 1. If the multitude of loose, roving, idle, worldly and evil Thoughts, that arise in the minds of the godly be considered in themselves, it cannot be denied but they are many more in number, then their good cogitations: which is an argument that much corruption abideth in the hearts of the best, though they be not altogether unsanctified. 2. The trial of sanctification consists not in the multitude of our Thoughts either way inclined, but in the entertainment of them. Good motions rejected, are thereby to us unsanctified: and evil Thoughts repelled by grace, and subdued by the Spirit, are testimonies of sanctification, not in that they are evil, but as they are resisted. 3. The Lord hath given more time for worldly occasions, then he hath assigned for spiritual exercises: but we have not liberty to loose our thoughts upon them. For no creature of God is good, unless it be sanctified by the Word and Prayer; we are charged to use this world as though we used it not; and the labours of this life must be undertaken in obedience, with desire to glorify God, and profit our Brethren. 4. It is one thing to be employed in the world, another to set the heart upon the things of this world. These things wisely considered, the resolution of the doubt is easy; worldly, excessive, vain, idle motions do argue the heart to be corrupt, not altogether unsanctified: but if it be onely or principally set upon the world, if the things of this life be onely in request, it is unsanctified. CHAP. VIII. Of the fourth Operation of the soul of man, viz. Invention. Of the devices of the godly; Reasons to show that they are Devisers of good things. Motives to encourage men to device that which is good, and to act it. What the opposite sins are, which must be shunned. Question, WHat is the fourth Operation of the soul? Psal. 119.113. Jer. 49.30. Deut. 19.19. Gen 11 6. Psal. 1●. 6. Psal. ●7. 3.& 39.1. Psal. 139.23. Esa. 59 7. A. Invention, whereby we search diligently to find out things secret, and take counsel to bring our Thoughts and purposes to pass. Q. What are the devices of them that fear God? A. The devices of the godly are good, right and acceptable in the sight of God. I am purposed or determined that my mouth shall not transgress. Try me, and know my thoughts, and see if there be any wicked way in me. He doth not simply excuse himself from all sin, but having testimony of his adoption in his heart, from the holy Ghost, and persuaded of free forgiveness, and of true integrity, he doth not doubt to separate himself from the contemners of God. For howsoever he did slip in many things, Vatabl. in H. p. Calvin ibid. yet he followed the right way, the study of piety did reign and bear rule in him. Therefore he saith not, Whether there be any sin in me, but whether the way of wickedness, because professedly and of set purpose he did not depart from God. The Prophet Isay proposing a description of the godly man under the person of the liberal, saith, Esa. 32.8. He deviseth liberal things, and by liberal things he shall stand. In Scripture a good man is opposed to the man of wicked devices: Prov. 12.2. Prov. 15.26. A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn. The thoughts of the wicked are an abomination to the Lord: but the words of the pure, Psal. 1.2. are pleasant words. Whereunto may be added, That a good man meditates in the Law of God night and day, but will not admit the counsel of the wicked. Job. 21.16.& 22.18. Psal. 119.24. The counsel of the wicked( saith Job) is far from me. And David, Thy testimonies also are my delight, and my counsellors: noting that his mind and heart was governed by the Word, with which he did consult in all his affairs. Q. By what Reasons may it be shewed, that good men are devisers of good things? A. First, The Lord requireth in his most holy Law, Deut. 6.5. Mar. 12.32. 2 King. 23.25. that we should love him with all our strength, and all our thought; thereby teaching us to love him unfeignedly, with all might, vehemency, efficacy and ability both of mind and will, and whatsoever is in us, and in our power. Secondly, The Word of grace, which they greedily desire, hath taught them not onely to deny ungodliness and worldly lusts, but also to live godly, justly and soberly in this present world, Tit. 2.11, 12, 14. being zealous of good works. But zealous he cannot be, that doth not study and device to be doing good. Thirdly, The Apostle doth expressly charge the faithful to apply their hearts to the consideration, study and observation of whatsoever is good and honest. Whatsoever things are true, whatsoever things are honest, Phil. 4.8. whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. Fourthly, Psal. 119.106. The faithful are the Lords sworn men, who have solemnly bound themselves to the obedience of his Commandements. But they cannot obey the Commandements, unless they seek what is good with their whole hearts. Seek good and not evil, that ye may live. Amos 5.14. 1 Cor. 14.1. Col. 3.1. Fifthly, We are commanded to covet spiritual graces, and mind heavenly things. But the covetous study and device how to increase their store, and enrich themselves with this worlds good. Q. What Motives are there to encourage men to device and study that which is good? A. First, Satan deviseth mischief continually, Eccl. 7.27, 28. Prov. 6.14. Psal. 10.2. Psal. 62.4. and ungodly men imagine deceit and wickedness all the day long: and shall not the godly be moved to study and device, how they might further the glory of God, and set forward the Kingdom of Christ? Secondly, Goodness is the excellency of the soul, and perfects the power that is exercised about it. The more we take counsel with ourselves, how to get and to do what good soever God requires, the sooner shall we obtain perfection desired. Thirdly, To what end hath God given the power of invention and consultation, but that it should be employed about that which is good, and most about the best things? Prov. 12.20. Phil. 4.8. Heb. 5.14. Phil. 1.10. It is a shane the palate should distinguish the least difference of sweet and sooner: and the mind be unable to discern good from evil. All his gifts bestowed for some good use, and the most excellent for the chiefest ends and purposes. Fourthly, To the Devisers and counsellors of good things shall be peace and joy. Such as use their thoughts and words to move men to be at peace with God and their neighbours, and to walk in the way of peace and good prosperity, shall not fail of the comfort of their faithful and wholesome counsel. For the God of peace will be with them to bless and comfort them, and men will love them, and their own consciences will continually minister matter of joy and consolation unto them. Fifthly, It is necessary for Christians to have their wits exercised to discern good and evil, not onely to know good and evil in general, but even the kinds and degrees thereof: But that cannot be obtained without diligent study and consultation. Sixthly, Men thrive not in any Trade, unless they mind it; No cunning work can go well forward, that is not contrived or cast in the mind, before it be taken in hand: How should a Christian practise the duties of piety and mercy in right manner and due season? How should he grow in grace, and become skifull in his profession, if he apply not his mind unto the things that belong unto it? By nature we are apt to sin and do wickedly, but without deliberation and consultation no man becomes a cunning workman in evil. Psal. 139.1. ●sa●. 44.19, 20, 21. Seventhly, All our devices are manifest and open to the eyes of God, with whom we have to deal. The Apostle taketh it for granted, That the servant will be diligent to please his Master, so long as he is under his eye: and shall not the presence of God prevail with us, who takes notice of our thoughts to recompense and reward them, if good and ag●eeable to his will? Q Is it sufficient to device to do good? A. No: but we must study to do it in right manner, in fit season, constantly, not for a fit or start onely, being most circumspectly in the greatest duties. He shall be called liberal, Isa. 32 7. that persisteth or continueth in his liberality. Constancy is the praise of well-doing, and of all purposes tending thereunto. Q. What are the sins opposite hereunto that must be shunned? Eccl. 7.26. Rom 1.30. Ezek. 1●. 2. Jer. ●8. 18. Psal. 37.12. H●s. 7.5. Mic. 2.1, 2. Prov. 24.2. Luk. 1.51. Job 5.13. Prov. 12.20. Job 5.2. Hab. 2.10. Prov. 11.3, 5, 6. Prov. 24.9. Prov. 14.17. Prov. ●5 26. Prov. 30.32. Jo● 29.9. Ezck. 6.63. Job 39.37, 38. A. First, The devising, plotting or contriving of known wickedness, is a thing odious and hateful before God. The wicked plotteth against the Just. Wo to them that device iniquity, and work evil upon their beds. Sorrow and grief shall be to them that imagine mischief; they consult shane, misery and destruction unto themselves. The thought of foolishness is sin, and transgression of Gods most holy Law: And as the heart of him that deviseth wickedness is impure, so are his words and actions abominable in the sight of God: The thoughts of the wicked are abomination to the Lord, but the pure have pleasant words. The opposition stands thus: The thoughts of the wicked, and therefore also their words, are abomination to the Lord: but the words of the pure, and consequently their thoughts, are pleasant unto him. Secondly, Continuing to give entertainment to wicked surmises, and uncharitable purposes of doing evil, is condemned by the Word of truth. The counsel of Solomon is, If thou hast thought evil, lay thy hand upon thy mouth; be silent, leave off, and give over. For the first step to reformation is to cease from maintaining of sin: for the Lord by Ezekiel doth promise it as a sound testimony of unfeigned repentance, saying, That thou mayst remember, and be ashamed, and never open thy mouth any more. And therefore Job also by this argument doth make profession of his humiliation, saying, Behold, I am vile: what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more; yea twice, but I will proceed no further. Thirdly. The device of evil ignorantly begun, or in simplicity,[ when that which is indeed evil was thought to be good,] is sin, and to be amended. For ignorance of Gods will, which is of itself a sin, though unavoidable in some degree, cannot excuse the error of a device springing from an etroneous and false conceit. Prov. 24.9. The thoughts of foolishness, even those that are conceived in simplicity for want of better instruction, are sin. Therefore it much concerns good men to know not onely what is good and evil, but amongst good things what is best, and amongst evils, what is worst, and that even to the least iote and title. Fourthly, Negligent study of good is condemned also, when men seek not opportunities to be doing what is required. Q. May not good men be drawn aside to take counsel about the doing of evil? A. First, In the error of judgement they may take evil for good, and so device to effect what is evil, not as an evil, but as it appears good in their sight. Secondly, Being transported with passion and unbridled affection, they may give way to wicked thoughts and reasonings; as to purpose some kind of revenge in across speech, sullen carriage, opposition, &c. Thirdly, Jam. 4.1, 2, 3. 1 Cor. 3.1.2. When through security, giving way to their lusts, they are fallen from their steadfastness, then they may device which way to bring some ungodly purpose to pass, or by what means they might satisfy their unruly desires. Thus David having fallen unadvisedly in the case of Bathsheba, doth plot and cast how he might hid and conceal his fault, not sparing to entice Uriah to sin. But this is not the deliberate or well-advised thought of a Christian, rather, Satan taking him at advantage he is driven by the power of corruption he knoweth not whither. It is to be observed also, that the Child of God in his distemper is not himself: for he hath soundly, upon good advice, deliberately, Ruth 1.16. with a well planted resolution, cast off the liking of all sin, with full purpose never to return unto it again; and it is contrary to his former course that now he looketh with indulgence to any known evil. CHAP. IX. Of the fift Operation of the soul of man, viz. judgement. How the judgement of the godly is to be exercised. Wherein the sanctification of the judgement consists. How it is to be obtained, and what the contrary Evils are that must be shunned. Question, WHat is the fift Operation of the soul? A. judgement, approbation and improbation, whereby upon serious trial and examination we judge what is true or false, good or evil, Rom. 2.18. Psal. 4.4. Prov. 2.9. and freely approve it as true and good, or disallow it as false and evil. Q. What are the Rules of judgement? A. They are three, Experience, Right reason, and principally the holy Scripture, without which the other two cannot stand. Esa. 8.20. For whatsoever agreeth with the holy Scripture rightly understood, that is true and good: whatsoever is contrary to the Scripture rightly understood, that is false and evil. For, seeing God is the first truth and goodness: there can be no second truth and goodness, unless it have its original from it, and agree and consent with it. Q How is the judgement of the godly to be exercised? A. In the sound trial, clear and distinct discerning of things that differ, true or false, good or evil, necessary or indifferent, expedient or inexpedient, Col. 1.9, 10, 11. 1 Joh. 4.1. 1 Thes. 5.21. Phil. 1.10. Heb. 5.14. 1 Cor. 2.15. 1 Cor. 10.15.& 11.13. Act. 17.11. and approving what is good, disallowing the contrary. Believe not every Spirit, but try the Spirits whether they be of God or no. Try all things, and keep that which is good. So the Apostle prayeth for the Philippians, that they may discern things that differ. And to the Hebrews he saith, Strong meat belongs to them which are of age, who through long custom have their wits exercised to discern both good and evil. In like manner to the Corinthians, The spiritual man discerneth all things. Again, I writ to them that have understanding, judge ye what I say. Hereby those Noble men of Berea are commended, that they preached the Scriptures, whether the things that Paul said, were so or no. Q Why is it necessary that the judgement should be thus exercised? 2 Job. 7.10. 2 Pet. 2.2. Deut. 13.1, 2, 3. Col. 2.7, 8. A. First, There be many false Teachers, which corrupt the simplicity of the truth, and under feigned pretences seek to bring in damnable Doctrines; therefore we must learn to discern and approve the right, that we be not deceived by them. Children that cannot distinguish meats, are in danger to eat what is unwholesome, if they be not forbidden of their Mothers: so fares it with Christians that be babes in understanding. Mat. 7.15, 16. Beware of false Prophets which come to you in sheeps clothing, but inwardly they are ravening Wolves, ye shall know them by their fruits. Secondly, The true and faithful Ministers of Christ may err as men, 1 Reg. 13.18. both in Doctrine and manners; they may teach and do things not consenting to the words of wholesome Doctrine: Col. 2.2. in which respect it behoveth all men to get good evidence and assurance of knowledge in their own hearts. Thirdly, If we receive the truth upon the credit of men, we shall be ready to stagger when persecution comes, and be much perplexed if we see them, of whom we learned the truth, to shrink and fall away. Fourthly, Want of judgement causeth rash censuring, superstitious scrupulousness, vain presumption, and feigned reverence. He that is not able to discern betwixt good and evil, will condemn good for evil, and take evil for good many times; he will be fearful of sin in every thing, or bold to rush into sin without fear; either he will not respect the Ordinances of God, or think to please him with counterfeit humility. Fifthly; Truth the more it is tried, the better it doth work. The more clear and certain apprehension we have of the promises, the more steadfast is our faith, the more vehement is our love, the more sound our joy, the more constant our hope, the more calm our patience, the more fiery our zeal, the more earnest our pursuit of true happiness. Probable hopes of increasing their temporal estates, draw men to adventure over the Seas, to sail into India, and the remotest parts of the world, though they perceive many perils in the voyage: Did we assuredly believe the promises of life, it would make us endeavour early and late to compass that everlacting Inheritance. What is the root of all indifferency in Religion, but want of judgement? Sixthly, Good judgement brings us to be acquainted with ourselves, to see our misery, vanity and folly, to take sound trial of our estates, to prevent occasions of sin, to discern what is fit for our condition, how to carry ourselves inoffensively, and to proceed in godliness in good order. For lack of judgement we perceive not many things that be amiss, know not what to resolve in many doubts, are oft plunged concerning our estate, see not how to encounter the assaults of Satan, are hurt before we be ware, and be to seek how we should behave ourselves towards others. Q Should all Christians be able of themselves to try and examine which is a true or false Doctrine? A. All Christians should be able, though not of themselves, nor by themselves onely, but by the rule of Scripture; which is the touch-stone that our Saviour and his Apostle giveth into their hands, wherewith they themselves should try the truth or falsehood of the Doctrine that is brought. For, is there any so sens●ess as to give a man a touch-stone into his hand to try the goodness and lawfulness of the Gold, and yet withall to charge him that he shall not use it himself, but always when he is doubtful of a piece of money, go to the Goldsmith without daring once to enter into any judgement of the unlawfulness or lawfulness of it by himself? And yet both the touch-stone of the Scriptures which God hath given us for the trial of truth, is incomprably better then any touch-stone of the Goldsmith: and the difference of true Doctrine and false, is infinitely greater then the difference between fine and pur● Gold, and base and Bell-mettall. Joh. 2.20, 27. And when as John ascribeth unto every one of the Church the anointing of the Spirit, which teacheth them whatsoever is necessary: It is evident that he will have that every one shall be instructed to try the Spirit: especially considering that the Apostle teacheth that the spiritual man( that is to say a man endued with the Spirit of Adoption) judgeth all things so far as they may necessary concern him. 1 Cor. 2.15. And unless the faithful should be able to try and discern of the divers colours of mens Doctrines, how should they once desire the help of their Pastors and Governours; For the blind eateth( as they say) many a fly, a man cannot so much as surmise the doubtfulness or superstitiousness of any Doctrine, unless he be able to make some trial of the Doctrine himself. 2 Pet 1.19. with 2 Pet. 2.1. Wherefore our Doctrine which teacheth that every one should try the Spirits by the light which himself carrrieth about him, is so far from taking away the help and assistance they should have of their Governours, that unless it have place, there is no place for the other: seeing no man can pray aid against his enemy coming towards him, unless he be first able to discover him to be an enemy. Q. The discerning of Spirits is not given to all men? A. The Apostle speaks of that discretion of Spirits which is miraculous, 1 Cor. 12.9, 10 which although it be sometimes aided by outward things, as by behaviour and countenance, yet it gathereth, and discerneth more, then it hath by ordinary discourse, any certain ground of. For the skill of the Scriptures, and judgement in them, 1 Cor. 12.2, 9, 10. both that which is ordinary consisting in knowledge and wisdom, and that which is extraordinary consisting in prophesy, is manifestly distinguished from the gift of discretion of Spirits. And it is evident, that as there were many that excelled in judgement of sound and unsound Doctrine, which had not this gift of discretion of Spirits: so this gift of discerning Spirits reached not so much unto the discerning of Doctrines one from another( which might be done by labour and travel in the Word of God) but the use thereof was principally in discovering the traitorous and treacherous natures of those, which pretending friendship to the Church, either were covert enemies, or at lest not faithful friends to the same: which thing not able by any industry or discourse of wit to be found out; this gift was needfully given of the Lord to his Church, Beza Ann. in hunc loc. Pareus in 1 Cor. 12.9. Zanch. Epist. lib. 1.10. p. 60, 61, 62. 2 Reg. 5.26. Act. 5.3, 4. especially in the primitive Church, when they wanted the help of the Magistrate. This gift had Elisha in discovering Gehazi, and Peter in laying open the secret practise of Ananias and his wife. Q. Should all men be able to untie the knotty and subtle Arguments of false Prophets and deceitful Teachers? A. It belongs not to every Christian to confute them that contradict wholesome Doctrine, nor doth the Apostle require it of them: b●t onely that they be able to discern the truth, and be ready to give an account of the faith that they profess. It is one thing to judge of Doctrines, another to refute false opinions. That may be performed of every Christian, that is endowed with the Spirit, well instructed in the Doctrine of salvation, and meanly exercised in the holy Scriptures: the latter is not in the power of all men, nor doth the Holy Ghost exact it of them. He that must fight for the truth, Zanch. Epist. lib. 1.10. p. 97. had need of weapons of all sorts: He that is onely to judge, the knowledge of the truth, of right and wrong, is sufficient for him. For, when a godly man considereth, that the things propounded are not of God but of the devil, presently he stopeth his ears to such Spirits, as Christ and his Apostles teach. If there come any unto you, 2 Joh. 10. ver. and bring you not this Doctrine, receive him not to house, neither bid him God speed. He counseleth not to dispute with him, or to try it out by Arguments, but to shun him that we be not seduced. The Lord gives not every man that perfect knowledge of all things contained in Scripture, nor doth he require, that by disputation or Scholar-like discourse they should confute the Adversary in speech or writing; it is sufficient they be able to give an account of their faith out of the Word of truth. Q. Doth it suffice a Christian, that he be able to discern truth from falsehood in fundamental matters of Religion? A. No: but they must endeavour to discern what is good, evil or indifferent, 1 Cor. 14.20. Rom. 16.19. and to judge of their several degrees; as of good things what is more or less excellent; of evils what is greater or lesses; of indifferent things what is most expedient according to the circumstances of time, 1 Cor. 6.12. place and persons. They must also exercise their wits to discern of things considered simply and in comparison, in time free and not free. Even of all things that may come into consideration in the life of man, they must learn to judge aright. Q. Wherein consists the sanctification of the judgement? Psal. 119.128. A. In the clear, sound and distinct approbation of good, both simply and in comparison, in the first and second act of judgement, according to the degrees thereof, upon due trial and examination, known and discerned to be truly good: and the improbation of known evil according to the nature and degrees thereof, as it is considered in itself and with all occurents, or enticing allurements; To which must be added a right discerning of the expediency or inexpediency of things indifferent. Or more briefly, it is to approve truth and goodness according to the will and after the Image of God, and to reject the contrary. Q. How is this sound and true judgement to be obtained? 1 Cor. 2.10, 14. 1 joh 2.20, 27. A. 1. The inspiration of the Holy Ghost, the author of supernatural light and faith, is necessary, whereby, being taught the truth as it is in Christ Jesus, we are enabled to discern what is contrary to the words of wholesome Doctrine. For, as he that is endued with an human Spirit, doth easily discern men from beasts; so he that hath the Spirit of God, by which he is taught the heavenly Doctrine, discerneth the Doctrine of God, from the Doctrine of the devil, things divine from human. Nothing is more like itself then God, none better knows the things of God, then the Spirit of God. Nay, if we have not the Spirit, we cannot know God nor the things of God; no more then a blind man can judge of colours. Whence is it that Christ saith of the Elect, that they cannot be seduced of Antichrist: to wit, because the Spirit of God doth preserve and keep the truth once engraven in their hearts, that they cannot fall from it? 2. The Spirit of God in teaching the sons of God the heavenly Doctrine, is wont to keep this order: that first he doth affect them with an earnest desire of heavenly Doctrine; and doth so affect, that they desire to know the will of God for no other cause, then that they might avoid whatsoever is displeasing to God, and do whatsoever is pleasing in his sight. This desire being stirred up in them, he provoketh to prayer, wherein they crave of God, that he would led them into all truth, and teach them to do his will. If therefore we would know the truth, First, We must set our hearts to the love of Religion and Piety: joh. 7.17. joh. 3.21. Mat. 11.20. joh. 6.45.& 8.47. Psal. 25.12, 14& 111.10. Psal. 119.18, 26, 28, 33, 34. Act. 10.3.32. For if any man will do the will of God, he shall know the Doctrine that is of God. They shall be all taught of God, to whom true godliness is a special delight and treasure. Secondly, We must earnestly desire of God to be informed in the true and perfect way: and without doubt the holy Spirit will reveal the truth unto them, in whom he hath kindled an holy desire of the truth. Cornelius may be for example, he prayeth to be instructed in the truth of God, and the Lord sendeth Peter to show him the way of life, and acquaint him with the Doctrine of salvation. Thirdly, if we would know the truth, we must with all diligence give ourselves to the meditation and study of the holy Scriptures. Psal. 119.99. Psal. 119.184. I have more understanding then my Teachers; for thy testimonies are my meditation. Through thy Precepts I get understanding. The Word of God gives understanding to the simplo, that exercise themselves therein. And what is more certain, then that the Doctrine, which is consonant to the Scriptures, is of God; that not of God, which is repugnant to it? Fourthly, Heb. 6.1, 2, 3. 1 Tim. 1.13. 1 joh. 4.1, 2. Out of the Scriptures we must collect a form of wholesome Doctrine, according to which other points must be tried and examined. This is an undoubted principle, that God is ever like himself, and that his words do most exactly consent and agree together: so that no Doctrine can be of God, which is repugnant to the truth contained in plain places of Scripture, which are in themselves most evident, and cannot be understood otherwise then as the words manifestly import. For the authority, which doth warrant our faith unto us, must every way be free from all possibility of error. For let us but once adnut of this, that there is any possibility that any one point of faith should not be true; if it be once granted, that I may be deceived in what I have believed, how can I be assured that in the end I shall not be deceived? If the author of faith may alter: or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessary opened an inlet to doubtfulness and wavering, which the nature of faith excludes. Fifthly, Our Saviour Christ hath given a good Rule, whereby we may discern whether the Doctrine be of God; He that speaketh of himself, seeketh his own glory: joh. 7.18. but he that seeketh his glory that sent him, the same is true and no unrighteousness is in him. Lastly, If we would attain sound judgement in the truth, we must submit ourselves to the ministry of the Word, and use the advice and counsel of the prudent and judicious. For the Spirit that openeth our eyes to see the the things that belong to godliness, stirs up in us a desire to learn: Desire to learn makes us thirst after the means: and pious sedulity and carefulness makes us watchful in the choice, and diligent in the use of our means. The Promise to the Apostles of the Spirit which should led them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man. The same promise is made to us, but fullfiled after another manner. For what was written by revelation in their hearts, Gal. 1.121 for our instruction have they written in their Books. To us for information the Spirit speaks not by immediate revelation, but sends him to the ministry of the Church and to the Scriptures, opening our eyes effectually to discern the truth contained in them, and that so much the more, as they shall be more diligent in the use of all holy means that God hath ordained for that end. The Spirit infuses not the knowledge of any point of faith without means; but engraves in the heart what is spoken in the Scripture, according as we shall be faithful and careful in the use of his holy Ordinances. Q. What are the contrary Evils that must be shunned? A. First, Levity and wavering in matters of religion; Gal. 1.6.& 3.1.& 5.7. 2 Pet. 3.16. 1 Cor. 14.20. Eph. 4.14. when we take up opinions lightly without due examination, relying merely upon the credit of the Teacher, and be as ready upon every small occasion to receive another Doctrine. The Apostle reprehends this inconstancy, writing to the Ephesians; That we henceforth( saith he) be no Children, tossed to and fro, and carried about with every wind of Doctrine; by the slight of men, and cunning craftiness, whereby they ly in wait to deceive. The sense and meaning of &c. is the rule and ground of our Christian faith, and whensoever we alter it, we must needs give a new sense unto the word of God. The especial cause of this flitting disposition in the common and ordinary sort of men, is disability to discern of the strength of such Reasons as may be stamped against them. For which cause they usually start, and many times fall away, upon every objection that is made. Secondly, Presumption upon the strength and subtlety of our own wits. For the holy things of God must be handled with fear and reverence, not with wit and dalliance. Hereunto sounds that of the Apostle; Beware lest any man spoil you through Philosophy and vain deceit, Col. 2.8. The dangerous effects of wit not over-ruled and limited by grace, hath appeared, not in the green three onely, in young heads, but in men of constant age, and great place in Church. For this was that which undid Origen, a man of great learning and industry; whilst in sublimity of his wit, in his Comments on Scripture, conceiving meteors and alerie speculations, he brought forth those dangerous errors, which drew upon his person the heaviest censure of the Church, and upon Posterity the loss of his Works. And not in private persons alone, but even in whole Nations, shall we find remarkable examples of miscarriage in this kind. The Grecians, till barbarism began to steal in upon them, were men of wondrous subtlety of wit, and naturally over indulgent unto themselves in this quality. Those deep and subtle heresies concerning the Trinity, the Divinity of Christ and of the holy Ghost, the Union and division of the Divine Substance and Persons, were all of them begotten in the heat of their wits; yea by the strength of them were they conceived, and born, and brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this way. As from the firmest friendships do spring the deadliest enmities, and from the soundest health the deadliest maladies: even so from the rarest and quickest agitation of our souls, the most desperate resolutions and most deadly frenzies. The spirit of man, if it be quick and vigorous, industrious, free and universal, maketh its motions so irregularly, useth its liberty so boldly in all things, not tying itself to any thing, that it easily shaketh the common opinions, and all those Rules whereby it should be bridled or restrained, as unjust tyranny; it undertaketh to examine all things, and to judge the greatest part of things plausibly received, to be ridiculous: and thus not suffering itself to be kept within any bounds, it wandereth out of the way and loseth itself. The first lesson a good Student in Divinity must learn, is to deny his wisdom, 1 Cor. 3.18. Gal. 6.3. 1 Cor. 8.2. Mat. 11.25. 1 Cor. 1.26. Jam. 4.6. and to become a fool, that he may be wise. For the wisdom of God is hidden from the wise and prudent, that be puffed up with conceit of their natural understanding, and is revealed unto babes. Thirdly, Love and affection to our own opinions and conceits, is an impediment to sound judgement: it breeds prejudice against the truth, and possesseth men with resolution to defend their opinions, if by any wresting or writhing of Scripture to their purpose, it be possible. And it is no hard thing for a man that hath wit, and is strongly possessed with an opinion, and bent to maintain it, to find some place of Scripture, which by good handling will be wooed to cast a favourable countenance upon it. Fourthly, Simplicity, whereby men being voided of understanding and sound judgement, are easy and ready to be preverted, and drawn into error. O ye simplo ones, how long will ye love simplicity? Prov. 1.22. Fifthly, Vanity, whereby men being destitute of the true knowledge of God and their own estate, do fond promis●●●●emselves much comfort and rest which they shall never possess, 1 Cor. 3.20. Esa. ●4. 20. job 11.12. Eph 4.17. Jam 1 31. and please themselves in many things which are displeasing to the Lord. This say I and testify, that ye walk not as other Gentiles in the vanity of their minds. They became vain in their imaginations, and their foolish heart was darkened. Sixthly, Foolishness, whereby men trusting in their own wit, do scorn and deride admonition given unto them out of the word of life, being also poisoned with pestilent opinions, and corrupted with wicked courses of life which they approve in themselves and others. Fools hate knowledge, Prov. 1.22. My people is foolish, they have not known me; they are sotish children, and have none understanding; they are wise to do evil, but to do good they have no knowledge, Jer. 4.22. Seventhly, slight and superficial judgement, whereby we approve things as good simply and in the first act of judgement, which we disallow in the second, when we consider them as invested with some difficulty and unpleasantness, or compare them with some matter of pleasure or profit, which we most forsake if we would possess them. Orpha will follow Naomi into the Land of Israel,[ Ruth. 1.14.] if she may do it without inconveniences. The Young man esteems salvation as a thing worthy to be inquired after:[ Mar. 10.20] but is loth to forego his earthly Possessions to purchase that Inheritance. Again, the judgement is superficial, when that estimation or approbation of good which is entertained for a time, doth afterward vanish and come to nothing because it wanteth rooting. This is the error of them that receive the Word, and rejoice in it for a season: but after fall away, because the truth had not deep rooting in them. Eighthly, Men in years must not rest in this, That they know the Principles of Religion; Heb. 5.14.& 6.1, 2. 1 Cor. 14.20. but leaving the Doctrine of the beginnings, they must grow forward towards perfection. It is a fault not to grow in knowledge, as we grow in age. Time will bring wisdom in natural things: and should not men grow in spiritual wisdom according to their time and means? I have written unto you Fathers, because ye have known him that is from the beginning, 1 Joh. 2.14. It is a notorious fault, that grace should be suffered to whither, when nature increaseth. CHAP. X. Of the sixth Operation of the soul, viz. Willing and Nilling. How the godly are to exercise this faculty. In what order good is to be desired. And What opposite sins in the exercise of this faculty, must be avoided. Question. WHat is the sixth Operation of the soul? A. Willing and nilling, whereby we choose or refuse, Esa. 28.12. Prov. 1.10. Psal. 35.27. desire or do not desire the object known and judged, approved or disallowed. And because all willing and nilling doth follow the judgement of man concerning the thing objected, it is also divers according to the diversity of the judgement. But the judgement is two-fold. For, either it proceeds from the mind, approving that to be good which the law prescribeth, that evil which it forbiddeth: or it proceedeth from the sense and affection, esteeming that good which is pleasant, profitable, and delightful, though forbidden, disallowing that which appears difficult, unprofitable, unpleasant though it be commanded. There is a judgement of general estimation, and a judgement of particular application. 1. There is a first and a second act of judgement; a judgement of the thing simply considered in itself, and a judgement of the thing as it is considered with all circumstances, or as it comes in comparison with others that must be born, endured, or foregone. And according to these there is a two-fold willing or nilling: One following the first act of judgement, Magis dici potest velleitas quam absolute voluntas. Tho. Aq. 1 p. q. 19. Art. 6. ad. 1. which may be called a wish or vellcity, because it doth not prosecute the thing willed, or forsake the thing niled; the other following the second act of judgement, or the judgement of particular approbation or improbation, considering the thing both simply and in comparison, which is an effectull complete willing, and doth produce the act and prosecute or avoid the thing willed or niled. And these two acts of willing or nilling, are sometimes contrary the one to the other: for a man may wish that after the first act of judgement, which he nilleth or doth not prosecut after the second; and he may nill that simply considered, which he willeth when it is compared with other things to be done, born, or forsaken. Q How are the godly to exercise this faculty of willing and nilling? 1 Chro 28.9. Psal. 40.8. Psal. 119.35, 36. Heb. 13.18. Psal. 119.173.174. Neh. 1.11. A. It is to be exercised in the effectual, constant, orderly willing of all good truly known and judged to be good; and the nilling of all known evil. I delight, or bend my will, to do thy acceptable will, O my Lord. Make me to go in the paths of thy Commandements: for therein I take pleasure,[ or thereto I have addicted my mind.] We are willing in all things to live honestly. Let thine hand help me, for I have chosen thy Precepts. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayers of thy servants, who bend their wils, or desire to fear thy Name, Neh. 1.11. Q. In what order is good to be desired? A. According to the degrees of excellency. First, The absolute and chief good, which is God himself, the first truth and goodness, is above and before all to be desired. ●sal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. Secondly, That which hath greatest similitude and affinity with the first and chief goodness; so grace and virtue, that is to be desired in the next place. Psal. 119.16. Psal. 143.10. Incline my heart to thy testimonies, and not to covetousness. Teach me to do thy will, for thou art my God. Christ did therefore redeem man, that they should no longer live the rest of their time in the flesh, according to the lusts or will of men, 1 Pet. 4.2. but according to the will of God. Thirdly, Things profitable and pleasant are to be desired with relation to piety and honesty. For matters of pleasure or profit do wholly depend upon godliness and honesty, and are whatsoever they are, by the benefit of them. gain is not gain but loss, if it be not honest. 1 Tim. 6.6. Pleasure is not pleasure but pain, it separated from piety. Godliness is the true gain and pleasure, without which gain and pleasure, are damage and vexation. In this order we must desire good to ourselves and others And from hence it followeth, 1 Chro. 15.25. First, That in the service of God our desires and will ought to be most earnest, more then in matters of mere honesty, pleasure and profit. Our will should be most fervent, when we come to deal with God: for earnestness doth principally belong to the duties of the first Table, which yet in proportion must be carried to the rest. Secondly, When we come unto ourselves, Mat. 6.33. 1 Cor. 12.31. 1 Cor. 14.1. the soul is to be respected before all worldly commodities. Seek first the kingdom of God and his righteousness. So in spiritual graces, every one as it is more excellent. Desire the best gifts. Covet after spiritual things. Thirdly, Circumstances of time, place, persons and such like, ought to enforce the strength and power of will. Paul though he carried himself in all sincerity towards all, 2 Cor. 2.12, 17 yet he professeth he did it more abundantly unto the Corinthians. Fourthly, In things that are indifferent, the less and fewer circumstances must yield to the more and greater, and that is to be chosen which is most expedient. Ezra Ezra 8.22. being in a strait, either to pass unto Jerusalem with danger of his own life, and of theirs that went with him, or to give the King occasion to suspect the truth which he had taught him, preferred that rather; I was ashamed( saith he) to ask of the King an army and horsemen, to help us against the enemy in the way, because we had spoken to the King, saying, The hand of our God is upon all them that seek him in goodness: But his power and his wrath is against all them that forsake him. Q. How or in what manner is good to be willed? 2 Cor. 9 7. A. First, It must be willed freely, without co-action from any external agent: for, Phil. 2. 1●. the will cannot be compelled. But this ability to will what is truly good cometh merely of grace. It is God that worketh in us to will and to do. Secondly, Psal. 119.112. 2 Cor. 8.11. Psal. 40.8. Phil. 2.13. The will doth not onely desire good, but endeavoureth to obtain it, and putteth forth her appetite to execute and possess what she willeth. For of God comes both to will, and to do. In the sanctification of the will, the rectitude and promptness of it are to be considered; by the one, the will is carried with right force to good truly known; by the other, it doth persecute and perfect good known. Therefore the true willing of good doth imply both a desire and prosecution of what is willed. Thirdly, The will that desires good effectually, doth also moderate and govern the sensitive appetite and locomotive power, and that either without or with great reluctancy. For, sometimes the appetite doth willingly follow the will, sometimes it doth strive and struggle against it, that the will is compelled to tame the appetite, Deut. 6.5. 1 Chro. 29.9. if it will follow and execute good. Fourthly, We must put forth ourselves to will good with all the power and strength of will. Whatsoever ye do, work from the soul. Doing the will of God from the soul. Eph 6.6. But a difference of good things must necessary be holden: for some are more, others less excellent, which must be respected in degree and place. Every duty is to be willed with so much the greater strength, as the duty doth excel. Q. How is the power of Nilling to be exercised? A. In the free, constant, orderly forsaking and flying from all sin and evil, truly known and judged so to be. Touching this matter, these Rules must be known. First, Of two evils of affliction, the lesser is to be chosen. Secondly, The greatest misery is to be endured, rather then the least sin to be committed. Psal. 119.109.& 44.17, 18. Thirdly, All sin is to be niled universally, but not equally: Not equally, for there be degrees of sin: but universally, for every sin is contrary to the chief good of man. Q What are the opposite sins that must be shunned in the exercise of this faculty? A. 1. The willing of good according to the first act of judgement onely, which it doth not prosecute or perfect; and the nilling of evil according to the first act of judgement onely, which it doth not shun or avoid. 2. The disordered willing of good, when that is principally affencted, which should be least regarded; as when profit or pleasure is preferred to honesty or godliness; or of good duties, the less is set before the greater. 3. Remisseness, when good is willed without life, power, and earnestness; which ariseth from disesteem or sloth or power of corruption. 4. Superstitious willing of that which in blind devotion appears good, but is not tried and found to be agreeable to the will of of God. Sound judgement is the informer and mover of the sanctified will; therefore whatsoever is ignorantly willed without the light of truth to direct, that must needs be evil. 5. The partial willing of some good, because it suiteth with our disposition or corrupt inclination, when some other good things more excellent, no less necessary, are refused and neglected. 6. Inconstancy, when for a fit, in some good mood we choose that which is good, the interest in evil not being renounced in heart: which causeth an easy revolt into the former sinful course. 7. The willing of evil, wherein there be sundry degrees. First, ●h. 4.22. Gal. 5.17. The wishing of evil, because it is pleasing to corrupt nature, though the act be not pursued: for if the thought or motion of sin be evil, much more the first desire, though it be resisted and quelled by the power of grace. Secondly, The willing of sin to prevent other inconveniences, losses or dangers, Job. 36.21. and choosing of vanity rather then affliction. Thirdly, The willing and following of sin, contrary to the Law of God and light of nature: Rom. 13.13. Gal. 5.16. Rom. 6.12. Prov. 11.19. Ezek. 25.25.& 36.5. which is called doing or fulfilling the lusts of the flesh, and obeying the flesh in the lusts thereof. Fourthly, The wilful and eager desire of doing wickedly, which is called pursuing wickedness, or committing it from the soul, or with a despiteful mind. So Solomon saith, It is an abomination to fools to depart from iniquity, Prov. 13.19. The End of the Second Book. THE THIRD BOOK, Of the Affections. CHAP. I. Reasons to show why our Affections are to be exercised according to the Rule of Gods Word. How a man may come to know to what Passion his soul most bendeth. How the Affections are to be ordered. What that disorder of Affection is, that must be shunned; And how it may be discovered. The means by which unmortified Passions are to be subdued. Question, AFfections and appetite are subordinate to the will, let us therefore see how they are to be exercised; and first, what Reasons there be to show, that we must carefully look to our Affections, and exercise them according to the Rule of Gods Word. A. There be divers Reasons that may confirm it. The first taken from the effects of disordered passions. 1. Wise men confess, and ignorant prove, that passions blind their judgments and reason. As when the eyes are troubled, we cannot perceive exactly the objects of our sight; even so, when the heart is troubled, no man can come by the knowledge of truth. As the faculties of our eyes being pure and bright, it laboureth nothing to deprehend the least moths, but if an ill humour descend from the head, or some darkness fall upon the eyes, a dim cloud is cast before the pearls thereof, which permitteth them not to see, even gross blocks: so it befalleth to the soul, when every inordinate affection is purged that might offend her, she seeth all things convenient most aptly, but being troubled with many passions, all that virtue she loseth, neither can she behold any high thing. Experience confirmeth this: for men troubled with vehement passions of hatred, ire, or love will bring many reasons to confirm their purpose, although after they have performed their pleasure, and the tempestuous passions are over-blown, they condemn themselves, and think their fact vicious, and their Reasons frivolous. Passions not unfitly may be compared to green Spectacles, which make all things resemble the colour of green; even so, he that loveth, hateth, or by any other passion is vehemently possessed, judgeth all things that occur in favour of that passion, to be good and agreeable with reason. The reasons hereof may be, first, The soul being of a determinate power and activity, cannot attend exactly to two vehement and intentive operations together: wherefore the soul being possessed of a vehement passion, her force is so exhausted in that action, that if she will continue therein, she cannot exactly consider the reasons which may dissuade her from attending or following such affections. The passion therefore that hindereth and stoppeth the eyes of the understanding from the consideration of those means which might move the mind to withdraw itself from that action, may well be said to blind the wit, as he which shutteth another mans eyes, maketh him blind-fold, not by taking away the power of seeing, but only by hindering it from action. The second reason is, not only a privation of consideration of those things, which may extinguish the passion, but also an enforcement or constraint, onely to consider those Motives or Reasons which tend in favour of that passion. For although the main part of the souls activity be haled away with the passion, yet there remaineth some sparks of light in the understanding, to perceive what is represented unto it: which is almost nothing, but what may conduce to the continuation and preservation of the distempered affection, the imagination being prevented, and almost shut up with the consideration of that which feedeth the passion, and pleaseth the appetite. Furthermore, the imagination representeth to the understanding; not onely Reasons that may favour the passion, but also it sheweth them very intensively, with more show and appearance then they are indeed; for, as the Moon when she riseth or setteth, seemeth greater unto us, then indeed she is, because the Vapours or Clouds are interposed betwixt our eyes and her: even so, the beauty and goodness of the object represented to our understanding, appeareth fairer and goodlier then it is, because a cloudy imagination interposeth a mist. And here it falleth forth, as he which is most studious, is best learned; and commonly, he that is best learned, is most studious: so, he that once apprehendeth the pleasure of the passion, ordinarily followeth it, and the passion increaseth the imagination thereof, and the stronger imagination rendereth the passion more vehement, so that oftentimes they enter with an inch, and increase an ell. The third Reason, which importeth more then both the other, proceedeth from a naughty will: for that the soul, having rooted in it, these two parts, sensitive and reasonable: the will perceiving that the soul rejoiceth, she also contenteth her self, that the inferior appetite should enjoy her pleasure, or eschew her grief, with reason, or against reason, she careth not, so she may be made partaker. And for this cause she commandeth the wit to employ all the power and force, to find out reasons and persuasions that all the appetite demandeth, standeth with reason, and is lawful. Thus reason is brought to yield to the pleasures of sensuality; the Lord to attend upon the servant, and not only so, but being once entred into league with passions, it becometh a better friend to sensuality then the passions were before: for reason straight-waies inventeth ten thousand sorts of new delights, which the passions never could have imagined. 2 Passions seduce the will: because the wit being the guide, the eye, the stirrer, and director of the will, which of itself being blind, and without knowledge, followeth that the will representeth, propoundeth and approveth as good. Wherefore the waves and billows of apparent reasons, so shake the sandy shelf of of a weak will, that they mingle it with them, and make all one. Besides, appetite and affection being rooted in the same soul with the will, if it be drawn or flieth from any object, consequently the other must follow: even so, the object that haileth the sensitive part, draweth with all the will, and inclining her more to one part then another, diminisheth her liberty and freedom. Moreover, the will, by yielding to the passion, receiveth some little bribe of pleasure, the which moveth her to let the bridle loose unto inordinate appetite: because she hath engrafted in her two inclinations, the one to follow reason, the other to content the sense: and this inclination( the other being blinded by corrupt judgement, caused by inordinate passion) here she feeleth satisfied. Finally the will being the governess of the soul, and loathing to be troubled with much dissension among her subjects, as an uncarefull Magistrate neglecteth the good of the commonweal to avoid some particular mens displeasure; so the will being afraid to displease sense, neglecteth the care she ought to have over it; specially perceiving that the soul thereby receiveth some interest of pleasure, or escheweth some pain. 3. Passions mightily change the quiet temper and the disposition of the mind: for the mind is at peace when the will ruled by prudence, over-ruleth, moderateth and governeth passions: and on the contrary, the soul is troubled, when passions arise up and oppose themselves against the rule of Government. First, Passions rebel against reason, and undermine the understandings of men to their great molestation. For, no sooner doth the mind endeavour to ascend to Heaven by contemplation, but inordinate passions hale the heart back again, and draw it down to the earth, or privily steal upon us, and transport the soul clean another way. Secondly, One passion fighteth with another; as fear opposeth anger, covetousness prodigality. And on a sudden men fall from one extreme passion into another; as from the prime of joy into the Sea of grief. Thirdly, Passion is unsatiable. How increaseth the passion of covetousness, as riches increase? And herein we may resemble our passions to men affencted with a dropsy, who the more they drink, the more they thirst: for drink causeth such a desire and increaseth it; even so, a vehement inordinate passion inclineth vehemently the soul to embrace or fly the object propounded; and a stronger passion causeth a stronger propension and inclination, and consequently an insatiable desire of pleasure, or an exorbitant abomination of pain. Fourthly, Inordinate passions either prevent reason, or are stirred up by a corrupt judgement, and therefore neither observe time, nor place: but upon every occasion would be leaping into action, importuning execution. Let a man fall a praying or studying, or be busy in any negotiation of importance, and very often he shall feel a heedless passion to rush in upon him, importuning him even to leave all, and prosecute revenge, lust, gluttony, or some other unbridled desire. Sometimes you shall have a number of greedy passions like so many young crows half straved gaping and crying for fond, every one more earnest then another to be satisfied; to content them all is impossible, to content none is intolerable, to prosecute one and abandon the rest, is to carry so many hungry Vipers gnawing upon the heart strings of the soul. Fifthly, There is no man in this life which folloeth the stream of his passions, but expecteth and verily believeth to get at last firm rest, contentation, and full satiety of all his appetites: the which is as possible, as to extinguish a burning Ague with hot Wines, or drown an eel with water. For, the desires of passion keep neither sense, order, nor measure. Sixthly, Inordinate passion itself is an extreme torture and vexation; the Lord in great wisdom having so ordained, that they that will give way unto them, should feel the burden and trouble of them. Doth not anger, envy, and pride more disquiet them that be distempered, then they be able to hurt or annoy any other man? 4. Rashness, inconstancy, craftiness are the companions of inordinate passions. The Resolutions and determinations of the passionate are unripe, inconsiderate, not well concocted: for judgement blinded with passion, considereth not exactly, for the importance of the business, those circumstances which may withdraw it from the prosecution of such a vicious action. As they are uncircumspect, so be they inconstant, changing from the purposes and resolutions, which they had prudently determined in the calm of their passions. And yet passions breed craft, enforcing the mind to excogitate new ways and means for performance of what is affencted. What is said of love, that it is most witty, that may be said of all other passions. For, the passion delighting or afflicting the mind, causeth the judgement to think, invent, device all means possible, either to enjoy the passion of delight, or to avoid the molestation of sadness and fo●r. 5. Inordinate passions are hurtful to the body, impair health, breed humours, nourish diseases, shorten life. The second reason, to show that affections must be rightly ordered, is taken from the profit and benefit of the affections well guided, and discreetly moderated. For, they rather serve for instruments of virtue, then foments of 'vice, and as an occasion of victory, then a cause of foil. Christ our Saviour in whom neither sin, nor inordinate affection could fall, no doubt was subject to these passions. My soul is heavy even unto death. He began to be afraid and heavy. The Scriptures do exhort us to love, fear, sorrow, rejoicing, mercifulness, &c. And therefore it were blasphemous to say, that absolutely all passions were ill, for so the Scriptures should exhort to evil. Lastly, If the motions of our wils be virtuous, directed with the square of Gods Law and Prudence, if the inferior appetite or passions obey and concur with the will, then with much more ease and pleasure, and delight, virtuous actions are accomplished and performed: Yea, oftentimes they take away the molestation and tediousness that occur in the practise of good works.( But of this more hereafter, in the holy exercise of particular affections.) Q. How may a man come to know his Affections, or to what Passion his soul most bendeth? A. 1. Consider with what company thou most delightest, and in them thou shalt see a pattern of thy passions: for like affecteth like, Customs and companies are Cousen Germans; and manners and meetings for the most part sympathise together. 2. Thoughts and words discover affections. If one think and speak much of beauty, vain attire, glory, honour or reputation; if he feel in his heart, that often he desireth to be praised, or to insinuate his own praise, it is most manifest that the passion of pride pricketh him. And so of all other affections: because the mind doth think, and the tongue will speak according to the passions of the heart. For, as a Rat running behind a painted cloth, betrayeth her self; even so, a passion lurking in the heart, by thoughts and speeches discovereth itself. Out of the abundance of the heart the mouth speaketh. For, as a River abounding with water, must make an inundation, and run over the banks; even so, when the heart is overflown with affection, it must find some passage by the mind, mouth or actions. 3. By a certain reflection we may come to discern our passions or Affections. mark in other men their words, gestures and actions, when they seem to thee to proceed from affection ordinate or inordinate; and having well noted the fruits of affection, make then a reflection upon thyself, and weigh whether thou hast done, or daily dost such like. 4. It is good also to have a wise and discreet friend, to admonish us of our passions, when we err from the path and plain way of virtue: for self-love much blindeth a man; and another may better judge of our actions, then we can ourselves. 5. It chanceth sometimes by the Providence of God, that our enemies,( who prie into our actions and examine more narrowly our intentions then we ourselves) discover unto us better our passions, and reveal our imperfections, then we ourselves. Lastly, A good way to know the inclinations of the mind, is like the manner we come by the knowledge of the inclinations of our bodies, that is, by long experience. For, as we say, if a man, before forty years of age be not a good Physician of his own body, that is, if he know not whether his inclination bendeth, what doth him good, what bringeth harm, he deserveth to be registered for a fool; even so, he that in many years by continual practise of his own soul perceiveth not where his passions lye, he scarce deserveth the Name of a wise man, As he may be begged for an idiot, who riding an horse for twenty years every day from morning to night, yet knoweth not the qualities of his horse, and the wices whereunto he is subject; so he which every day manageth his own soul, if after twenty years labour he cannot find whither the inclinations tend, he may well be thought either very passionate, or very simplo. Q. How are the Affections to be ordered? A. According to the command of faith, uniformly, universally, sincerely, constantly. Cleaving to all good in an holy order, and shunning all evil in their several kinds and degrees, as they are discovered to be evil by the power of faith judging according to the Word of truth. In what order the affections must be carried unto their several objects, hath been noted before in the sanctification of the will and powers subordinate, and may be taken thence. Q. How are these Affections moved in us? A. Faith moveth, animateth, and setteth bounds to all sanctified affections: but there are sundry Motives to stir them up. The first is sound and true reason; But, not every kind of reason hath force to stir up affection, but an urgent and potent, either really or at least in conceit: This we may prove by experience, for common and ordinary Motives move us not much to love or like a thing: wherefore God to induce the Israelites to wish and desire the Land of Promise, described it as a country flowing with milk and hony, &c. And commonly every one who would persuade us to love or affect any thing, highly commendeth it; or contrariwise, if a man would have us to hate and detest any thing, he endeavoureth as much as may be to make apparent the excess of evils, or great damages it importeth. Passions then must be moved with urgent Reasons clearly, distinctly, soundly apprehended. And he that would move passion in other must deal discreetly, imitating herein the common practise of prudent Physicians, who apply their Medicine to the same Maladies with particular respect and consideration of the Patients temper; and so to a little Child they will not give the like purgation they would to a strong man. In like manner, common people and profound Doctors, are not to be persuaded with the same Arguments: for, popular persuasions these prise not, and deep demonstrations they pierce not. The way to fit both sorts, is, to propound deep Reasons plainly, and plausible persuasions sharply, that the plainness of the one may make them plausible, and acuteness in the other may make them pleasant. In the Reasons which are produced to move and affect, great perspicuity is required, because the attention which otherwise should be employed about the affection, will wholly be consumed or drawn to the understanding: for, it is impossible to attend much at one time both to speculation and affection. Again, our reasons should be largely declared, yet with sharp and short variety inter-laced, resembling a volley of shot speedily delievered, but not without bullets to batter down the walls of wilful affections. And as Passions are divers, so Motives to stir them up are various. 2. Affections are moved by the holy use of the senses, which are the gates whereby pass and repass all messages sent unto them. Affections are stirred by the hearing of the ear, Lam. 3.51. much more by the sight of the eye. Mine eye breaketh my heart. No sense is so sure and certain of his object and sensation, as the sight; no sense rangeth abroad and pierceth the Skies like unto this; no sense hath such variety of Objects to seed and delight it, as this; no sense imprinteth so firmly his forms in the imagination, as this; no sense serveth the soul so much for knowledge, as this; no sense is put so oft in action, as this; no sense sooner moveth, then this; and consequently, no sense well guided, more profitable to the soul then this. And here it is to be considered, that affections are not onely moved by their principal objects and directly, but also by certain appurtenances, appendices, or scraps of the principal object, indirectly, which appertain and have some reference thereunto. The reason of it, is from the very nature and heart of every affection: for when we love God, our Parents, or friends, we are well pleased, and contented with all those treasures of goodness, honesty, wealth, and all other perfections they have, and wish them such as beseem them, which they want: and this we desire to see performed, and rejoice when it is accomplished: In hatred and envy contrariwise, every one detesteth not onely the person, but also all that pertaineth unto him; neither can he abide to see any thing prosper which concerneth him. 3. music will move affections; as joy, and sadness. Heavenly Songs, as they be Arguments of spiritual joy, so do they kindle and inflame it. But how causeth music sorrow and sadness? What are Jeremies lamentable threens, but a sorrowful Song breathed over the City of Jerusalem? What are Davids penitential psalms, but mournful theme inclining the soul to sorrow for sin? Elizeus prepared his spirit to receive the influence of prophesy by the strains of music. David in penning Psalms, ordaining Instruments, providing Musicians for the service of God, by Word and dead taught us, Psal. 84.8. by the virtue of music to stir up men to devotion. And for this cause it hath been usual amongst them in the old Testament, after any great grace or favour shewed them by God, to rouse up their souls with musical Songs and Instruments to give thanks, to give him thanks, and praise his Name, for the bestowing of such benefits, Exo. 15. Jud. 5. imparting to them such great good, or delivering them from such evils. And the Christian Church for the same effect useth the harmony of voices, and that by the warrant of the holy Ghost. 4. Action in the Speaker doth move affection in the Hearer: But here it is to be noted, that he that would affect another in any kind, must be moved first himself: and as the internal passion is more vehement, the external persuasion will be the more potent. For, how shall my reasons persuade another, when they have not first wrought upon myself? Q. What is the disorder of Affection that must be shunned? A. Affections be disordered. 1. When they are blindly or superstitiously moved, and not according to sound judgement. If the mind, which is the guide of affection, mistake and err, the affections, which follow the error of mind, cannot keep good rank. Zeal is evil, when it is not according to knowledge. 2. Affections, that prevent judgement or resist reason, and follow sense, inclination, or appetite, are unruly and inordinate. Gal. 5.24. Rom 1.26. Rom. 7.5. God hath ordained, that affections should ever keep within the pale of sound reason, and move according to her information: if at any time they refuse her guidance, and turn after vanity, agreeable or pleasing to corrupt sense, they are without compass and range amiss. And the danger of giving way to loose affections is very great: for, as wild horses that have gotten the reigns upon their own necks, run hither and thither to the danger of the rider: so passions carry men up and down into many evils, after they have burst the bands of reason. He that hath no rule over his own spirit, is as a City broken down and without walls. As a City without fence lieth open to the spoil to be sacked, Prov 25.28. burned, and taken by the enemy at pleasure: so are they exposed to the temptations of Satan, and to the fraud and illusion of wicked men, who are ruled by their lusts and passions. 3. partial affections are vicious, when some good suiting with our disposition or corrupt affection is desired, loved, pursued, but some other no less good, necessary and excellent is disaffected. universal good is the object of good affections: if we affect not every good that beareth the stamp of God, we affect no good sincerely as we ought. 4. Immoderate affections are vicious, when some inferior good is desired with greater eagerness then is meet, 2 Tim 1 7. 1 Tim 3.2. Tit. 2.5, 12. Gen. 30.1. and the chief not affencted as it ought. The desire of Children is not unlawful, but to be passionate for them, as was Rachel, Give me Children or else I die, is much awry. 5. Inconstant flitting affections are to be reprehended: for, God requires that the heart be constantly set upon him, and carried to that which he requireth. 6. Affections are most out of order when they resist good, and follow evil. Q. How are disordered Affections discovered and made manifest to others? A. By words and deeds, speech and action. Speech is the image of life, and discovereth what is hidden in the mind. If mens words openly tend to their own commendations, if they brag or boast of their valour in warres, learning, qualities given by nature, or purchased by nature, it is plain that they are of a proud disposition. If they discourse lasciviously or shamelessly, questionless what the tongue speaketh the heart affecteth. Much speech and hasty, proceedeth from rash foolishness. A fool uttereth all his mind, Prov. 29.11. In some majestical and very grave persons, whose prudence and wisdom men much admire, few words pithy and leisurely spoken, argue both wisdom, gravity and magnanimity: but slowness of speech in some others, if it proceed not from natural impediment in the instruments of speaking, is a token of slowness in conceiving, or of some great vain conceit they have of their own wisdom, which they would distil into other men by drops. Much affectation in speech proceedeth from most vain and notorious pride, which maketh men seek to please itching ears to gain applause and commendation from them. Scoffing, gibing, nipping, and quipping with intendment of disgrace, proceedeth from pride and malice. For, it declareth contempt of others, or a great desire to bring them into disesteem. To dispute contentiously about matters that surpass our capacity, or at least that we understand not, for lack of exercise, study, or practise, cannot but argue great ignorance or arrogancy: for, no wise man will contend in such matters as he knoweth not. It is not unbeseeming an ignorant man to propound his doubt to the learned, that he may be informed: but to contend about things beyond our sphere is no point of wisdom. Contradictions speech, whereby men show themselves in company, able to control, and gainsay other mens opinions, is rooted in vain glory. To discover secrets of importance to every man almost upon the first fight, before tried and sound experience of firm and faithful friendship; is a token of much indiscretion and simplicity. The wicked inventions; which many use to sow dissension between friends, proceedeth from a most malicious, uncharitable, and envious mind, which hateth the peace of friends; it argueth also a crafty politic wit, apt to sift out other mens actions Affections also are discovered by actions: for, as if the fruit and flowers be corrupted or vicious, we know the root must be infected: so if mens words or actions be disconforted, doubtless the soul cannot be well-disposed. A troubled Fountain yeeldeth unpure water, and an infected Soul, vicious actions. Pride, choler, and covetousness, commonly wait upon great Gamesters, who vaunt of their gain, if they win, chafe if they be crossed in their game, and in as mad a mood, boast of their loss, if they lose. Although the most pleasure in play consisteth in Victory, yet to affect it too much, to rangle, to chafe, to fret therefore argueth an unmortified affection. To think, talk, and earnestly procure to have great cheer, to feast often, to delight therein much, are tokens of gluttony. Jerfull and fumish pronunciation is the flamme of that choler that lodgeth in the breast. fiddling about our Garments, gazing upon ourselves, majestical walking( except in persons of authority) are tokens of foolishness, pride and inconstancy. If we see one much to please himself with others praises, and( as it were) to feed upon the wind of mens words; we may be assured that self-love and vanity possess the best tenement of his heart. And this we may know, if the person praised, either openly confess it, understand insinuate it, or as it were with a countenance silently approve it: for, as Gold is tried by the fire, so a man by the mouth of a praiser. New-fangledness in apparel proceedeth from levity and inconstancy of mind: and the root of gay and gorgeous apparel, pride and arrogancy. Commonly by conversation men discover their affections: for he that frequenteth good company, for the most part is honest, and he that useth ill company, can hardly be virtuous. But of these things more at large in the discovery of particular Affections. Q. How are unmortified Passions to be subdued? A. 1. To bridle extraordinary and unlawful pleasures, it is good to accustom ourselves to abstain from lawful and not prohibited. He shall not fall in things unlawful, that warily restrains himself sometimes in things lawful. For, if one be addicted to drunkenness, he shall with more facility overcome this passion, if he abstain from strong drinks he most affecteth, even at such times as lawfully he may use them. 2. Fly the occasions which may incense the passions where unto we are inclined: for a commodious and fit occasion to steal maketh oftentimes Thieves, who otherwise would have been honest men. Wherefore he that committeth himself to Sea in a boisterous tempest, deserveth to suffer shipwreck, and he that willingly without necessity dealeth with infected persons, may blame himself if he fall into their diseases. For this cause the Lord commanded that the Nazarites which were consecrated to him, should drink no Wine, nor any thing that might cause drunkenness: and lest they should by eating Grapes and great Reysins be alured to drink Wine, Numb. 6 1, 2, 3. he commanded them they should neither eat Grapes nor Reysins. The third remedy may be drawn out of the very poison of passions, that is, when a most vehement and rebellious motion assaulteth us, when the fierceness and tyranny thereof well-nigh possesseth us, when we are almost yielding consent unto it: then should we turn the force of our soul with as much endeavour as we can to the contrary good, 1 Cor 10. 2 Cor. 8.9. and with one nail drive out another; make of temptations a benefit, let virtue in infirmity and weakness of resistance be more perfect and ennobled. For, as in Warres the valiantest Souldiers in greatest encounters are best tried, so in most vehement passions, the resolutest minds are best proved. For, Josephs chastity had never been so glorious, if his unchaste Lady had not so vehemently alured him to defile the Bed of his Lord. Jobs patience had never been so conspicuous, if the passion of grief and sadness had not so violently seized upon him. Abrahams fortitude had never been so heroical, if the death of his onely Son had not cut in a manner his heart-strings asunder. This mean is one of the most forcible and important remedies that men can use, especially for two causes. The first, that by these contrary acts are bread in the souls, certain habits, helps, stays, or inclinations most opposite unto our passions: and therefore the passions being strong, they cannot be overcomed, but by the might of excellent virtue. For, as the deeper a three is rooted in the ground, it requireth greater force to pull it up; even so, the greater possession the passions have taken of the soul, the greater virtue it needeth to supplant it. It seemeth that Job, after so m●ny temptations practised this remedy, when he saith, Job. 13.15. Although God kill me, yet I will hope in him For questionless, those pangs did incite him to desperation; the which with contrary trust in God he most valiantly suppressed Another cause may be yielded, for that many passions proceed, not onely from the inclinations of nature, alterations of humours, b●t by the very suggestion of the devil, who watcheth his opportunity, to take men at an advantage, and to induce them to sundry inordinate affections; for which cause they are called unclean Spirits, because they led men into unclean passions and actions. The devil therefore seeing his temptations so valiantly resisted, his poisoned Darts rebounding into his own breast, I mean his illusions redound to his own shane and confusion, dareth not be so bold another time to invade so strong a Fort, but with all his Troope will fly from it, as a swarm of flies dare not approach near unto a boiling Pot. Jam. 4.7. Resist the devil, and he will fly from you. The fourth remedy is to resist passions at the beginning. In all soars and diseases it is an approved Rule, that we must withstand the beginnings. Cure the wound whiles it is green: and take physic before the Malady have taken rooting. Use the remedy for virtue, that Pharaoh practised for tyranny, in killing all the Infants of the Jews, lest they should increase too much, and so overrun his country. Passions, while they knock at the door of the mind, whilst they are a little entertained if we expel them not quickly, they will lodge longer with us then we would have them. And the most easy way of all, and by spiritual men daily put in ure, is to drive the thoughts to some other object: for, as we use in common conversation, when two be brawling about any thing, to divert their talk to another matter( for as long as they continue about the same subject, they are in danger to fall into the same inconvenience). so the best way to expel an inordinate passion, is, to transport the attention to some other matter; as he that will be rid of an ill guest, the worse he entertaineth him, the sooner he shall be dispatched of him. The fifth remedy to mortify passions is, 1 Cor. 9.27. to chastise the body. For, questionless he that pampereth his body, feedeth his enemy, and he that will feed it wi h dainties, cannot but find it rebellious. Spare diet, and much waking, is the best means to tame wild Beasts: Pamper an Horse, and you shall have him too wanton: Pamper the flesh, and it will kindle passion to over-rule. And he that will mortify his passions, and let his body flow with delicates, doth like him which will extinguish fire by adding more fuel. The sixth remedy requireth a resolute good will and endeavour to attain unto this perfect Government of a mans self: whence-from will follow a diligent execution of mortification; for, such a man will not cease daily and incessantly to demand grace and favour of God to overcome his rebellious nature, resist temptations, whithstand all false allurements of this enticing world. Such an one will examine daily his conscience, and note what thoughts, words, or deeds against God himself, and his Neighbour, he hath committed; whereby either virtue is extinguished, or 'vice increased: Such an one will determine in the morning when he ariseth, not to let pass that day, without the extirpating of some stinking and poisoned thorn, and planting some sweet and pleasant flower within the Garden of his Soul: Such an one will not onely prevent occasions, but also arm himself as well as he can to resist such temptations as he knoweth especially shall be offered in certain places and companies, which he cannot conveniently avoid. To this helpeth greatly the consideration of that small pleasure, passions do yield; for almost in a moment they are commenced, practised, and past: wherefore much better it were to across them a little, and win a Crown of Glory, then to please them a moment, to be condemned to Hell. The seventh remedy, when thy passions are most vehement, then humble thyself before God with sorrow and shane, and seek for succour from Heaven; fly under the wings of Christ, beat at the gates of Mercy, and by the Prayer of Faith, crave grace to overcome thy misery. He is thy Father, and will not give thee a Serpent, if thou ask him a Fish: cast down thyself before him, open thy soars and wounds unto him, and the good samaritan will poure in both Wine and oil; and then thou snalt see thy p●ssions melt and fall away as Clouds are consumed by the sun. Lastly, by serious meditation upon the death and resurrection of Christ, we must work our hearts into the similitude of Christ, that his virtues may be stamped upon our soul, and we be made like unto him in righteousness and true holiness. The healing virtue of Christs death applied unto our hearts, will heal our affections, and renew them according to their first integrity. Q. How is a man to behave and carry himself when he is troubled with passions? A. The first point of Prudence, which all prudent men confess and observe, is to persuade ourselves when we are moved with a vehement passion, that our souls are then, as it were infected with a pestilent Ague, which both hindereth the sight of our eyes, and the taste of our tongues, that is, corrupteth the judgement, and perverteth the will; that as certain Spectacles make Mountains seem molehills, and others, molehills like Mountains; even so, passions make the passionate to judge all those things which tend to the favour of his passion, reasonable, great and worthy, and all that stands against it, base, vile and naughty. Hereupon followeth, that at what time the passion is afloate, and reigneth, it were not good to make any resolution or determination of change: for, there be few men living, which have not overshoot themselves in this point, and repented when their souls were calmed, that they committed when they were tempested. 2. The second point may be, Not to vex and trouble thyself too much when a passion seizeth upon thee, but diverting thy mind from it, and restraining thy consent as well as thou canst from yielding unto it; and in short time thou shalt see it vanish away: as we prove in daily temptations of ire, sadness, love, lust, and such like, which fall and consume away even by themselves; either because the impression made in the imagination diminisheth, or the attention of the soul distracted with other matter, faileth, or some other passion expelleth it, or the devil ceaseth to tempt, either all these, or most of them mitigate, consume, and wholly subvert that passion which before so troubled us, and seemed insuperable. The third point which ought principally to be considered, and well weighed of those whose passions are most vehement and inordinate, is this, that they which perceive in themselves such disordered affections, ought first to know the root of them to be self-love, and the greater they find the boughs of their passions, the greater and deeper root let them be assured, lieth hidden under the bottom of their soul: for which cause, such men must persuade themselves to have great difficulty to virtue, and extreme facility to 'vice: that as they love pleasures of the body exceedingly, so they hate all that may hinder or oppose itself thereunto mightily. That they be blinded as bats in their own conceits, apprehending that they love or hate, far differently from that it is in very dead; that they be commonly too rash, attempting greater enterprises then their forces are able to perform, and for the most part more bold then wise, guiding their actions not by reason and judgement, but by haire-braine affections. And as they are headlong and obstinate when strong passions possess them, so are they irresolute and inconstant when a weak affection doth move them. For, being accustomend to follow their appetites, as long as they continue they persist in one mood: but after the weak passion is appeased, their judgments and determinations are changed. These men ought to be wonderful in their words, and circumspectly in their actions, always having themselves suspected: wherefore it is good for them, first, To crave of God help and grace, to overcome so hard a nature. Secondly, To confer with wise and discreet men about their own affairs and determinations, rather relying upon them then their own judgments. Thirdly, That every day they use some mean to overcome their perverse nature: for, as we prove by experience, such men have many crosses and griefs of mind; their company commonly all eschew, and to be short they are a burden to themselves, and others: whereas if they would but with a little diligence moderate their passions, they would be humble and affable; there is no sort of men, whose conversation would be more grateful then theirs: for they are like unto a fat soil that yeeldeth great abundance of what is sown, Good or Evil, corn or darnel, Flowers or Weeds. The fourth point of Prudence is, To conceal as much as we can our inclinations, or that passion we know ourselves most prove to follow. For it impeacheth questionless greatly a grave mans credit, a great mans authority, and a civil mans good conversation, to be subject to some one only inordinane passion: for such a corrupt judgement hath now so much prevailed with men, yea, and ever hath been, that they will contemn the whole, for some notable defect; as for example, if we see a Picture of man or woman, drawn with excellent colours, great proportion, and Art; yet if there be but one eye, one arm, yea, or one finger out of square, men will say, the Image is spoiled for that one defect: even so, we try by daily talk, that commonly men descant upon other mens doings; they will say, such a Nobleman is resolute in Wars, goodly in Person, but subject to choler, too much addicted unto his own judgement; such a man excelleth in learning, but pride over-ruleth him; such a senator judgeth profoundly, but is impatient in hearing of causes; such a man reigneth in the Pulpit, but is blinded with covetoussnes; such a man giveth great alms, but attendeth too much to good cheer. Many inconveniences may follow, if others know what passions men are subject unto; for if thy enemies would be revenged of thee, no fitter means they might slightly use, then to procure some way whereby thy passions should be stirred and put in execution: for by often ministering matter, thy passions would easily subdue thee, and by those baits it will not be hard to bring thee into the power of thine adversary. It is therefore a point of wisdom, to conceal passions as much as may be, and seriously to dispraise in words, that passion whereunto we are most inclined. I say not this, because I would have men to regard more their credit and reputation with men, then the approbation of God, or to dread the danger of an enemy, more then the great displeasure of Almighty God, or yet to do one thing, and speak another, but that if he cannot but sometime of fragility slide, it may be a good way to recall him again, and not to fall so often, if he speak in dispraise of his own fault: for men will be ashamed to commit often, that they themselves dispraise eagerly. Lastly, It is an high point of Prudence to look well into the measure, deformity, and inconvenience of our passion, to shane ourselves for it before God, and to endeavour to master and overcome ourselves in private: so shall we be better able to subdue and keep them under in our conversing with others. To abate the power of turbulent affections, it is good every day to be drawing somewhat from them, and if at any time they exceed,( though but a little) upon private occasions, to kerb them by the power of grace, and to arraign them before the tribunal of Grace. continual watchfulness and daily judging of our smaller Aberrations, doth keep under sin, that it shall not domineer over us. CHAP. II. general Rules to direct us how to deal with them that be passionate. How the Affections may be divided. Of the sanctified exercise of those Affections that embrace their Object, and of those that decline their Object, with Reasons to move us to affect that which is good, and to avoid that which is evil. The Reason why we are so backward to good, and forward to evil. A comparison betwixt the means of virtue, and allurements to 'vice. Of the Kindes of Affections, viz. intellectual and sensual, These are not to be abandoned, but onely moderated. Question, SInce men by nature are addicted to conversation, let us consider of and set down some general Rules, whereby we may be directed, how to live and deal with them that be passionate? A. 1. Likeness causeth love, and as every one judgeth he doth best, or at least approveth well; even so, he cannot disapprove, but allow the same in others. We see that lions, Tygres, and Leopards, Nec tua laudabis studia, aut aliena reprendes, Nec cum venari volet ille, poemata; angges. Gratia sic fratrum geminorum, Amphionis atque zethi dissiluit. Horat. Epist. lib. 1. 18. whose inclinations are most cruel, whose passions most fierce, yet one affecteth another, and liveth in quiet society, for the similitude of inclinations, and likeness of passions. Hereupon followeth, that if thou wilt please thy master-friend, or companion, thou must as much as may be without sin apparel thyself with his affections, and condescend to what is pleasing in his sight, so far as will stand with a good conscience. But sometimes likeness of passion engendereth contention, as we say one Potter hateth another, and among proud men there are ever brawlings: for if similitude of passions prejudicateth profit, dignity or honour, then likeness of affections causeth dissension. Proud men be pleased with praises, honour, and account, discontented with comparisons, with commending their equals, in not yielding them honour, in disparaging their actions. This wisely discerned and fore-known, giveth direction how we may prevail with men addicted to such passions. 2. Men commonly hate those whom they know to be of contrary passions; whereupon proceedeth that common Proverb, He that hateth whom I love, how can he love me? For, as fire with fire doth never jar, so fire and water can never agree. From which ground may be drawn this Rule, That when men are p●ssessed of a vehement passion, they must not be dealt with by apprehension or indignation, especially in vehement manner, but rather by mildred and soft persuasions. For, he that is passionate will hardly be persuaded by him, whom he conceiveth contrary to him: yea, often those that at other times were good friends, in time of passions for such opposition, fall into endless contention. We see, when an house in the midst of the street is vehemently inflamed, it were bootless to quench the flamme with water, but the best remedy, and commonly practised, is to pull down the next houses, that thereby the lack of foment might diminish the flamme: so, him that rageth with anger, hardly you shall appease by wrangling or chiding, but either answer mildly, for, a soft answer pacifieth strife; or answer nothing, withdrawing the matter of anger from the sight. This Rule holdeth universally in all those which be our equals, or at least do not much exceed us in state, or we them. But if a superior, or a Magistrate see his inferior, or subject, vehemently carried in any passion, he may threaten or reprehend him, because one passion often cureth another: so here, the passion of fear may expel the passion of anger, lust, or what else soever tempteth, either to the passionates evil, or any disorder in the Common-wealth; albeit, if the passion tend not presently to some sin or great offence, it may be better to defer such reprehensions till the subject be more capable of them. 3. Be not too credulous to men in their own causes: for as self-love for the most part conceives what appertaineth to ourselves, with a greater show of good and honesty, then indeed the thing carrieth with it; so men moved therewith, declare the matter as they conceive it: for words spring from conceits, these are the three, those the Flowers and leaves, which do follow by just proportion. Contrariwise, other mens matters, which hinder our profit or across our designs, for the most part we extennate and abase. 4. mildred modest, humble, meek men are beloved universally, because we think them virtuous, who will honour or not contemn us. If Jacob bow before his Brother Esau, speak courteously, Gen. 33.2, 3, 4. call him My Lord, he shall assuage his fury. Gideon by his mildred and modest answer, judge 8.2, 3. pacified the anger of the Ephraimites, who began very hotly, though without any just cause, to expostulate with him, that he called them not to go with him to battle against the enemies. Prov. 15.1. A soft answer putteth down anger. The second blow makes the fray, as the Proverb goeth. Wrath wanteth matter to work upon, if it be not opposed. Meekness shameth anger; humility makes pride to hang down the head. Thus David by Abigails mildness, was stayed from the bloody attempt which Nabals boisterous roughness provoked him unto. Thereby Abraham prevailed with Lot. Contraries are cured with contraries, as we know, and Physicians cure not hot Agues by inflaming, but assuaging. The skilful Fencer doth scape many a blow, and foil his adversary by declining and giving back, and not by opposing his body and weapon unto it. canonshot batters down Castles and Walls, which yield not, but rebound from the soft pack of wool, that gives place and resists not. The Lightning passeth by slight and slender Objects, but consumes and devours the solid and well-compact substances. And yet, who is he that sheweth forth this meekness and wisdom? But( as is to be seen in the common jarrings and quarrels of men) the most count it their glory( and boast of it afterwards) when their words be fierce and more stinging then their fellowes, and come out of a furnace seven times hotter then his. What( saith he) did he think I would turn my face from him or be put down with words? No, I trow I gave him the full measure that he brought, yea ten for it, I spared him not a whit. lo how fools foam out the froth of their own shane. It were indeed an honour for a man to depart, and say, I see he was not in frame to be answered with angry words, therefore I durst not strive to out-shoot the devil( as it were) in his own bow. That which he thinks becometh him, I count it my reproach, who profess to fight against my corrupt nature. But this is not to be taken, as though in all things we ought to yield to froward and peevish persons, but in our own private cases onely, and when we lawfully may, but in no cases or matters that are contrary to Gods will, or prejudicial to his honour. If any rough, boisterous, proud spirit, be more incensed by meekness, rather then overcome thereby; roughness towards such bad and base natures, is more meet then kindness, so a man keep his measure, and contain himself within the limits of his calling, and under colour of resisting sin in another, disobey not God, give not liberty to his own disordered passions. Thus Elisha willed the Elders to answer Jehorams servant. 2 King. 6.32. 5. If thou wouldst work a man to pensiveness, sorrow for sin, the fear of God, take the opportunity that God seemeth to offer, when he openeth the ear, and mollifyeth the heart by afflictions. Crosses that make the heart sad, and cast it down with heaviness, make way for the entrance of godly sorrow, strike then for the iron is hot. 6. No man ought to be employed to any Office, Act, or Exercise contrary to his natural passions or inclination. For, by long experience we learn, that men be oftentimes employed to one Trade, and never can profit therein; contrariwise, when either they of themselves, or others, do change that course to another, whereunto they are inclined, they become very excellent men. For, if inclination be lacking, the subject strive against the stream. This rule may not be understood so absolutely, but that it admitteth some limitation, for some contrary inclination or passion, proceedeth not from defect of nature, or inability of mind, but from an ill and vicious self-will or wilfulness, and then it were good with sweetness and enticements to 'allure such a person to follow that Science, Art, or Trade, whereunto nature most inclineth him. Another exception is, if the impediments of nature be but small, and the habiliments otherwise great, then the one ought to over-rule the other; and after a little labour in overcoming that impediment, will follow a great facility in the achievement of the rest. Q. How may the Affections be divided? A. They may be ranked into two kinds: Some embrace their Objects; as love, joy, desire. Other shun and decline them; as hatred, fear, &c. First, Touching the order of passions in generation and production, they all aclowledge love to be their Fountain, Root, and Mother. For those that fly evil, presuppose the love of some good, the which that evil depriveth; as for example, Who hateth death, but he which loveth life? Who feareth adversity, but he that loveth prosperity? And amongst them that prosecute good, love proceedeth: for the passions of our mind are not unlike the motions of our bodies: for as things naturally moved, have an appetite or natural inclination to the place whereunto they are moved, and rest therein: so it is with the affections, desire and joy presuppose love of what we move unto, or rejoice in. This ordinary course keep passions: but sometimes this subordination is changed: for, if a man be wounded, upon a sudden, the present passion of grief and ire invade him: and so in many other cases, by accident, the foresaid order may be broken. Secondly, If we discourse of those Passions with reside in the sensitive appetite, it ever intendeth pleasure and delight, because therewith nature is most contented: from which intention followeth love, hatred, ire and such like. Nevertheless, virtuous men, whose passions are ruled by reason, level at an higher mark, and subordinate pleasure to honesty, and delight to virtue; because( as we say) glory waiteth on virtue, as the shadow followeth the body: even so, unto good actions followeth a certain pleasure and sweetness. Thirdly, If we compare our passions in dignity or perfection, then those wherewith we prosecute good, are more excellent then those wherewith we eschew ill: and among these, love holdeth the principal place, and as a Queen in dignity preceedeth the rest: because that love uniteth the lover in affection with the Object beloved, love is the root of all other affections, love joineth us in friendship with God and man. Q. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object? A. In this, that they move to all known good soundly, orderly, in fit season, constantly at the command and appointment of a lively and wel-planted Faith. Q. What Reasons are there to move us to Affect that which is good. A. If we that be Christians will expend what means we have to do good, and what to do ill, we shall find that these be fewer in number, and weaker in force and efficacy, then the other. We are moved to do well, First, By the law of nature imprinted in our hearts, like a lantern, Rom 2. 1●, or a Torch to direct us in the darkness of the continual night of this miserable life. Secondly, We see in every good commonweal virtuous men preferred, esteemed, and accounted of, why then should not credit and reputation nourish and augment virtue? Thirdly, By natural discourse a man may well perceive how the oil of his carnal Lamp daily consumeth, the natural heat vanisheth, death approacheth; And therefore, why should not the vicinity and certainty of death cause him to led a virtuous life? Fourthly, Nothing can have more force to 'allure a man to do well, then the peace and tranquillity of the mind; a quiet and serene conscience is a continual Feast; this we gain by virtue, this we loose by 'vice. Fifthly, Why was Christ drawn up the across, but to draw us to virtue from 'vice? Why was he crucified, but to kill sin? Why did he rise again, but to quicken us to newness of life? Sixthly, The internal gifts of God; the armor of faith, hope, and charity, with graces and favours, wherewith the Holy Ghost endueth our souls, fortifies us against 'vice, and habilitates exceedingly to virtue. Seventhly, The manifold inspirations of God, tend to no other end, then to persuade us to virtue, and dissuade us from 'vice. Eighthly, Why hath God provided so many Teachers and Preachers, but to be so many watchmen over the House of Israel, to keep them from sin, and 'allure them unto godliness. Ninthly, The holy Scriptures were written with the finger of God, as Registers of his eternal Will, Letters of Love to invite us to virtue, and threatenings of ire, to dehort us from 'vice. Therein by more sure authority he delivereth unto us whatsoever he had written more obscurely in the Book of nature, persuading, directing, counseling to goodness, Piety, and Religion: dissuading, diverting, threatening, and terrifying from 'vice, impiety and ungodliness: wherefore one of the chiefest scopes for which that Sacred Volume was sent from Heaven, was to make us decline from evil, and do good, die to Old Adam, and live to Christ, crucify sin, and follow virtue. Tenthly, The Sacraments of the Church, those seals of the Covenant, and links wherewith the Members of Christs Church are United in Religion; Were they not instituted for the spiritual refreshing and watering of our souls to the increase of virtue? Eleventhly, God in his infinite wisdom and love, hath given us, not onely Teachers in words, but also Actors in deeds; not onely them that filled our ears with godly persuasions, but also them which represented virtue most lively to our eyes, with good examples and holy actions: so were the lives of Saints in all ages as so many stars, which give us light how to walk in the darkness of this life, and so many spurs to prick us forward, that we should not linger in so Divine a Voyage. Their fervent charity reprehendeth our lukewarmness, their diligence in Gods service, our negligence, their watching and praying, our sluggishness and indevotion. But above all we have the spotless example of our Saviour Christ for our imitation, who most exactly fulfilled whatsoever was required of him, whose life is a perfect pattern and sampler of all true holiness without the least blemish or imperfection. Twelfthly, Those who live in Christs true catholic Church, by the Communion of Saints enjoy another mean to do well, and that is the common prayers and supplications of the faithful, which beate continually at the gates of Gods mercy, and doubtless return not voided again. Thirteenthly, adjoin hereunto the supernatural Providence of God, which feedeth the Fowles of the air, and clotheth the Lilies of the field; who being so careful of unreasonable creatures, what shall we think he doth to the faithful? questionless, he neither will sleep nor slumber that watcheth the House of Israel, he will keep his servants as the Apple of his eye, he will give them meat in due season, he will finally sustain their weakness, erect them if they fall, direct them if they err, succour them if they want, refresh them in the heats of concucupiscences, mitigate the tempests of their temptations, moderate the waves of wicked occasions. Fourteenthly, virtue of itself, even naked, if neither reward had been promised, nor punishment threatened, might sufficiently have moved us to love her, and follow her: because her internal beauty, her grace and excellency, her fruit and sweetness is such, that her possession may be thought a sufficient remuneration. What wise man doth not esteem goodness the greatest Riches, the best Treasure, the soundest credit? Philosophers did err when they placed happiness in the possession of moral virtue: but in that error was enwrapped a truth, viz. that true virtue was a rare and precious pearl, Divinity, pure and excellent, exceeding all delights that nature affordeth, or art inventeth. Fifteenthly, Unto all these may be added, the rare and precious Promises that are made to them that follow after righteousness. If God had onely terrified us from sin with inexplicable pains, every discreet man might have had sufficient cause to abhor it: but besides, having invited us to virtue, by promising ineffable joys. Who can now excuse us? What can we pretend? With reward he pricks us forward, with torments he draws us backward; he bridles our wantonness with one, and spurs on our slothfulness with the other. Q. Is it not mercenary and servile to yield obedience to God, being moved with hope of reward? A. It is not: for if the Lord be pleased by such Arguments and means to move and persuade us to obedience, how can it be mercenary or servile if we be moved with it? The Gospel, which is called the Law of Faith, was given for our direction, is the most perfect and complete rule of life. Joh. 3.16.18. Rom. 2.7. Heb. 11.26. But the Gospel teacheth plainly, that it is lawful to obey God in hope of future reward. Q. Wherein stands the sanctified Exercise of the Affections that decline or fly from their Object? A. In this that they shun or decline all evil soundly, orderly, constantly according to the direction of Gods Word. Q. What Reasons are there to fly and avoid that which is evil? A. 1. The remorse of conscience, which in the very act of sinning, keepeth the watch of our souls, adviseth us by barking, that enemies are present: and after that we have sinned, how the wall is broken, and consequently opened to the invasion of infernal Thieves. 2. The infamy and discredit which waiteth upon 'vice, for, such aversion all men by nature carry in their minds from sin, that no man can esteem in his heart, or love truly any vicious man. 3. All States and Kingdoms ordered by Laws, and governed by reason, appoint punishment for vices, according to their qualities; for what mean, Prisons, Stocks, Fetters, Gives, Racks, Gallows, Hatchets, but to warn us that their creation was for sins extirpation? 4. If there were a Kings son of most beautiful countenance and divine aspect resembling his Father as much as a son could do; Who would not judge this Prince both inhuman and mad, if he would cut mingle-mangle, and disgrace his own face with grisly wounds, and ugly forms? What an injury were this against his Father? What an offence against all his Parents? Even such cruelty use sinners to themselves and God: because by sinning they deface that lively Image of God, according to which they were created and so are injurious not onely to themselves, but also to their God, their Father, their King. 5. Who spoileth Gods Temple, is accounted irreligious, who profaneth his Church, is thought sacrilegious: and who but he that hath lost all sparks of piety, dare adventure to attempt so henious a crime? Yet the vicious adventure and perform it, they profane their bodies and souls, they sell them to lust and wickedness, they expel the Holy Ghost from them, they put him forth of his just possession, which he holdeth over them as a Father by virtue, and after by wicked deserts enforce him as a Judge, like prisoners, to jail them by Justice. 6. The horrible punishments mentioned in Scriptues inflicted for sin, even in this life,( if we had grace) might drive us from sin. For, what cast Adam out of Paridise? sin. What wounded him in nature, and spoiled him of grace? sin. What drowned the World? sin. What rained fire and brimstone from Heaven upon those infamous Cities of sodom and Gomorah? sin. Many Examples more might be brought out of the Old and New Testament; as deaths of private men and Princes, subversions of Armies, dispersions of Countries, mortality of thousands, famine, warres, and plagues, captivities, and imprisonments, for no other cause inflicted then wickedness and sin. But, let us onely fix our eyes upon the son of God nailed upon the across, and we shall see how sin mangled his body and afflicted his soul; those nails, tears, streams of blood, exclamations, gull, and pains, are monuments of sin, and memories of our wicked and perverse life. 7. Above all other evils incident to an evil life, of great force to restrain our untoward affections from sin, is the extreme wrong we offer to God by it, transgressing his Law, perverting his order, disposition, and providence, injureing his infinite goodness, which ought of all creatures to be beloved, despising his Majesty, to which as to their last end, all men ought to direct their actions: And finally, showing ourselves ungrateful to his love, the which ought to be affencted with all submission, obedience and gratitude. 8. What can more deter men from wickedness, then their own private loss, or move them more to virtue then their own private gain? By 'vice our souls are spoiled of their Riches, their most precious Robes, and heavenly attire; by virtue they are appareled: by 'vice they are wounded to the very centre; by virtue they are healed; by 'vice they are impoverished, by virtue enriched; by 'vice they are defiled, by virtue cleansed; by 'vice they become dens of Devils, by virtue seats of Glory. 9. Sensible Reasons want not to draw us from 'vice, no day or hour passeth wherein appeareth not some silent Sermon or real persuasion, to avoid sin and follow goodness. Do we not see daily men die? Is not death of the body caused by the death of the soul? Is it not an effect of Adams disobedience? Whence proceed so many diseases, plagues, pestilences? What first brought hunger and thirst, pain and weariness, sweat and labour? What causes our daies to be so short, and full of misery? nothing but sin and disobedience. 10. Wicked men do not onely by offences hurt themselves, and injure the Majesty of God, but also they abuse his gifts and benefits; like ungrateful debtors, who oppugn their creditours with their own goods. For, the ungodly use that power of soul God gave them to love him, to hate him; that wit he bestowed upon them to meditate upon his Law and Commandements, they pervert by thinking how to transgress them; that heart he imparted to affect their Neighbours in pure love and charity, that they defile with malice and dishonesty; that tongue he lent them to utter his praises, that they blot with oaths and Plasphemies; those hands he framed as flowing Conduits to feed the poor, those are wholly employed to avarice and rapine; and to be brief, the soul and body which ought to have been kept in holiness and sanctification, they abuse to offend God with sin and prevarication. 11. All creatures which God created for the use of man, and as servants attended upon him as their Master; all they, I say, exclaim against a vicious life; they are so many Trumpets, which cease not to sound the abuses we offer them, by offending their Maker. The sun giveth light, to work works of light, and not to live in the shadow of darkness; and so of the rest. 12. The horrible pains of Hell thundered in holy Writ, the weeping and gnashing of teeth, the worm which will gnaw perpetually upon the very heart of the soul, with remorse of conscience: those inextinguishable flames of infernal Furnaces; those remediless pains and torments without hope of recovery, remission or mitigation; and above all that privation and loss of the sight of the face of God, prepared for all those that would serve him in sanctity and holiness of life: all these evils, certainly to be incurred, might sufficiently move any wise man to look about him, what he doth, whether he goeth, what reckoning he must make, for these be not May-games, but sacred truths registered in Scriptures, daily put in execution, hourly felt, and of every wicked man to be proved. Q. Is it not servile to forego sin for fear of punishment? A. The Scripture expressly commands the faithful, Mat. 10.28. Heb. 4.1.& 2, 3.& 10.26. to fear him who is able to cast soul and body into Hell. In which words is contained not onely a description of the person that is to be feared, but also a reason, why that person, as a a Judge and Lord armed with that power, is to to be feared; as is manifest by the antithesis, fear not them that can kill the body, that is, for fear of that death which they can inflict upon you, do not commit those things which are acceptable to them, displeasing to God, but do that which is acceptable to God for fear of eternal death, which he can and will inflict, if to please men ye deny him As long as we live, the Law of faith, established or ratified with promises of eternal life, and comminations of eternal death, doth continue. But so long as the Law of faith continueth, so long continueth our obedience effected by means of the threatenings and promises. For, what arguments God useth to move us, it is not absurd for us to be moved with them. But God is pleased to use Arguments drawn from comminations of eternal punishment. Again, the reason of that positive obedience is one, which is performed to some Commandement, and that freely, and willingly; another of that, which floweth rather from some motion or force of nature, then from the Commandement of another and our choice and liberty. For, that obedience is best performed, which is performed according to his will, who gave the Law. But it is performed according to his will, when any man performeth it moved with those Arguments, by which the sovereign Commander would have his Law to be established. Nor is it servile to be moved to obedience for fear of eternal death, but grudgingly, unwillingly, not freely to perform some external acts of obedience. If a man easily, freely, with propense will, that is, with all his heart and all his soul, yield obedience to the Commandement of his superior, with whatsoever argument he be moved to obey, he is said to obey as a son, not as a slave. Nevertheless, the Child of God is not distrustfully to fear falling into condemnation; but so to fear it as to be warned against sin, which leadeth unto it. He is to fear it as a thing which he is assured to escape, but so as he must withall depart from iniquity. The godly mans confidence in the Promises of mercy, is no greater then his care to walk in obedience; his assurance to escape eternal death, is answerable to his casting off the works of darkness: so, that fear of eternal wrath, as it makes men fly from sin, may well stand with confident assurance of eternal happiness and final perseverance. Q. If we have so many means, so forcible, so Divine, so continual, so supernatural, to serve God, to follow virtue, to fly Sin; What is the reason that we are so dull and untoward to good, so forward to evil, for one that doth well, thousands do ill? A. The main cause is Original corruption, whereby we are prove to evil, slow to good. But besides this, we may add these Reasons. 1. The lack of prudent meditation. Men miscarry so often in this peregrination, through the want of good consideration: because most of the means God hath vouchsafed to bestow upon us, require a certain meditation and ponderation. For, they be like hot coals, the which you may take in your hands, and presently cast away without burning,[ because all actions well nigh require time or space for their operations] but if you hold them a while, you shall feel their effects. So it falleth forth in the Mysteries of our faith, he that meditateth, burneth, he that prefunctorily runneth over them, scarce feeleth their heat. Meditation bloweth the coals by consideration, whereunto followeth the flamme of love and affection: for otherwise what profit can we take of the inconstancy of our lives, and certainty of our deaths, of the severe and infallible judgement of God, the inexplicable pains of Hell, the ineffable joys of Heaven, if we never consider them? What availeth us to have the Scriptures, that God punished in this life so many with extraordinary deaths, that by sins we are spoyled of grace, wounded in nature, disenabled to goodness, and incited to illness, if we never ruminate them in our minds, or ponder them in our considerations? Questionless, it were to swallow meat without chewing, which rather endamageth bealth, then restoreth the lost forces. The second reason is ill education and wicked company. Jer. 13.23. As it is impossible for the Ethiopian to change his skin, so is it for youth brought up licentiously to change their ill manners; for use breedeth facility, facility confirmeth nature, nature strongly inclined, can hardly be diverted from her common course, but followeth her vicious determination. Again, ill examples and ungodly conversation imprinted in tender years and weak souls, take such root, that hardly after they can be supplanted. This we see by experience, that as those speak with whom Children converse, purely, or barbarously, so Children learn. Wherefore holy Writ hath instructed us, that as a man useth wise or foolish company, Prov. 13.20. 1 Cor. 15.33 so he shall become himself wise or foolish. A man therefore being brought up among wicked men, for the most part accommodateth himself to their humours; the reason is, not onely, because, as men persuade by words, so they do much more by deeds, every action being a silent persuasion, but also for that many examples, I know not how, come at length, to breed such impressions in men, that even vices seem virtues. The third reason is present delectation: for that we hope is future, that pleasure worldlings perceive, is present. Sensible pleasure feedeth the corporal substance of senses, and therefore we easily perceive it: but virtue affecteth the soul, not after so palpable and gross manner, and therefore despise it. Wherefore mens souls, by inveterated customs used to sensual and beastly delights, either not believing, or mistrusting, or rather doubting of spiritual joys, they neglect, and for the most part care not for them, contenting themselves with their present estate, Psal. 49.12, ●0. not looking any further: and so as beasts they live, and as beasts they die. For, since they see not by faith present, those things which we expect by hope, or abhor by fear, in the mean time the devil, flesh and world, delighting them with a present bait, they neglect that they should expect, and accept that they find next: not unlike to Children, who prefer an Apple before their Inheritance: For, worldlings will be of the surer side, they think it better to possess one bide in their hands, then expect two in the fields; to be sure of a present commodity, then to be uncertain of a future gain. Fourthly, The lack of preservation hindereth our spiritual profit; because our souls without prayer, meditation, the Sacraments of the Church, exercise of virtue, and works of piety, those balms which God has prepared as preservatives, are soon infected with vices, and stink with sins; not unlike a dead body, which for lack of a living soul daily falleth away by putrefaction, looseth colour, temperature, all sweetness, and becometh ghastly, loathsome and stinking. If we be negligent in the means of grace, remiss in the service of God, inconstant in the pursuit of virtue, no marvel if 'vice grow, and our appetite to virtue decrease exceedingly. Q. Let us briefly compare the means of virtue and the allurements to 'vice, that it may the better appear which are the more forcible and weighty? A. 1. The devil by his suggestions allureth us to sin. He represents pleasures with a goodly show, propounds virtue as a most bitter Object. His craft is wonderful, his malice extreme, his experience long, his forces mighty, his darts invisible. But unto these enticements of Satan, we may oppose the inspirations of the holy Spirit, the admonitions of the Word, the readiness of the good Angels to further us in the ways of holiness. 2. By evil examples we are vehemently enticed to 'vice and wickedness. But we have the express charge of God to walk in holiness, which is more to be regarded then many examples of the wicked. We have also the examples of Christ and his Apostles, the Prophets and Saints daily preached, besides the practices of many godly men living amongst us, whom we see, which cannot but countervail the examples of men, either voided of reason or Religion: for, who is he, but either an Atheist or a fool, who will imitate anothers vices contrary to law, conscience and reason, onely because he seeth many do so? 3. Inconstancy, whereby we become wonderful various, and fickle in our own estates, exercises, and manner of living, is a great impediment to godliness. But against this inconstancy may be opposed many means to goodness, of greater force and efficacy, the which can more constantly further us to goodness, then inconstancy can incite to illness. Have we not registered in holy Writ, and sounding always in our ears, the inexplicable joys of Heaven promised to the godly, and the terrible pains of Hell threatened to the ungodly? Will not the fear of Gods judgement, which hourly we attend, enforce us to watch and pray, lest we be taken at unawares? May not the incertainty of our deaths, move us to a constancy in life? Will not so many warnings of Death, judgement, Hell, Heaven, so often inculcated, sufficiently stir us up to stand upon our ward? Cannot so many stays of grace uphold and stay the inconstancy of nature? How many are withholden from wickedness, onely through terror of temporal judgement? and shall not so many terrors countervail a fickle and inconstant inclination? where lieth the Anchor of hope, and unmovable grounds of faith and charity? 4. sensual pleasures work strongly upon the nature of man to draw it to 'vice. But what are all these fading, transitory pleasures? which waver like wind, quickly cloy, sting like scorpions, give no contentment; What are they in comparison of that true Peace, divine, solid, pure, permanent joy of the Holy Ghost, that passeth understanding, which God bestoweth upon them that fear him? What to that pleasure, comfort and contentment that issueth from virtuous actions? But most of all, what to the incomprehensible joys of Heaven freely prepared for, and certainly expected of them that follow righteousness. 5. Discontent with our estates is no small hindrance to the progress of virtue. But those who attend indeed to serve God, find a certain secret Manna, a Paridise of Consolations, which will easily mitigate the crosses and discontentments ministered by a nature ill inclined: for, as God permitteth no evil to escape unpunished, so he letteth pass no good unrewarded; and although this reward shall be reaped in the Harvest of eternal life, yet with a quiet conscience, the tranquillity of mind, an internal peace and consolation in heavenly affairs, he fully in this life recompenseth all disasters and calamities which occur. The crosses of this life should drive us to the practise of holiness: because without godliness there is no contentment. Wealth cannot stay, riches cannot satisfy the mind of man; the pleasure of sin is a deadly torment, a continual vexation unto the heart. What then will quiet and content the soul? Nothing but true piety and godliness. It is good to have the heart stayed, or ballaced as it were, with grace, Heb. 13.9. not with meats. That that must keep the Ship stiff and steady on the Sea, must not be levers and shores without it, but weight and ballast within it. So, that that must stay a mans raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward ballacing and settling of the heart and mind; that which Gods grace alone can do. Psal. 37.16. Prov. 15.16. And in regard hereof it is that the Psalmest saith, that a small matter to the godly, is much better then the greatest wealth and riches, that the ungodly or mighty hath or can have. It is godliness then alone, that can cause true contentment; and that can cause true contentment alone. Godliness alone bringeth man home unto God, out of whom true contentment cannot be had. For, the foul of man, as it beareth the Image of God, so nothing can satisfy it, but he whose Image it beareth. 6. Many and great persecutions are raised against them that exercise themselves in well-doing, which doth not a little hinder many from the practise of holiness. But against the terrors of persecution sundry encouragments may be opposed. First, As he that guideth by his providence the stern of mens souls, permitteth them not to be moyled with temptations above the forces and abilities wherewith they are endued; so likewise, he will not see them so dejected with crosses, that he will not erect them with consolations. So said he, who well had tried the passions of the across: For as the passions of Christ abound in us, even so by Christ aboundeth our comfort. 2 Cor. 1.5. Psal. 93.19. Heb. 12.5. Secondly, If we weigh that the sun setteth the same hour to him that passed the day in good works, in fasting and prayer, as to him which viciously spent it in feasting and play, we shall perceive how vain fancies, and voluble crosses vanish away as little Clouds before the northern winds. Thirdly, The troubles of this life are nothing in comparison of the eternity of pleasures, provided and kept in store for them that with patience continue in well-doing. Worldly men will lay out money before hand for great advantage; And shall not we adventure our goods, honour, liberty and life in the cause of God, for an incorruptible Crown of Glory? It is the best traffic to part with all that we have, even life itself for Christ his sake: For, they that forsake all for the truth and Gospel, shall reap a thousand-fold more in this life, and in the world to come eternal Glory. 7. Negligence in serving God, or seeking means how to come to our end, is a great impediment of virtue: when matters of honor, pleasure or profit are sought with double diligence. But against this poison we have divers remedies, and cures of virtue to heal these sores of 'vice. For, consider but with thyself, that notable Parable and palpable Reason taught us by Christ, and proved by continual experience, when the rich man hath massed up his Treasures with hook and crook, moiling and toiling, when he thinketh to enjoy, lo, a voice cometh, Thou fool, this night shall they fetch thy soul from thee, and then whose shall all these things be? And doubtless, if men were wise, the continual fear of death might enforce them to condemn such a drudging life. Besides, if all creatures by the instinct of nature, endeavour so much to win their full and complete perfection, Why should we degenerate so far from our own nature, as not to accomplish that we lack? Mark but the Seed cast in to the ground, how it laboureth to die, after to live, how it fixeth his roots, pierceth the ground to enjoy the sun and air, erecteth the stem, springs and husks, issues the ear, yields with the wind, and never gives over till corn be brought to a full maturity. We see how new Wines, Beer, and all liquours work, by boiling the rawer parts, expelling the dregs, reducing themselves to a due temper, proportionated mixture and perfection: if these insensible creatures so industriously labour to come to their end, shall not we endeavour to achieve our end, and perfection, and felicity? If they according to their small ability employ their natural Talents, why should not we endowed with so many graces, procure our own spiritual good and welfare? All things naturally move to their center or place of rest, and so much the swifter, as they come nearer unto it. You cannot hold a ston in the air, but it will fall down, and its motion will be more speedy in the end then in the beginning Heaven is the habitation and resting place of the soul, it cannot be quiet till it come thither, from whence it came. Rom. ●3. 1 And should not we covet happiness and perfection with the more earnestness, as we come nearer unto salvation? Why standeth God at the doors of our heart beating, but to inter in? Why do Gods servants cry out upon our negligence, but to bring us to diligence? Apoc 3.20. Why doth God punish many in the prime of their years, in the fat of their fortune, Jer. 25.34. in the glory of their prosperity, but to advertise us by their examples of the inconstancy of this world, and that we might learn to be wise by their losses, to be vigilant and careful by their carelessness. 8. The flesh molesteth us in the service of God, with an Army of unruly sensual passions, for the most part withdrawing from goodness, and haling to illness. They toss and turmoil our miserable souls, as tempests and waves the Ocean Sea, which never standeth quiet. Our souls are puffed up with self-love, shaken with fear, now flowing with concucupiscences and desires, and presently ebbing with desperation and sadness: joy altereth the mind, and ire tyrannizeth and consumeth both body and mind. Against the garboil of these tumultuous passions, we may oppose the barking, biting and gnawing of a wounded conscience, which waiteth continually upon inordinate passions. Also we may oppose the Law of nature, the brevity of all pleasures; for no passion can long content the mind, but even a gust of pleasure gulleth the soul, and so cloyeth it, that the very dainties seem loathsome. Hereunto may be added, the infamy and disgrace, which commonly accompanieth exorbitant passions. What gain we by fulfilling passions and giving way to lusts? When the account is cast, nothing is gotten but this, that we have changed our condition, and are become brutish. The beasts of the field enjoy sensual delights in common with man; and if we hunt after none but these, be contented to loose spiritual comforts to possess them, do we not make ourselves worse then bruitcreatures, in that we degenerate from our kind, and conform unto them? Lastly, Passions are set in subjection to the will, which is the commander of the outward man, that they cannot draw us to evil, unless we yield unto them. They may stir and rebel against reason, but cannot prevail to the committing of evil, if the will consent not. 9. The many occasions offered daily to do ill, the great readiness of matter and favourers thereof, are main impediments of virtue, furtherances of 'vice. The world is full of allurements, the occasions of sin are ever at hand, and multitudes are ready to tempt and persuade unto wickedness. But if the matter be well weighed, we have many motives and means to do good, more then occasions to do ill, as appears by that which hath been said before. Compare the occasions of sin, with the causes and reasons why thou shouldst eschew evil, and follow that which is good, to wit, the Law of God, the light of nature, the peace of conscience, the joys of Heaven, the torments of Hell, the manifold blessings that accompany well-doing, the sundry crosses, afflictions, evils, disgraces that pursue the sinner and ungodly, and upon little consideration it will be most evident, that the means of good are most weighty and forcible. There be many that persuade to evil, some, though few in comparison that counsel to good: but the advice of one that teacheth or informeth what is just and upright, is to be preferred before the suggestions of many thousands that would 'allure to evil: for, the force of persuasion depends upon the truth and soundness of reasons alleged, not the multitude of voices: But truth favours them, that undertake the maintenance of piety, and exhort others to the practise of it; they use deceit that would 'allure unto sin. What? Prov. 24.24. that the works of darkness bring infamy and disgrace, even in the judgement of them that solicit unto it. The inciters unto sin, cannot but disregard them, that consent unto their counsel. Q What are the kinds of Affections? A. Of affections some are intellectual, others sensual. That there are some affections in the highest, and chiefest part of the soul, cannot be doubted: For, to God the Scriptures ascribe love, hate, ire, zeal, who cannot be subject to any sensitive aberrations. And therefore, as in him they are perfections, and we are commanded, and may imitate him in them, there is no reason why they should be denied unto us, in such sort as they be perfect, and that is principally in the intellectual power of the soul. Besides, we know most certainly, that our sensitive appetite cannot love, hate, fear, hope, &c. but what by imagination or sensitive apprehension may be conceived: for, we may love an ill thing, but we cannot love an unknown thing. Now experience teacheth us that men do fear the judgments of God, they love him, and hope in him, they hate sin, and exercise many notable affections which reason prescribeth, and whereunto the sensitive apprehension ascendeth not. Finally, as our wit understandeth whatsoever our senses perceive, even so our will may affect whatsoever our passions do follow: for, as the object of the wit is all truth, real or apparent, so the object of our will is all goodness indeed, or carrying the gloss thereof. But these affections which reside in the reasonable part or power of the soul, differ much in nature and quality from those that inhabit the inferior parts of the soul: because, these being bread and born in the highest part of the soul, are immaterial, spiritual, independent of any corporal subject, but those of the sensitive appetite are material, corporal, and depending upon some bodily instruments. Q. How may it appear that these passions, specially the sensitive, are not to be abandoned, but onely moderated according to the Rule of reason and faith? A. 1. virtue never ruins that which is wholly conformable to reason. But what is more reasonable then to see a man moved with pity and compassion of his like, of his friends, or of his kinsman? What inhumanity were it for a Mother to see her Child in the throat of wild a Beast, or exposed to shipwreck, or broken upon a wheel, or torn in pieces by tortures, or only sick of some violent infirmity, and not to have her soul sensible of grief? Would we that a virtuous man should not be touched with indignation to see crimes honoured, and the wicked advanced to the height of dignities? These motions being so just, were it not a great cruelty to seek to suppress them, as it were, in despite of nature? 2. To apprehended evil, to fear punishments, to attend recompenses with joy, to long after Promises, are they not so many encouragements to piety, temperance, and other virtuous actions? Who is it then, that will blame so commendable a thing? Nay, is it not to quench the fruits of virtue, and to deny it the content which is due unto it, in enting off thus generally all passions? For, who knoweth not, that she doth usually plant in the souls of men an ardent love of the goodly fruits which she produceth? What just man but feels a certain pleasure and sweetness in the effects of justice? What sober man but receives content in the actions of sobriety? 3. Who doth not know but the passions of our souls are the objects of many excellent virtues, which do moderate them, and reduce them unto reason, when they seek to fly out? Fortitude is nothing but a mediocrity betwixt fear and hardiness: That is to say, it is nothing but a virtue by means whereof we do moderate our exceeding fear, and our immoderate boldness. The like may be said of courage, patience, perseverance, modesty, honesty, temperance, and divers others. 4. The sensitive appetite is a present of nature, which God hath freely bestowed upon us: but virtue never destroys nature, but adds unto it the perfection which it wants. It must then suffer the sensitive appetite to act according to his inclination, yet moderating his motions, and restraining them under the Laws of reason. For, as health doth not consist in the ruin of contrary qualities which are found in man, but in the temperature which a good constitution gives them: And, as to make a perfect music, we must not take away the diversity of Tunes, but reduce them to a good accord to make the Harmony perfect; so the strivings of virtue consist not wholly to root all natural Passions out of the soul, but to moderate and govern them by the Rule of reason. 5. Passions, if they grow inordinate, be infirmities of the soul: but if they submit to reason and the Laws of faith, they are instruments and objects of virtue, the arms of reason, and as it were lively sparks which inflame desires in our souls. CHAP. III. Wherein the holy Exercise of Love consists, and why it is to be rightly ordered. The Means or Motives whereby Love may be stirred up. What those Exercises of Love are that must be shunned. Of the Marks or signs of Love. Question, LEt us now come to the sanctified use of some Affections in particular, and first to begin with Love, which is the prime and chief Affection intellectual or sensual: wherein standeth the holy exercise of it? A. In that it followeth the Motions of faith, and being ruled by the light of truth, doth embrace all good soundly, constantly, and in an uniform order according to the Law of God. Q. Why is Love to be rightly ordered? A. 1. When this Passion contains itself within the bounds of honesty, it is a lively Spring and Fountain of all good things in the life of man. But when like a wild and untamed beast it exceeds the bounds of reason and limits of truth, there is no misery which it brings not into the world, nor any disorder which it causeth not in our lives. It is as it were a fatal Source, from whence flow all kinds of horror, uncleanness, adulteries, incests, sacrileges, quarrels, warres, treasons, murders, parricides, cruelties, and violences: besides, the particular torments it gives unto the souls of such as give themselves to be surprised; filling them with envies, jealousies, cares, terrors, yea and madness; drawing them many times to despair, and to do things whereat Heaven and Earth blushy and are ashamed. 2. Love prescribes a Law to our other desires, and to all our other passions; so, as we may term it the Key and beginning of our thoughts, of our words, of our actions, and of whatsoever we do in this life: So it makes the first impression in our souls, where it excites the desire of that which we resolve to pursue; and then it fortifies this desire by hope, which inflames us to the pursuit of that we desire; and if there appear any difficulty, it hath no rest, until it hath vanquished and surmounted all lets, wherein she settles her contentment and rest. 3. Love hath an uniting virtue, by means whereof it causeth him that loveth to aspire to unite himself to the thing beloved. They which love, said Aristophanes, would passionately desire to be transformed, and changed one into another, and of two bodies to become one. But for that, this transformation cannot be without the destruction of their being, they strive to recompense this defect, by a civil and honest union, which tends not to the ruin of their nature, but contents their affections; that is to say, they converse continually together, entertain their passions, and are as little absent as may be one from another. Moreover, they have the same thoughts, the same desires, the same affections, the same wils, the same delights, and the same distastes, and seem to be but one soul in two bodies. So, as that which is pleasing to him that loveth, is in like manner to the party beloved, what he affects the other embraceth; and what he rejects the other flies, and doth abhor. So, as their wils being thus strictly united, all their actions and carriages conspire to the same end, and propound unto themselves the same Object. For, Love is a desire to enjoy the good we propound unto ourselves, as proper for our content, and capable to make us in some sort better by the fruition. But this enjoying and participation cannot be effected but by uniting the Object to our affection, which is the same good we propound unto ourselves, wherefore it is the essence of Love that it produceth this Union. 4. Love causeth the soul of him that loveth, to be more where it loves, then where it lives. The reason is; for, that the souls of such as love, are perpetually attentive to contemplate the Image of that they love, and have no other thought nor greater pleasure then that they receive by this sweet entertainment: By reason whereof the soul making show of a more exact presence, where it doth most frequently work, it follows thereby that it is more with the party beloved, then in its own body. For these Reasons it followeth, that Love( if it be not rightly ordered) will draw the heart to vanity: but being truly directed, doth most sweetly link and unite the soul unto God. If Love be not set upon God as it ought, we must necessary stand guilty of spiritual adultery, because the heart is withdrawn from the chief good by some carnal or base pleasure. Q. What are the means or Motives whereby Love may be stirred up in us? A. The means or Motives to stir up Love are many, as we will show in one particular Branch, sc, the Love of God, which may be applied to other things, as occasion is offered. Parentage. 1. We love our Parents as Authors of our being, and imparters of life, and this without Teacher by nature we are instructed. But there is a very small spark of Paternity in our Progenitors, compared to God. He gave them bodies, being and life to be Parents; he preserved, conserved and enabled them: he created our souls alone, wherein they neither had part nor action; he formed our bodies, when they never minded us; he kept us day and night, when they never remembered us; yea, when both they and we were fast asleep, his watchful eye waked over both them and us. Benevolence. 2. In the Progress of our tender years, we love them who bestow favours and benefits upon us. But if we consider the meat we eat, the cloths we wear, the air we breath, the senses we use, the life we enjoy, the wit wherewith we reason, the will wherewith we affect, all are Gods daily gifts, hourly, momently; yea, instantly by his provident hand upheld and maintained. Of all Benefactors he is the best, and worthily deserves to be loved most. In every instant we wholly in body and soul, life and being, depend upon him and in every instant, if it were possible, we should consecrate ourselves entirely, with most grateful recognition and remonstrance of his benefits bestowed upon us. Exce●lency. 3. The excellency and worth of men famous for courage, justice, wisdom, or piety, enforceth a reverend affection towards them, and men count it an honour to be admitted into society with them. But, what is the worthiness of man, compared with infinite surpassing Glory and Perfection of God? What hath their power to do with his omnipotency? Their base excellency with his supreme Majesty? Their prudence, policy, stratagems, with his infinite Wisdom, and incomprehensible Counsels? As the high pitch of mans pre-eminency is vile vassaladge compared to the sovereignty and blessedness of God, so his love should disdain not onely to be equalled, but also conferred with theirs. Beauty. 4. Many men are ravished with beauty, in such sort that their hearts are more present in thoughts and desires with such bodies as they liked and loved, then with that body wherein they sojourned and lived. But that beauty of the Lord transcendeth this gross, terrene, massy, corruptible beauty, more then all the world, the least grain of sand which lieth upon the Ocean shore. For, his harmony, consort, and proportion, springeth from the admirable Union of all his Perfections. The beauty of any or all the creatures is infinite, as they are of limited essence; Of God most finite, as he is boundless in himself. 5. Bounty, Bounty. humility and goodness, are principal Motives of love. All Beasts, though reasonless, yet in love, follow this general instinct and inclination of reason, imprinted in their hearts with the indelible Characters of Divine Providence, to affect nothing but that in some sort concerneth their good. But God is good of himself, essentially, without list or limit, all things else by limitation and participation. An Angel hath goodness, and therefore is amiable, yet he is but a drop distilled from God, in that quantity, degree, and measure his wisdom prescribed, and his limited nature required. As God is good in himself, so is he to his creatures. The Lord is good to them that fear him, to them that hope in his mercy. How good is the God of Israel to them that be pure in heart? How bountiful and humble, that he disdains not the signification of our affection towards him? Nay, his goodness reacheth to all things that he hath made. What man ever lived and enjoyed not the heat and light of this visible sun? Or who ever lived or continued life, but by the beams of God his invisible bounty? 6. Beasts and men are carried with an unsatiable desire of delight, Delight. as daily experience testifies. But God is the Paradise of pleasure, the delight of delights. In his presence there is fullness of joy for evermore. Nor are all the Treasures of spiritual, honest, virtuous, supernatural, divine pleasures reserved for the Saints in Heaven: but even in this barren wilderness, in this troublesone world, God refresheth his servants with spiritual Manna and sweet streams of Consolation. For, what are those admirable comforts which the faithful feel in the inundation of their adversities, endured for the truth, but as Rivers of water in a dry ground? What signify those secret joys, which proceed from a good conscience grounded upon a confident hope of future salvation, but those great clusters of Grapes shewed unto them, in sign of the fertility of the future Land of Promise? What else can the sweetness of fervent Prayers prognosticate, but the infinite suavity and happy contentation, which once fervent believing Lovers shall enjoy in blessed fellowship and communion with God? 7. All men love Profit, Profit. and that best which they judge most profitable. But God is the inexhausted Treasure of all goodness, the end of all profits and commodities. Who doth not know the innumerable means and helps he daily receiveth from God, to conserve nature, and further grace, but he that neither knows God, nor himself? God is the root, fountain, and origin of all creatures, profitable in all, by all, and above all. In the spiritual life of our souls, the Sacraments are means of grace, holy inspirations helps to godliness, the Word a Medicine for Ghostly Maladies, crosses and afflictions means for amendment. 8. virtue and honesty Honesty. causeth solid friendship, love and amity. But if virtue and virtuous men ought to be loved and esteemed; what love is due to God, the supreme Perfection of all goodness, Dignity and Majesty: which are as far above the pitch of all excellent virtues, heroical, supernatural, or theological, and infinitely more, then the chiefest virtues, surmount the badst vices. All men by nature are sinners: but God is spotless, as far from all sin, as incomprehensible wisdom from ignorance, and infinite goodness from malice. 9. The Diamond formeth and fashioneth the Diamond, and Love Love: formeth and fashioneth Love. Fire converteth fuel into fire, and fuel converted increaseth fire: Love causeth Love, and the beloved reloving, augmenteth the Original Love. What wrong shall we offer to God, if we love him not, who hath loved us first? It is of his Love that we live, that we are preserved; It is of Love, that we are redeemed from death, adopted to be his sons. Great is thy Love, O God, to men in this life: for here thou dost not onely affect them, poure out thy benefits upon them, distil thy graces into their hearts, and a thousand ways externally and internally work their salvation: but also that which surpasseth all, it seemeth thy will and power are at the command, or rather ready to obey the desires of thy faithful servants. And if in this life, such be the pvissance of Love, what shall we conceive of that Love, wherewith the Saints in Glory are affencted and embraced? It passeth all that heart can conceive, or tongue express. Union. 10. Union breedeth Love; and the stricter this Union is, the stricter affection it engendereth. But every Christian is most strictly united unto God, and soundly renewed after his Image. Agreeableness 11. The Lord is the onely fit Object of absolute Love, and hath the most agreeableness with a reasonable nature. For, he is the prime Truth in being and speaking, and infinite in both; the chief good, the only Object of complete contentation. Who can explicate the admirable proportion, conveniency, and agreeableness betwixt his mercies and our miseries, his riches and our poverty; his abilities to perfect us, and our indignities to be perfected; his patience and long-suffering to support injuries, and our perverseness to commit offences? Necessity. 12. Pleasant Arts, delightful creatures, complemental Ornaments be greatly loved and liked; necessary Trades, Creatures, and Parts much more: because every one first loveth himself, and then all those means, which in some sort concern the being or conservation of himself, among which those that are most necessary have pre-eminence. But in all things we have dependence upon God, whose aid is as necessary to the preservation of our being, as to the first imparting of it. If he uphold not the weak Pillars of our bodies, they presently fall and come to nothing: such and so extreme is their feebleness, that no hand, but his Almighty is able to sustain them. What way can we walk, what sense can we use, what work can we work, what word can we speak, what thought can we think, what wish can we will, if he guide not our feet, concur not with our senses, work not with our hands, direct not our tongues, manage not our wit, move not our will? Pardoning wrongs. 13. The passing by and pardoning of injuries without intendment or meditation of revenge, doth much ravish and affect the heart. Herein none is to be compared unto our God, who freely pardoneth iniquity, transgression and sin. Who can recount the wrongs that are done unto his Highness every day, by disobedience to his Commandements, contempt of his mercy, abuse of his long-suffering? And yet no sooner do we cry, I have sinned, but he forgiveth our transgressions; with invincible patience he expecteth our repentance, and by internal favours and external benefits cherishes us, as though he were not offended. Deliverance. 14. Our affections are strong to them that have delivered us out of danger, and stand to us in the times of trouble and distress, and have suffered many wrongs, injuries, disgraces for us. In this respect we owe unto God, he may challenge from us the most tender love. What pains hath Christ suffered in soul and body, to rid us from eternal torment of soul and body deserved by sin? Manner of giving. 15. The manner of giving gifts or bestowing favours do much augment love; which are to be considered in respect of the giver, if he be great and excellent, a stranger, our friend, an enemy; in respect of the gift, if exceeding great in itself, if marvelous dear to the giver, if common to many: in respect of the receiver, if it tend to his great good, or riddance from some great evil, if in giving he be singled from the rest; in respect of the manner of giving, If with alacrity, if without suite or request, if with vehement affection, if without interest, if with the danger and damage of the giver. Most of these circumstances may be observed in the gifts, which God vouchsafeth, specially in that Gift of Gifts, Christ Jesus, his onely begotten son, whom he gave to die for us. Q. What are the Exercises of Love that must be shunned? A. 1. Blind Love, when vain devices and conceits are affencted contrary to the direction, or at least without the warrant of the Word. This affection is ill guided, because it is not lead by truth; and wrong placed, because the thing beloved can give no ease, Isa. 55.2. bring no profit to the soul Why do ye lay out your money for that which is no Bread? 2. carnal Love, when wealth, health, honour, pleasure, friendship, ease and life are more affencted then honesty, virtue, piety, and the favour of God. To which heads must be referred, the corrupt affection of them who will not adventure the loss of their friends, favour and good-will, to perform some necessary duty unto their souls. 1 Tim. 6.10. The love of money[ and so of pleasure] is the root of all evil. They that love earthly things in this sort, do neither Love God soundly, nor are beloved of him. 1 Joh. 2.15. Luk. 17.3. Psal. 141.5. Prov. 9.8. Psal. 52.3, 4. Prov. 1.22. Psal. 58.2. Lev. 19.17. 3. The Love of sin is a notorious abuse of that affection. The mind erreth, when it is deluded with falsehood; the heart is perverted, when it embraceth evil for good. sin deformeth, corrupteth, troubleth the soul: but all good desires tend to the good and perfection of it in some kind. It is a sign we love not our Neighbour, when we suffer sin to rest upon him. 4. Love not uniform or disordered, when the least duties are earnestly affencted, but not the greater with answerable vehemency and freeness of spirit. Love is misshapen, if it be not proportionable to the excellency of her Object. 5. partial Love,[ which argueth more indulgence to the corrupt disposition of heart, then power of grace,] when such duties are affencted, as across not, but rather further our main designs and projects, whereas no less necessary, profitable, excellent, and well-pleasing are disregarded, because they suit not with our inclination. Love is not fashioned according to its true and proper sampler, nor moved by sound and lively faith, if in motion it be not uniform and universal, orderly and total, proportionable, and general, 6. Inconstant Love, whose immediate and proper cause is want of soundness. Constant friendship is in most request with men; as for them that are in and out, off and on, now pleased, anon displeased, they are not respected of any, unless it it be for their own ends. Will God entertain them into his service, that upon every occasion of offence taken( for none can be given) are ready to cast off his service? Q. What are the signs of Love? A. 1. Sorrow and joy are the marks of our affections, and of that we have in the soul, which rejoiceth or afflicts itself, as the Objects which present themselves are pleasing or distasteful. If we grieve at the free passage of the Gospel, or to see the prosperity of them that fear God, without question we Love that which is evil. If we rejoice in the misery of godly men, the overspreading of proneness, the decay of truth, it will not be hard to judge what affection bears sway. 2. Friends share equally betwixt them the good and evil. There is such a bond of affection betwixt friends, as the harm which happens to the one, afflicts the other, and fills him with bitterness, so, as many times we have seen true friends die with sorrow, for the loss of their friend. Yea, profane Histories are full of persons, which have slain themselves, for that they would not survive them whom they have loved dearly. In like manner the prosperity of friends passeth from one to another, so as the Triumphs of Alexander, are the contentments of Ephestion, and the glory of Ephestion, is the joy of Alexander. 3. They which love have the same friends, and the same enemies. They say the Adamant or Loadstone doth not onely make an impression upon iron which it draws, but doth also impart his virtue by his touching; so, as the iron which it hath touched, draws other iron unto it, and makes as it were a continual chain. In the same manner, a friend brings his friends to him he loves, and he reciprocally imparts unto him his friends; whereof there is framed a common bond, which makes them ready to succour one another, as if they were Members of one body. Hence is that Proverb, How can he love me, who loves not them that I love? 4. Thoughts and words are signs of love: for love desiring union with the thing beloved, carrieth the thoughts where it would be, and so becomes present in heart with that, from which it is severed by distance of place. Where our Treasure is, there will our heart be also, Mat. 6.21. If our cogitations, studies, cares, desires, and appetite be to earthly Treasures, our love is carried to things below: but if our thoughts be lifted to Heaven, our Treasure is above. 5. Men testify, that they love those before whom they are ashamed to do or say those things which of themselves are shameful or dishonest: wherein the Persians gave good testimony of their love to their Wives, when as they caused them to retire from their banquets, being unwilling that their eyes should be Spectators of their excess. For this respect and reverence which they gave them, was a sign of true love, for that we are ashamed to commit any unworthy Act before them we affect. 6. By our company we may try our affection: for men cannot but affect their manners, with whom they delight to converse familiarly. Likeness of manners causeth agreement amongst men. One wicked man loveth another for his sins sake, and is the more willing and desirous of his company for his lewd conditions. But goodness, even such as is approved of God, and pleasing to good men, doth unite the minds of those which are godly, and maketh them loving and kind to each other. This caused Jonathan so earnestly to set his affection upon David, and to have him in such estimation, because he saw him to be full of grace and valour, as himself was also. And this caused David likewise so gladly to entertain the love of Jonathan with constant care to requited the same unto him, and his posterity. 7. Our affection is discovered by looks and gestures. The eyes are as Glass-windows, in and through which do shine the motions of the heart. In the countenance, we may red what men desire. The affections have such affinity with the senses in their motions, that it is hard to hid them so at all times, that they shall not appear to such as do observe us. CHAP. IV. Wherein the Sanctified Exercise of Hatred standeth, and why it is necessary. How this Hatred may be stirred up in us. Of the several Kinds of Hatred that are to be shunned, or corrected; And who they are that are most subject to this disordered Passion. Question, WHerein stands the Sanctified Exercise of Hatred? A. In that it is obedient to the Law of faith, and truly, Prov. 8.13. Psal. 97.10. Amos 5.15. Rom. 12.9. Apoc. 2.6. Psal. 101.3. Psal. 119.163.128. v. Psal. 45.7. Psal. 26.5. sincerely, constantly turneth from all known evil with detestation, according to the nature and degree of evil. As good is the object of love; so, evil is the object of Hatred. To understand this, we must remember, that whether it be in the mind, or in the body, there is a befiting estate and sweet harmony, which makes us to abhor that which may dissolve this consort. This harmony considered in the body, is no other thing then the good constitution, by means whereof we enjoy perfect health; the which being impaired, our nature receives pain, as when we endure great hunger and thirst, or when we receive any hurt or wound. As for the soul, this same harmony may be considered: first in the senses, as well external as internal, and consisteth in the proportion they have with their objects; which is such, as they hate whatsoever pulls them away, or which divert them by any kind of violence. As for example the eyes hate darkness and obscurity, and our imagination is terrified, and troubled by the fearful apprehensions of dreams, which it frameth during our rest. The same harmony considered in reason, either it regards the simplo knowledge of the truth, which our understanding conceives with pleasure, or the use and execution of things which depend on wisdom, which we do with content. In regard of the first, our spirit is enemy to lying, although at some times it takes delight in the art wherewith they colour a thing to give it some show of truth. And as for the second, there is such diversity of judgement in human actions which are as it were the element of prudenee, as it is a thing in a manner incredible As for that which concerns the will, her harmony consists in the proportion and love which she bears to the good, which makes her detest and abhor whatsoever presents itself unto her, under the show of evil, as pernicious and hurtful to her content and rest. The harmony of the sensitive appetite consists in the familiarity and concurrence it hath with the good of the senses, which causes it to abhor whatsoever shall offend them; as whips, tortures, punishments, hunger, thirst, wounds, and such like. The harmony of the intellectual affections consists in the familiarity and concurrence, they have with the good of the mind and will, which causeth an irreconcilable Hatred to those things which the mind apprehendeth as spiritually evil, and the will renounceth as hurtful to her spiritual estate. Now when Hatred is moved truly according to the direction of sound judgement, and abhorreth all evil according to the nature and degrees thereof, sc, that most, which is most opposite to spiritual happiness and contentment, and others as they have reference unto it, then is it exercised as it ought to be. It is here to be considered, that Divines and moral Philosophers distinguish two sorts of Hatred, the one they call Hatred of abomination, the other Hatred of enmity. For as in love, we affect the person and wish him well; so in Hatred of enmity, we detest the person, and wish him evil: as if I love my friend, I wish him health, wealth and prosperity: If the Judge hate the Thief, he wisheth him the gallows: But in this they differ; that love respecteth both the person and the good desired, and is entire and complete: but Hatred detesteth the Malefactor, loveth the punishment as an evil deserved by the offendor. Contrariwise, as in Hatred of enmity, the person stained with 'vice moveth me to detest him, so in Hatred of abomination, for the love I bare any person, I hate all evils which may befall him: for example, a man loveth his Child, and therefore abhorreth death as evil of the Child; a just man God, and therefore detesteth sin, as an injury done to God; a man loveth his own health, and therefore hateth diseases, or what else may across his health. So that here we have three things; Hatred of evil in respect of the person we love: love of evil, in respect of the person we hate; Hatred and love combined in one respect of perfect enmity and complete Hatred. Q. Why is the Sanctified Exercise of Hatred necessary? A. 1. This Passion was over-reached in us by nature, to the end that at the first approach, at the first taste and imagination of evil, we may retire ourselves, and fly it, lest we run into ruin. 2. Hatred of evil, is a preservative against allurements and temptations. Mat. 6.24. The world is full of baits, whereby Satan endeavoureth to catch and ensnare us: But so long as the Hatred of sin doth burn in our breasts, his practices shall take none effect to hurt us. As he shall lay gins to entrap, we shall be circumspectly to decline his malice. 3. The most universal, the most operative, and the most durable passions of the soul, are Love and Hatred: they spread farthest, they pierce deepest, they last longest: and therefore great cause we should look to the right ordering of them. 4. No persuasions can move, no examples draw, nor difficulties compel men to embrace what is evil, if there hearts be carried with a true Hatred and detestation of it. For, as likeness is the cause of love, and that, of Union: so dissimilitude is the cause of Hatred, and that again, of separation. That which we hate, we suffer not to come, or at least not to abide near us: but either we remove it from us, or ourselves from it. If we hate vanity more then affliction, and judge the evil of sin more hurtful then outward misery, we shall not entertain sin, to escape the lesser danger. I hate the works of them that fall away, it shall not cleave unto me, Psal. 101.3. The latter is an effect of the former: for what we hate in others, we cannot embrace and entertain in ourselves. 5. Psal. 119.113.163. v. Love is the Fountain of Hatred; and in what measure we love truth, we hate falsehood. To love good and hate the opposite evil in the same kind, are inseparably linked. If our soul thirst after God as a dry Land where no water is, if his favour be better unto us then life itself; it cannot be, but our Hatred must answer in proportion to that which is opposite to Gods Law, and derogatory to his glory. And from hence it follows, that Love and Hatred are so conjoined, that if both be not ordered aright, neither is exercised as it ought. Q. How may this Hatred be stirred up in us? A. To move this Hatred, two things specially are diligently to be observed. First, The person beloved, and all those reasons which may stir up his love: then the hurt of the evil, and all the harms it bringeth with it. For example, we ought for the love of our souls, and the souls of our neighbours, detest and abhor sin and the offence of God: now all those inducements which move us to love our souls, Lev. 19.17. strike in our hearts a horror of sin, which is the death and destruction of souls. And all those reasons which show the deformity of sin, stir up a detestation thereof. The general Motives alleged above, applied to this Particular, will suffice to persuade us to love our souls: the nature and harms consequent unto sin and all other evils, may be gathered out of the holy Scriptures, and from Christian experience. Q. What are the several Kinds of Hatred that are to be shunned or corrected? B. 1. Blind Hatred, when we detest what is presented unto us, out of some superstitious conceit, not according to knowledge; Gal. 4.19. Mat. 15.9. Prov. 26.24, 25, 26. Mat. 5 44. ● S m. 13 22. Mat. 24.10. 1 Pet. 4.8. Tit. 3.3. Prov. 10.12. Prov. 1.22. Psal. 9.13. 1 King. 22.8. Joh. 3 20. Psal. 7 4. Psal. 38.20. joh. 7.7. Psal. 35.19. joh. 15.25. Gal. 4.16. Psal. 25.29. Rev. 2.6. as the Pharisees hated to eat meat with unwashen hands. 2. carnal hatred, secret or manifest, when we hate our enemies that have some way wronged us in word, or dead: the effect whereof is, contention, upon the renewing of the memory of former faults, now butted in forgetfulness, or the upbraiding of secret sins. 3. Wicked, brutish, and perverse, when we hate good, and love evil; hate the harmless and innocent, love the profane and dissolute; love falsehood, hate the truth. 4. Devilish, when we hate them that seek to do us good; as them that admonish, rebuk, exhort to repentance and amendment of life, or that live uprightly themselves, and follow that which is good. The world hateth me, because I testify of it, that the works thereof are evil. They hated me without a cause. Am I become your enemy, because I tell you the truth? 5. partial Hatred, when some sins are hated, but others liked and practised; as the Angel of the Church of Ephesus hated the deeds of the Nicolaitans, when he inclined to numbness; many men detest theft, that love covetousness; abhor whoredom, that like irreligiousness. 6. slight disordered Hatred, when dislike of sin is subordinate to our worldly projects, pleasures, or matters of commodity: which causeth that it is neither sound, set against sin because God condemneth it; nor uniform, rising in detestation according to the nature of the offence; nor constant without flitting or starting. To this Head is referred, the affection that men bare to their friends, when they will not adventure the loss of their favour, to rid their souls from sin. Q. Who are most subject to this disordered passion? A. 1. Faint and base minds are sooner moved then generous spirits. The reason is, for that cowards fear every thing, so as their Hatred is inflamed against all such as they think may hurt them, be it in their person, in their goods, or in regard of their friends. Hence it is that great men which have no courage are commonly cruel. 2. The proud and envious are also subject to the motions of Hatred. The first, for that they think they are not honoured as they should, or should be debased more then is fit by the practise of obedience; the latter, for that all the prosperities of their equals offend them. 3. They that love themselves too much, are wonderful apt to the same motions, for that they take every thing as an injury, and are so nice as they cannot endure to be crossed. CHAP. V. Why the Affection of Pleasure or Delight is to be exercised aright. Of the Delights of Faith and Reason, and of Sense. Rules for the right Ordering of Delight. How this Affection is stirred up, with the Effects thereof. Question, WHy is the Affection of Pleasure or Delight to be exercised aright? A. By that which already hath been said, we may easily perceive wherein the sanctified exercise of the affections doth consist, and how they may be discerned, therefore it is needless to repeat it any more, it shall suffice briefly to show for what singular reasons some other affections must be rightly ordered, and what is specially to be observed therein. Touching Pleasure or Delight it is holily to be exercised, because all the passions of our souls depend upon Pleasure and pain, which grow from the contentment or distaste which we receive from the divers objects which present themselves unto us in the course of this life. If we love, it is for that we find a sweetness in the Subject that doth ravish us. And if we hate, it is in regard that we imagine the Object which presents itself unto our imagination, is full of grief, contrary to our apprehension, The Pleasure we take in the Idea of a good thing, which we enjoy not, and yet promise to ourselves the possession in pursuing it constantly, begets hope: as contrariwise, when we think it is not in our power to obtain it, the grief we have afflicts us, and leads us to despair. Desires in like manner are framed in us by the imagination we have of a benefit which may give us content; and the distaste we have of things which we fly, is, for that we imagine they may cause our discontent and vexation. So as in all other passions we still find pleasure and grief intermixed, in regard whereof we may rightly term them, the Springs whereby all other passions are set on motion. 2. The author of nature hath united Pleasure and sweetness to the actions of this life, Peregr. de affect de gaud. cap. 3. to the end we might with more courage endure the toils and pains, and that they might be as salt which seasoneth meat, and which makes it more pleasing to our taste. 3. Joy is the strength of mind and body. Prov. 15.13.& 17.22. Q There be Delights of Faith and Reason, and Delights of Sense, Which of these be greatest? A. Undoubtedly the intellectual, and those of the mind,( if we consider them in themselves,) are more delightful then those of the senses. The Reason why the pleasures of the mind have an advantage over those of the body, is, for that to cause Pleasure or Delight in us, there must concur three things; that is to say, the Object united to the Power; the Power to the which it is united; and the actual union of the one with the other, which presupposeth knowledge of this good. And first of all, the goods of of the mind( in the enjoying whereof consists the intellectual Pleasures) are more noble and more lovely then all the goods of the senses, and body: whereof we have a notable proof, in that we see men,( yea most abandoned to 'vice,) deprive themselves of the sweetest Pl●●sures of the body, to purchase glory, which is a good of the mind. Moreover, the power of the intellectual nature, in which is made the impression of these kind of Pleasures is much more excellent then the senses which are corporeal, and the actions which she produceth, and which are followed by these Pleasures, are more noble then those which derive from the senses. And by consequence, the union which is made of spiritual Objects with the will and intellectual nature, is far more strict, more worthy, and more durable, than that which happens betwixt the senses and the Objects which they pursue. It is more strict, for that the senses regard onely the outface of things, and do not busy themselves but to consider the accidents which environ them: whereas the understanding pierceth into the nature and substance of the Objects. It is more worthy, for that it is made without any alteration or corporeal change: whereas the Object pleasing to the senses, cannot be united with them, but it will cause some kind of change which is full of imperfection. It is more durable, for that the Objects of the senses are of perishable goods which soon fail; whereas the Objects of the mind, are of eternal felicity which continues for ever. Yet it is true, that the Objects of the senses make a more violent impression in our souls, and that the pleasure which we receive, toucheth us much more then that which the spirits gather from the Objects which are pleasing unto it. The which happens first, for that the goods of the body are born with us, increase with us, and are preserved with us: so as handling them daily and hourly, we have a more exact knowledge, then of the goods of the understanding, which are removed from us. Knowledge is necessary for the enjoying of Pleasures, wherefore, where this knowledge hath least power, there the Pleasures are least sensible. This also happens, for that we use Pleasures as remedies and cures against the crosses, troubles and cares of this life, which are sweetened, and as it were charmed by their presence. But most men being either indisposed, or not capable to raise themselves up to spiritual consolations, seek and tie themselves to pleasing Objects, which present themselves easily to their senses. The which is fortified, for that the sweetness of Objects which Delightour senses, are suddenly tasted, and do not much trouble us to seek them. It is an infallible maxim in Philosophy, that the Objects by their presence make a more powerful impression in our souls, then when they are absent. And these things which give us least pain, are most sweet in their acquisition: so as for all these considerations, the Pleasures of the body seem unto us greater then those of the mind. In a word, those of the senses are more sensible, but these of the mind, more perfect and more excellent. Q. What Rules are to be observed for the right Ordering of Delight? A. 1. It is not lawful to take Delight in evil, either in the present act, the remembrance of sin past, Prov. 24.17. Prov. 29.27. Psal. 22 17. Prov 17.5. job 31.29. Psal. 35.13, 14, 15, 16. Luk. 21.34.& 8.14. job 31.25. or the hope of future accomplishment of what we desire; as in unchaste thoughts, expectation of revenge, the calamity of our enemies, &c. sin is the transgression of the Divine Law, the bane of the soul, the disturber of inward peace; the onely evil that robs God of his Glory, man of his Dignity, the soul of Beauty: which cannot minister content to him that takes not Pleasure in his own shane. 2. In matters of corporal Delight, as the use of meat, drink, mirth, apparel, recreation; the possession of riches, friendship, honour, reputation, benefits, and such like; we must take heed of excess; that our thoughts be not taken up about them; nor our hearts over-joyed, if our desires be fulfilled; nor our souls disquieted, if we be crossed therein. 1 Thes. 5.6. 1 Pet. 4.7. 2 Tim. 1.7. Tit. 2.6.12. 2 Pet. 1.6. To this purpose the Holy Ghost hath commended unto us Christian sobriety and temperance as a principal virtue, yea as a nurse and a staff of godliness and righteousness; which consisteth in a sparing, a moderate affection at least, not of meat and drink only, but of all bodily benefits. All the wise men in the world exhort us to set a careful guard over the Pleasures of the senses, which they call the poison of the mind. For the which we must the more carefully provide; for that these passions are accompanied with a certain sweetness which flatters us at her first approach, and surpriseth our judgement, and charms it in such sort, that it helps to deceive itself. An Ancient said well, That nature had engrafted no such pernicious desires, as those of the Pleasures of the body; for that these desires besot the mind, and growing unbridled, do so inflame the courages where they get possession, as they leave nothing undone to content their passion. Immoderate Delight, what is it but the drunkenness of the mind? got. of Lots. cap. 8. p. 244, 245. Pleasure hinders not simplo knowledge, but depraves judgement, and corrupts the esteem that it should make by the Laws of wisdom, of that which is good. Of the effects of immoderate Joy, see Peregr. de gaud. ca ●3. Valer Maxi. lib. 9. cap. 12. Kecker. Physic. lib. 3. cap. 26. Plin. lib. 7. cap 53. Quas dolor non ex●●●xcrat, laetitia con● mpsie. Psal. 4.6, 7.& 31.10.& 44.3.& 67.1. Vid. awl. Gell. li●. 3. cap. 15. As one saith west of prosperity, that it so transporteth some, that they are even as drunk with it; and some sorts of mirth and music are said to make men little better. Yea, excessive Delight in these things engender many perilous diseases in the soul, as folly, ficklenels, inconstancy, niceness, fond admiration of what cannot profit, neglect of Gods favour, an eternal blessedness. 3. In matters of spiritual Delight, we are specially to rejoice in the favour of God, and in all other things as they have reference unto him, wherein the greatest exceedings( if it were possible to exceed) are most praise-worthy. Enlarge thy heart as much as is possible; herein take thy fill of pleasure: The more thou dost rejoice in God, the better it is. And here it must be remembered, that the Delights of the senses charging, and as it were importuning our natural dispositions, become tedious and troublesone; as it falls out when we suffer ourselves to be surprised with the excess of eating and drinking. Whereas those of the mind never exceed the carriage nor capacity of the natural disposition of the soul, but rather add perfection to her nature: wherefore when they are fully enjoyed, they Delight most. And if there beat any time a distaste, it is for that the action of the mind is accompanied with the action of the inferior powers, the which being corporeal, they are tired with the continuance of so long an employment. Wherefore they call back the spirit that it may give some rest unto the body. And doubtless, the reason why those happy souls are never weary to behold the presence of God, is, for that the contemplation of this pleasing Object doth not overcharge nor weaken the spirits, but doth ease and fortify them. Q. How is the affection of Joy moved or stirred up? A. 1. All those Motives which stir up love and affection, consequently move desire and Delight: for love is like the quality of levity or lightness in fire, which inclineth and bendeth it to motion, desire is the motion, village or voyage, Delight the quietness or rest of the soul in her Object: and therefore all those causes of love we have delivered in the matter of love, all those may serve for this subject. 2. A firm hope and assurance of those things we desire and love, causeth Delight. Hope nourisheth the Countrymen; for the hope of gain causeth the labouring Husbandman not to feel the scorching heat of Summer, nor the hoary Frosts of Winter. Hope of glory alotteth the soldier to receive a certain sweetness in all dangerous Encounters: Hope of lucre maketh the Merchant merry at midnight, although he lye in the midst of the vast Ocean Sea tossed with billows, and shaken with Tempests: and the surer the hope is, the greater joy ensueth, as when the Merchant after his long voyage returneth with his Ship laden with merchandise and cometh with a pleasant gale within the sight of his expected Haven, then his hope for the certainty of his future possession of apported wealth, being delivered from all danger, is changed into Joy and present Delight. He therefore that will move Delight in this matter of hope, must exactly declare the certain grounds and undoubted security of obtaining the thing expected. 3. Because Delight consisteth in the possession of some good thing real or apparent; therefore all those reasons which tend to the amplification or evident demonstration of the goodness of the thing, all those are fuel of Delight, and sparks of Joy. It is admirable, how the mincing and particularizing of the Object of Delight increaseth and augmenteth Delight. Wherefore the fantastical and lascivious Poets, though vainly and viciously, yet wittily and artificially depaint their Lovers bodies from the head to the heels, in every part discovering one or other perfection, excellency, or amiableness, apt to move and stir up Delight. And herein also all tradesman excel, for to persuade their wears to be good and perfect, they will open unto you a number of circumstances or appurtenances of goodness or excellency wherewith their merchandise is affencted. And for this cause all that would stir up themselves to virtue and godliness of life, should particularise the Pleasures and Delights incident thereunto, as the quietness of conscience, the gratefulness of God, the honour and reputation of all good men, the reward in the world to come; and every one of these the finer it is sifted, the more pleasant it will appear. 5 It importeth much in moving Delight to persuade the stability and continuance hereof, that it seem not like a May-Flower, which is budded, blossomed, and blasted in a small time: and the reason is, for momenteain and cursory Delights are for their brevity rather dispiseable then commendable. The continuance of Delight may be grounded upon the removing of all impediments which any way may impeach or diminish it. 6. In every Object of Delight there is a certain intensive goodness and perfection, and there is an extensive; as in a Cellar of Wine, there may be excellent good Wine, and variety of excellent good Wine, and thereby our taste may be delighted with the perfection of Wine, and with variety of Wine. In like manner, in all the Objects of Delight, we may find a certain intention of goodness, and a certain extension, and both these seriously considered, exceedingly increase Pleasure and Delight: for the intention filleth and satiateth the soul, and the extension or variety taketh away a certain distasteful noisomeness which one kind of uniform Pleasure draweth with it. Q. What is the Effect of Pleasure or Delight? A. There is nothing in this life more potent then Pleasure to move men to action. True it is, that ambitious men aspire after honours, but why thirst they so after them, but because they take an extraordinary Delight to be honoured? Why do covetous curmogions the best substance of their brains to get riches, but after they have gotten them, to Delight in the possession or fruition of them? And the reason is, for joy and Delight are a possession of some good thing, wherein nature receiveth great contentation. If the heart be raised up to rejoice in the fruition of Gods favour, and the Joys of Heaven, he will spare no pains in seeking rest, quietness, and eternal happiness with God. CHAP. VI. Why the Affection of Grief is to be Exercised aright. Of Sensible and intellectual Grief. Rules for the right Ordering of Grief, and how it may be stirred up in us. Motives against immoderate Sorrow, with the means to redress it. Question, WHy is Grief to be Ordered aright? A. 1. There is not any Passion wherewith man is more afflicted in this life, then with Grief and sorrow, whose Objects present themselves continually to his mind and sense. 2. Excessive heaviness hath troublesone effects, for that first of all, it takes from the mind all means to attend the search of the truth. The reason is, for that all the powers of our soul, being tied unto, their essence, as the Branches unto the three, it doth of necessity follow, that when she is wholly busied in the functions of one of her powers, she abandons the rest, and cannot assist them in their actions. Wherefore, when as any thing draweth the soul wholly unto it, and employs her whole action, she cannot attend any thing else: by consequence whereof, an exceeding heaviness seizing upon her, it draws her away; so, as she cannot think of any thing else, feeling her self oppressed with Grief as with an heavy burden, which bears her down and hinders the liberty of her functions. It is therefore generally true, that there is not an action of the soul whereunto heaviness is not an hindrance and let. The which we find verified in ourselves, for we never do any thing so well being possessed by cares as when we are in joy; whereof the reason is visible: for that the will is the cause which excites us to act, the which hath the good for Object, and makes the more powerful effect when it appears pleasing and is accompanied with delight. It is true, that when there remains any hope to surmount the causes of our displeasure, then heaviness may serve to fortify our action, and to inflame our courage, for that the more we feel any Grief, the more we strive to be freed from it. But if there be no hope remaining we become as it were senseless, and abandon ourselves in prey to Grief. We flee the company of men, we hate the light, we find, the comforts and consolations of our friends importune, job 16.1. Luk. 22. 4●.16. ●● l. 22.15. ●sal 3●. 7, 8. Psal .6, 7. Psa● 88.9. Prov. 1.13. Psal. 32 4. Prov. 17 22. ●sal 102 4, 5. Peregr. de dolor cap. 2. ●lin lib. 7. c●p. 36. K ck●tm. ubi su ra●ea cor Pirrhim rtur vis m est torvum& rigrum& quoddle tostum. and have no content but to feed ourselves with bitterness. Again, immoderate sorrow causeth deadness and hardness of heart, dis-inableth in prayer, stoppeth the ear against all words of comfort, and weakeneth the powers of the soul and strength of grace, exposeth to temptations of impatience, and filleth the soul with much bitterness. Besides the torments which heaviness gives unto our spirits, she doth also produce fearful effects upon our bodies, for that it is a malign, could, and dry Passion, which wasteth the radical humour, and by little and little quenching the natural heat of the body, thrusts her poison even unto the heart, whose vigour she causeth to whither, and consumes the forces by her bad influence; whereof we see the signs after death, when as they come to open those that have been smothered with Melancholy. For instead of an heart, they find nothing but a dry skin like to leaves in autumn. So that all things considered, we may say, that this passion is most pernicious, which thus consumes our forces, causeth our heart to languish, and makes our life short, but extremely miserable. 3. There are many remedies against inordinate sorrow, but most commonly the Grief is so obstinate, as all applications are unprofitable. To cure it, we must first take away, or at least diminish the opinion of the evil which afflicts us: the which is easy to do, seeing it depends of our opinion. For, as Dignities, Honours, Crowns and Triumphs, give us no content, but what we take ourselves when as they arrive; for that we have seen many weep even in the midst of all this pomp: so the pains of this life, ignominies, banishments, the loss of goods and kinsfolks, with all other miseries, afflict us not extraordinarily, unless we ourselves make them more bitter and violent by our own weakness; for that we have seen many laugh in the midst of all there miseries. 4. Great and many are the benefits of well-ordered sorrow. It is the physic of the soul; it purgeth, melteth, refineth, Eccl. 7.3. and preserveth the heart in good temper: It is the ground of spiritual comfort, the Nurse of Joy. It plougheth up the fallow of the heart, that the Word of salvation might sink deeper and deeper. A mourning soul is a welt-manured soil, that receiveth the seed of the Word, and bringeth forth fruit with advantage. Immoderate sorrow deadeth and weakeneth the powers of the soul: but sorrow kept within limits and bounds, quickeneth the heart to apprehended, judge and make use of whatsoever doth befall. Q. There are two Kinds of Grief, the one which resides in the sensual appetite, and the other which hath its seaete in the rational: How do they differ? A. 1. Sensible Grief ia always accompanied with a visible alteration and change of the body which is moved; whereas the Grief of the mind hath not always an agitation of the body, but most commonly contains itself within the bounds of the power where it is framed; in regard whereof it is sometimes attributed to God and Angels. 2. The cause of sensible Grief resides in the body, which suffers some violent impression that alters it. The cause[ I say] doth reside in the body, which receives some kind of outrage: But the motion of Grief is always framed in the soul, for that the body is not capable but by the presence of the soul. But the cause of the intellectual Grief resides in the rational part, and in the mind, which represents unto itself the evil which the receives from the Objects which present themselves unto her thought. 3. The apprehension and knowledge which the exterior senses have of things, Keckerm. Physic. lib. 3. cap. 26. they do only regard the present Objects which make an actual impression in them; but the understanding not onely conceives things present, but even those that are past, and which may happen, or fall under the imagination of man. Hence it comes that corporeal Grief which followeth the apprehension, which things present make in the senses, grows only from the presence of Objects contrary to their inclinations. Whereas the Grief of the mind following the knowledge of the understanding, may grow from Objects that are present, past, or to come, and from those which man doth presuppose may succeed unto him. Q. But whether of these Griefs is greater, this of mind, or that of the body? A. We show ourselves more sensible of the Grief of the senses, then that of the mind: but it is most certain that the interior Griefs which afflict the soul, are much stronger then the exterior pains which torture the body. For that the apprehension of the mind and imagination, is much more noble then that of the senses, and especially, then that of feeling which hath the greatest share in corporeal pains. For proof whereof, we see great courages to avoid inferior Grief, expose themselves voluntarily to the exterior pains of torments and punishments, which are in some sort pleasing unto them, for that the interior joy doth mollify their pain: whereof we have glorious examples in the constancy of the Martyrs, who have exposed themselves to the fire, to tortures, to wheels, and to the rage of wild Beasts, for that they would not sin against God, and burn Incense unto Idols. Q. What Rules are to be observed touching the right ordering of Grief? A. 1. That which in itself is good and holy, cannot be a just Object of Grief. No man can justly be grieved to see the wicked change their life unto a better, to embrace piety, to become just, valiant, moderate, wise, and adorned with other virtues. Yea, the most innocent souls rejoice whensoever they see a man, who was formerly vicious and disordered, become virtuous and temperate: There being no man living that is unworthy of virtue, seeing that virtue by her presence doth extinguish 'vice. 2. In worldly things, such as concern our Estate, Name, Credit, Friends and the like, we must look, that our sorrow be not distrustful, distracting, excessive, causing deadness, violent carrying reason captive, breeding impatience, blind and senseless looking onely to the across, not to the proper cause of all miseries, which is sin and wickedness. 3. spiritual sorrow for sin; hardness of heart, and other Maladies of the soul, must be moved and moderated by faith, that it might quicken to Prayer, stir up to receive the promises of comfort, and fit the heart to rejoice in season. The affections do all move in a circled, each one drawing other, that if any one move aright, all follow in their course. Thus joy and sorrow succeed one another, and both take their fit season, if ei●her be orderly in motion. Sorrow is immoderate if it admit not joy: Joy is excessive if it drownsorrow. 4. Sorrow must be universal and uniform proportioned to evil that doth afflict. As it is a fault to grieve when we should rejoice, and to rejoice when we should grieve; so its not to grieve for all evil, in a measure answerable to that which doth afflict. There be degrees of evils, so are there of sorrow for them. Q. How may this sorrow be stirred up in us? A. 1. Desire doth cause Grief, when the possessing of the desired good is hindered or delayed. And therefore what Motives soever do stir up desire, the same may be used to awaken sorrow. 2. Love of good, causeth Grief for evil; as love to our preservation, doth oftentimes cause sorrow and heaviness, for that we apprehended as means of our destruction. By what means love to good is kindled, Psal. 55.4, 5. by the same is the heart wrought to sorrow for the contrary evil apprehended as present. 3. The apprehension of evil, is the Object or ground of sorrow, which is more or less intense according to the knowledge we have of the evil that presents itself unto our thoughts, the great danger, and eminency of it, The arguments that set forth unto us the certainty, likelihood, and extension of the evil, will be effectual to work unfeigned sorrow. Q. What Motives should persuade Christians to look well about them, that their sorrow be not immoderate? A. 1. God requires, that we serve him with a cheerful and merry heart, which they cannot do, Deut 16.11, 14 2 Cor. 9.7. Mal 2 13. who give way to excessive sorrow. Thou shalt rejoice before the Lord thy God. God loves a cheerful giver. See how the Lord complains by his Prophet, of the severity and perfidiousness of the Husbands, whereby the Wives were compelled to wet the Altar of the Lord with tears. That Exhortation of Nehemiah made to the people, when they wept at the hearing of the Law, may be alleged here very fitly. This day is holy unto the Lord your God, N●h 8.9. mourn not nor weep: for all the people wept, when they heard the words of the Law. The course that many good Christians hold is very preposterous, who afflict themselves for lack of delight and cheerfulness, and yet crucify themselves with inordinate sorrow and dejectedness of Spirit. Elizeus being distempered with the presence of wicked King Joram, before he attempted any thing, 2 King. 3.19. whereby the three Kings distressed for lack of water, might be refreshed; he commanded that one skilful in music should be brought, Cartw. in Prov. ●5 13. by whose art and skill the clouds of sadness and distemper might be dispelled. But if Prophets, who spake by immediate inspiration, needed this help of cheerfulness, much more others. 2. With men, the Offices which are performed with sad and heavy hearts, are unacceptable. Neh. 2.1, 2. Est. 4.2. What Master can away with a servant that is ever whining? Who can take pleasure in a sad lumpish companion? Delight and cheerfulness graces all Offices, is the Ornament of all Societies. 3. Sorrow is the band of the soul, that ties it close together that it can scarcely pant or draw breath in the open or free air. Psal. 4.1. Isa. 59.15. Q. What course must be taken to redress immoderate sorrow? A. 1. The principal means is serious meditation of Gods gracious promises, with full purpose and resolution of heart to rest and cleave unto them. My soul melteth for heaviness, quicken me according to thy Word, Psal. 119 28. The Word of God doth sustain and quicken the heart, promise grace and remission of sins, reveal unto us the mercy and loving kindness of the Lord, by which light and brightness the mists of sorrow are dispelled. And whereas excessive Grief doth arise from a false apprehension of evils present, which maketh us judge our case to be far more intolerable then indeed it is: By the Word of truth we come to see our estate, what evils hang over our heads, of what quality, how they may be prevented, or where we may find strength to bear them, and how all things shall work for the best unto us. 2. Grief of mind is eased by faithful prayer, wherein we lay open our cares into the bosom of the Lord, and wait upon him till deliverance come from above. In the day of my trouble I sought the Lord, Psal. 77.2. Cast thy burden upon the Lord, and he shall ustain thee, Psal. 55.22. Pray and wait, seek and rouse up thyself to trust confidently. Out of the depths have I cried unto thee, O Lord. Psal 130.1, 2. 5, 6. ver. Lord hear my voice, &c. I wait for the Lord, my soul doth wait, and in his Word do I trust. Both these, Prayer and expectation must be joined, as we must strive to pray, so we must stir up ourselves with all earnest resolution to wait with patience, otherwise the weight of sorrow will fall back upon us more heavily. 3. Former experience is very effectual to assuage bitterness of heart. Psal. 143.5. I remember the daies of old, I meditate on all thy Works: I muse on the works of thy hands. Why hath the Lord dealt tenderly with us above all he promised, and made good whatsoever he hath spoken? Why hath he holpen us in our distresses, kept from us the things that we feared, granted our hearts desire? but that we should learn to trust in his mercy, and to expect like aid and assistance from him. And say we be plunged into the depth of sorrow, former experience giveth wisdom what course is to be taken to procure freedom. In bodily pains, if we have found ease by a Medicine, when the same evil pincheth, we know what is to be done. But in spiritual affairs it is much easier to get understanding by former experiments. 4 We must foresee the accidents of this life, not as if they should happen infallibly, for that were to make us miserable before the time; but as incident to all men, and that being of this number, if any across or misery shall fall upon us, we may be the less amazed. For the crosses which we have foreseen, strike us more gently, and make a weaker impression in our soul. Wherefore a wise man of the world, who had prepared himself for all the accidents of this life, receiving the heavy news of the death of his son, was no otherwise moved, but onely said, I knew I had begotten a mortal creature. Doubtless it is the effect of an exact and singular wisdom, to have this feeling of human accidents, not to be amazed at that which happens, nor to see any thing befall him, which he hath not foreseen. So as a wise man must always remember, that dangers, losses, banishment, infirmities, yea the death of his Children, Wife, and that which he holds most dear, are things which may happen daily, and which threaten all men; and therefore if he be exempt, it is the benefit and gift of God, and if they befall him, that they are the miseries of his nature. For having this consideration of the common miseries of men, he finds himself bound to suffer constantly, and with patience, the necessities and crosses of this life: lest he should seem to fight against God, who hath laid this yoke upon him, to punish his offences, or to keep him in awe. 5. To mollify our sorrows, we must remember that the miseries of this life give us a glorious subject to exercise our virtue, and to show our constancy before the eyes of Heaven and Earth, which are Witnesses of our combats. For as Pilots cannot show their Art and Industry but in storms, nor Souldiers give proofs of their Valour, but in the midst of dangers: so a virtuous man hath no means to make his virtues shine, but amid the adversities which befall him in this life. 6. But that which should most fortify us in this thought, is, that God who doth cast us into the midst of these combats, will comfort and assist us in them, crown our constancy, and not suffer our labour to go unrewarded. 7. Grief is dispensed by divertisements, by affairs, by the entertainment of wise men, by the discourse of such as are learned and fear God, and by the force of our own judgement, conceiving with ourselves that we should not suffer any misery to triumph over our courage and constancy; that to be touched with affliction is a thing common to all men, but the glory of this constant opposition, belongs onely to an eminent virtue. And lastly, that he who sends us these afflictions, is a Father, and no executioner. That it is that great God, without whose Decree there falls not a hair from our heads, and whose will no man may contradict, unless he will show himself desperately mad. 8. As in other infirmities of the soul, a greater evil makes the less to be forgotten: so we may disperse a present heaviness, either by considering that it is not the present misery which we must lament, but others of greater moment, which more threaten us; or else in fortifiing our resolutions with a better hope, as in representing unto ourselves the glory of Paradise, after the miseries of this life, and the Crowns of Heaven, after the combats of the the earth. All these things make great impressions in religious souls, capable of the feeling of piety. 9. Besides all these, there are remedies which are taken from the Objects of the senses, which recreate the mind and body in the midst of Grief. For first, whatsoever delights and gives joy unto the senses, causeth ease to the heaviness of the soul; for that joy is to the soul, that which rest is to the body. So as they which rest, repair their forces, mollifying the pain which hath tired them; so they which begin to taste any sweet pleasures, feel their Griefs to decay by little and little, and their heaviness to vanish away and go to smoke. Wherefore it is fit to draw them that are afflicted into the Fields, to enjoy a free air, and the sight of Heaven. It is good to show them Harvest, Rivers, meadows, and Hills; for that these divers objects divert the afflicted soul, and make it forget a part of its Grief. Some have thought that music and Songs are fit to charm our Melancholies, whereunto they refer that of Solomon, As he that putteth on a Garment in could weather, and powereth vinegar upon niter, so is he that fingeth Songs to an heavy heart: Prov. 25.20. Jun. in hunc. loc. Cartw. in Prov. 25.20. Cleaver. ibid. Which they further confirm by the example of David, who by the sound of his harp did pacify the evil spirit which tormented Saul: and of Elijah calling for a minstrel, who by his cunning and skill might assuage the bitterness of his spirit. But experience hath taught us, that all these things do many times rather entertain melancholy, then disperse it. Wherefore in this subject we must observe the nature of the infirmity, and the quality of the music, which must be proportionable to the disease. The use of Wine also hath a particular virtue to expel cares. Psal. 104.15. Prov. 31.6. Jud. 9.13. Wine makes a cheerful heart. Give strong drink unto him that is ready to perish, and Wine unto those that be of heavy hearts. The reason is, for that Wine being moist and hot, it doth at one instant both water sweetly, and heat that bilious humour, which is as it were the center and root whereunto melancholy doth fix itself. Sleep also and the use of baths, are very behoveful; for that both the one and the other reduce nature to her first habit, and restore her good constitution, which Grief had corrupted; the which disperseth heaviness, and causeth joy to enter into the afflicted soul. 10 To rectify this Passion of mind, we must withstand the beginnings, and by all possible means expel those vain, false, frivolous imaginations, absurd conceits, vain sorrows that afflict the heart, Lemnius. lib. 1. cap. 16. by doing something, or other that shall be opposite unto them, thinking of something else, persuading by reason, or howsoever to make a sudden alteration of them. It is not in the power of a melancholy man altogether to free himself from fear and sadness: but he may choose whether he will give way too far unto it, he may in some sort correct himself. A Philosopher was bitten with a mad Dog, and as the nature of that disease is to abhor all waters, and liquid things, and to think still they see the Picture of a Dog before them, He went for all this to the Bathe, and seeing there as he thought in the water, the Picture of a Dog, with reason overcame this conceit. Thou art discontent, thou art sad and heavy, but why, upon what ground? Examine it thoroughly and thou shalt find none at all, or such as is to be contemned. Rule thyself then with reason, satisfy thyself, accustom thyself, wean thyself from those fond conceits, vain fears, strong imaginations, restless thoughts As he that wears an upright shoe, may correct the obliquity or crookedness, by wearing it on the other side: so may we overcome and master our affections if we will, by turning them some other way. As in a City they do by stubborn rebellious Rogues than will not submit themselves to political Government, compel them by force: so must we do by our affections. Melancton. de anima. Epist. 3. c. 12. If the heart will not lay aside those vicious motions, and the phantasy those fond imaginations, we have another form of Government, to enforce and restrain our outward members, that they be not lead by our passions. If appetite will not obey, let the moving faculty over rule her, let her resist, and compel her to do otherwise. As in an Ague, the appetite would drink, sore eyes that itch would be rubbed, but reason saith no, and therefore the moving faculty will not do it. When we are urged with any matter of great importance, we forget our fears for the time, a business of more weight possessing that room in the heart. But what we can do upon such occasions, we may do voluntarily at another time if we will: for outward objects cannot give ability that was not in us before. 11. If judgement be so depraved, reason over-ruled, will precipitated, that we cannot seek our own good, or moderate ourselves, our best way for ease is to impart our misery to some friend, not to smother it up in our breasts. Strangulat indusus dolor, atque exaestuat intus. Ovid. Trist. lib. 5. That which was most offensive to us, a cause of fear and Grief, when we shall but impart it to some discreet, trusty, and loving friend, is instantly removed by his counsel, wisdom, persuasion, advice, good means, which we could not otherwise apply unto ourselves. The simplo narration many times easeth our distressed mind, and in the midst and greatest extremities, Senec. de tranq c. 7. Commincus. come. lib. 7. many have been relieved by exonerating themselves to a faithful friend. And this is one cause why tears disperse heaviness, and diminish our pain: for when we pour forth tears, we cast out that which afflicts us, and emptying the humour which oppresseth us, and smothers us within, by this means we free ourselves from an heavy burden which lay upon our hearts, by reason whereof our soul helping her self to cast out the enemy of our life, diverts and frees her self from the importune thought of Grief, and employs her imagination to this divertisment, the which for this occasion is pleasing unto her. Another reason there is, for that it is a contentment to man, to do an act befiting the estate wherein he finds himself. So, as if amid the mourning of our friends, we chance to laugh unadvisedly, when we enter into consideration with ourselves, this lightness doth displease us, for that laughter agrees not well with mourning; And there is nothing doth accord and concur better with the condition of miserable men then tears, wherefore they are pleasing unto them, and by consequent sweeten their torments. CHAP. VII. Why the Affection of Hope is to be moderated aright. Wherein the sanctified Exercise thereof consists. The Effects of Hope. The sev●rall Kindes of disordered Hope that must be shunned. How a lively Hope is to be stirred up, and preserved in us. Question, WHy is Hope to be moderated aright? A. 1. Hope well ordered serves to mollify the pains, and to encounter all the crosses and accidents of this life. amid the miseries of this life, and all public and private calamities, which otherwise would be intolerable; the wise providence of God hath provided us this remedy, to fortify our constancy, and to keep us from shrinking, and falling under the burden of adversities. And therefore a Rhodian being cast into an obscure and cruel Prison, among Serpents and venomous Beasts, and conjured by some of his friends, to make an end of so many miseries by a voluntary death, he answered wisely. That man hopes still while he breaths: as if he would say, that death onely could deprive man of the hopes of life, and better condition. But the Prophet David more Christianly, Psal. 27.3. I had fainted in my affliction, unless I had hoped to see the goodness of the Lord in the Land of the living. Hope holds up the head in the midst of all storms, which violently beate upon, and seem to overwhelm our ship. 2. As the North star is the Mariners Guide, who look continually upon her light to assure their Navigation: so Hope is that which inflames us to the difficult actions we undertake. 3. As the brightness of the North star doth fill them with joy that sail by the Sea, but when as it shines not they are dismayed, and fear hourly to perish by the violence of some storm, or to see their Ship split upon some Rock: so whilst we have any remainder of Hope, our souls are content; but if it be quiter vanished, we hold ourselves miserable, and begin to neglect and forget ourselves. 4. Hope fortifies our resolutions, and makes them more prompt in their actions. Hope fills with courage to endure hardness, to bear crosses, to fight manfully, strive mightily, and persist immovably. The which is for two reasons. The first, for that she hath for Object, a good hard to be obtained. But the apprhension of the difficulty, which presents itself in the pursuit of the good, whereunto we do aspire, doth usually make us gather our forces together, to vanquish all obstacles, and to attain unto it, notwithstanding all the difficulties that must be encountered. And therefore we employ more care and diligence, by means whereof we attain more easy to the end of our designs. Secondly, Hope breeds pleasure and sweetness, which makes us more active and ready to pursue that which we desire; For that we behold nothing painful wherein we take delight. Wherefore as pleasure makes all actions delightful unto men, so the content we receive from our Hopes makes us pursue with more heat, and less pain, that which we have once conceived in our thoughts. This joy which proceeds from a certain Hope we have of enjoying, disperseth itself into all the members of man, the which do joyfully receive the impressions of the moving faculty, yielding upon this occasion a more prompt obedience to execute the Commandements of the soul. The labourer would not expose himself so freely to the rigor of the air, nor endure with such patience the injuries of times, in tilling his Land, if he did not promise unto himself a rich Harvest for the fruit of his labour. The soldier would not cast himself into dangers, he would not mount up to breaches, nor thrust himself into the fury of combats, if the expectance of glory, or Hope of booty did not animate his courage. The Merchant would not pass through Rocks, fires, waves, and storms, running from Sea to Sea, and from Port to Port, if he did not promise unto himself great wealth, in recompense of his voyages and travels. So as Hope is as it were, the soul of goodliest actions, making us to surmount all the difficulties and obstacles, which might hinder the execution by the mollifying of our resolutions. Yea, it is certain, that courage hath always been held an effect of good Hope: for when as man hopes to surmount those fearful things, which seem to threaten him, he goes courageously to encounter them; whereas when he is surprised by fear, he faints and abandons himself unto the misfortune, his despair rising from the difficulties which he apprehends in the good which he should pursue. 5. Although Love be the Fountain of all the Passions of the soul, yet Hope may be the cause that we love any one. For Hope may propound unto itself two things, that is to say, the good which we Hope for, and the means to obtain it. Wherefore an Object of good presenting itself unto us, which we are not able to attain unto, but by the assistance of other; for this reason, Hope doth also regard those that assist us, and make the thing easy. Seeing then that Hope regards the Objects which we propound unto ourselves, undoubtedly Love is that root and cause of Hope; for that we Hope not for any thing, but that wherewith we are in love, and whereunto we have tied our affections, desiring passionately to enjoy it. But for that Hope reg●●ds him which doth open to us the means, and makes the thing possible; Love is a bud of Hope, seeing that we love him, for that we Hope to attain unto our desires by his assistance. So as the first impression which the Object which we pursue makes in our souls, is an effect of the love we bear it, conceiving it to be a good fit for us. But the consideration of the means to attain unto it, which comes from others, makes a second impression in us, and induceth us to love him that doth procure it, representing him unto us as profitable unto our design, and therefore worthy to be beloved. 6. vain Hopes do grievously delude and beguile the heart, leaving nothing behind them but vexation or despair, after great labour and toil, when we be utterly disappointed. It is not unfitly defined, to be a Dream, that presents itself to a man awake. For as dreams in the night fill us with illusions and vain forms, which abuse us, and which make us imagine that we are rich in our extremest poverty, that we are happy in our greatest misery, that we enjoy sceptres and Crowns, in the midst of bonds and Irons, that we command great Empires, when we are restrained in an hard and slavish captivity: In like manner, Hope abusing our imagination, fills our souls with vain contentments, and represents unto us that all things are subject to our power, that we are in right good estate, assured of salvation, able to repent when we please, and to shun the practise of evil by our own power; when in truth, our state is most miserable, our course abomination, our ways tend to death; and we have no power in our hands to deliver ourselves from the reign of sin, or the power of wrath to come. Yea, in the midst of our greatest disgraces, we flatter ourselves with this conceit, that human calamities and miseries have their bounds, and that they are weary to be always about one man; as the winds and storms in the end break, and are pacified after the most violent gusts. Thus we hope to see a change in the course of this life, and that the day which we attend will make our condition better, and convert our misfortunes into incomparable felicities, when beside fond conceit we have no reason to expect better times. The Scripture resembles the hope of the hypocrite to the Spiders web, Job 8.13, 14. which is spun with labour, breaks of itself without any violence: To the dream of an hungry man, who is the more tormented after he awakeneth, because he findeth he did but dream of plenty: job 11.20.18.24. Prov. 11.23. To a puff of breath, or the giving up of the ghost, which shall bring him to the King of terrors. The expectation of the wicked is wrath. 7. Lively well-ordered hope is most necessary and profitable in all the parts of our life, and the several actions of it. Our life without hope is a most heavy burden: no work can find good success that is begun without Hope. Hope is much better than any stately palace, delightful gallery, orchard, garden, pleasant air and prospect, which the sons of men prepare with great cost, travel and pains for their comfort. These without hope can avail nothing; Hope without these is sufficient of itself. Give a man hope in prison, banishment, poverty, disgrace, and he will endure without fainting or impatience. 8. Sound Hope is certain in event. They that hope in the Lord shall not be confounded. If the Lord promise life in death, light in darkness, a settled state of the Church in the midst of confusion, a calm after many storms and hideous tempests; it is meet the faithful should rest in the word of promise, and their expectation should be gladness. Prov. 10.27. Q. Wherein stands the right exercise of Hope? A. In this, that it be directed according to the commandement of faith, to expect all good things promised according to the nature of the promise, Psal. 130.5.& 119.45. in all estates and conditions, both when means are at hand, and when they fail, grounding itself upon th● free grace of God. In things spiritual absolutely promised, hope must be certain, steadfast and constant, even when all things seem to threaten the contrary: The like may be said of things temporal promised in the same manner; as of Israels possessing the Land of Canaan, Davids coming to the Crown. In outward things conditionally promised, hope is conditional; for it is grounded upon the word of truth received by faith, and what faith cannot believe, hope cannot expect. In the most desperate dangers we must hope for an happy issue, but the particular event is uncertain. We may expect good from men as the instruments of God, and in lawful causes we may hope to find success by lawful means, wit, friends, power and such like: but still our confidence must be fixed upon the Lord, without whose blessing all second causes are of no validity. Prov 21.31. Prov. 29.26. The horse is prepared for the battle, but safety is of the Lord. Many seek the Rulers favour, but every mans judgement cometh from the Lord. Many employ all their friends, and use all possible means to have the Magistrate made for them in their suits and questions: Prov. 19.6. but the sentence which the Magistrate shall pass upon every mans cause, whether it be to clear him or to cast him, job 27.9, 10. Ps. 142.3, 4, 5. is of the Lord. In all conditions of life, seem our case never so forlorn or past cure, we must hope in God, in the use of lawful means alone: but we can never look to speed well, if we turn unto evil courses, for there is no promise that God will bless them. 2 Chro. 25.8. Q. What are the effects of Hope? A. 1 He that hopeth truly will wait patiently without fainting or impatiency, though the Lord seem to delay. My soul, wait thou only upon the Lord; for my expectation is from him. Psal. 62.1, 5. 2. Hope drives a man to seek the Lord early with earnestness and contentation, In the use of all good means, and when they sail, until he be found for his help, Psal. 40.1. Psal. 86.2. Psal. 130.5, 6. Psal. 142.5. Psal. 61.2, 3. I waited patiently for the Lord, and he inclined unto me and heard my cry. Faith looketh unto God as a poor beggar, and hope waiteth as a petitioner at the throne of grace, knowing that he from whom all good things come, looketh to be sought unto, that it may appear that his mercies are free and undeserved, 3. Hope preserveth pure from defilement of flesh or spirit: it will not suffer corruption to harbour quietly in the bosom, nor turn aside to ungodly courses. 4. The man that waiteth upon God, is not puffed up with present prosperity, knowing that a change may come; job. 3.2, 2●. Psal. 33.22. Psal. 142.5. nor dejected with evil tidings, as if there were no help in God: nor doth he judge of things by outward appearance and present success. But of the effects of Hope see before, in that which hath been said of the sanctification of this affection. Q. What are the several kindes of disordered Hope that must be shunned? A. 1. Hope is evil, when men expect to thrive and prosper by ungodly practices; as cozenage, lying, oppression, profanation of the Lords day, &c. Do they not err that device evil? There is nothing almost, Prov. 14.22. Gen. 11.3. Psal. 12.4. Prov 1.11, 12, 13. Isa 7.6. which wicked men do not hope they can obtain and compass by their slight and cunning; as the giants who attempted to build the Tower of Babylon, nothing doubted of the effect. But the Spirit of God speaking in the mouth of his Prophets, declareth that they are false in their hope, and shall come short of their purpose. Never could wicked man obtain his hope to his contentment in his sinful devices. Either he cometh too short of that which he concluded to do, or misseth of that happiness which he looked for in his exploits, or falleth into those troubles which he never stood in fear of. 2. carnal hope is evil, when we rely upon strength, wisdom, authority, riches, casual experience, and promise great security to ourselves, when we be compassed about with human aids. The heart of man is apt to flatter itself in these things, as if nothing were impossible to him that is thus underset: whereas the Lord can easily beat down the force of the mighty, confided regnis cum levu magnas opes Huc feras& illuc casus. Sen. trag. Medea. Isa. 8.9, 10. and bring their glory into confusion. An horse is but a vain thing to save a man, neither is any man delivered by his much strength. Associate yourselves O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. How hath the Lord taken the crafty in their own counsel, and trodden the glory of the mighty under feet? It is all one with our God to save by few and many, with and without the strength of men. 3. Limited hope, when we can be content to wait for a season, so it be not long; but faint or give over to expect help, if it be deferred. How oft are such like voices heard amongst Christians; Till such a time I had good hope, but now I am clean out of heart? If I find not comfort by such means, I can never look for it? But this is our infirmity, we must wait till the Lord show mercy, Psal. 119.81.& 123.2. and hold fast his promise when he seems to be far from our help. 4. superficial and slight hope must be settled and rooted better. Such is the hope of them that hold out in lesser trials, faint in greater difficulties. In some particular troubles they lift up their hearts, and stick to the promises: but if they be pressed hard, they start aside and give way to the temptation. The temporary believer shrinks in persecution if he be not choked with the world and the pleasures of it: so fareth it with the hope of the hypocrite, which wanteth rooting. 5. partial hope is unsound, 2 Chro. 25.9, 10. misordered, when we expect help from Heaven in some particular occasions, but ordinarily rely upon our own devices, or the arm of flesh, It is many times reproved in the Saints of God, that they trusted in Egypt, Assyria, the arm of flesh, 2 Chro. 16.7, 8, 9. but relied not upon the Lord. Q How is lively Hope to be preserved or stirred up in us? A. 1. In stirring it we must always have an eye to the grounds and foundations whereupon our Hope shall be built; for as ●hese fadge, so Hope followeth: if these be small or frivolous, Hope is vain and ridiculous; if they be strong and sound, Hope will prove more certain and prudent. 2. All Christian Hope depends upon the gracious promises of God which never fail; and to quicken it the better, it is profitable to discourse over these circumstances; who hath made the promises, how he standeth affencted towards us, in what relation he is obliged unto us: What he hath promised, how it makes for his glory to accomplish it, for what reasons he will be pleased to grant our suits or requests: What a potent and wise Intercessor we have to pled our cause, and of what credit with the Father: What plentiful means he hath in store to bring to pass what he hath spoken, and how easily he can accomplish them. 3. It is not amiss to set down all the objections which any way may frustrate hope, and briefly, orderly, and as evidently as may be, refute them: for thereby all cavils and impediments shall be removed. 4. We must make use of former experiments, Psal. 64.10. comparing them with the Word of God, and judging accordingly: But experience is only a fortification, not the ground of Hope. By experience we come to see and are persuaded, that what others hold impossible, may notwithstanding succeed happily, which doth much prevail with us: but if all experience were wanting, we should yet rely upon the infallible promise of God. Grace is the ground, Psal. 33.18.& 130.7. truth and power the props of Hope, experience a notable furtherance to strengthen and encourage in expectation of Gods mercy. CHAP. VIII. Why Courage and hardiness is to be exercised aright, and wherein the right exercise thereof consists. How faith begets Courage. The things wherein spiritual Courage doth show itself. The kindes of disordered Courage that must be shunned or corrected. The means whereby spiritual Courage may be increased. Question, WHy is Courage and Hardiness to be ordered aright? A. Hardiness, which is a passion of the soul that doth fortify it and make it assured against the miseries which are most difficult to avoid, Dan. 1●. 19. 2 Chro. 32.7. and encourage it to pursue those good things which are most painful to obtain, notwithstanding all opposition to the contrary, must be rightly moderated; because it is of excellent use in a Christian course. For 1. A godly life is beset with many difficulties from the Devil and the world. Satan rageth, the world raiseth manifold persecutions, 1 Cor. 16.13. which cannot be resisted without courage. Watch ye, stand fast in the faith, quit you like men, be strong. Courage is for the war; but all Christians are the souldiers of Christ Jesus, who have received press-money to fight under his banner. 2 Tim 2.3. 2 Sam. 10.12. Thou therefore endure hardness as a good soldier of Jesus Christ. Like as Joab exhorted his souldiers fighting for their country, to be valorous and to play the men: so doth the Lord by his servants call upon us to be hardy, Deut. 11.6, 7. josh. 1.6.& 10.25 Psal. 27.14.& 31 24. Mat. 4.1, 2, 3. strong and valiant in heart and carriage, Be strong and of go●d courage, fear not. 2. The practise of any public duty, or the effecting of any common good, shall find much enmity against it. The devil will soon( if we set ourselves this ways) cry for clubs, and reach us some knocks: We shall know that these things shall cost the setting on. Thus in Christ, when first he set upon the work of our redemption, Satan set upon him with incredible fury: and after when he was fruitfully teaching, he sent his acquaintance to speak with him, Mat. 12.46. Mat. 20.22, 23 thereby intending to interrupt the work in hand: and when he told his Disciples of his suffering, Satan by Peter sought to turn him from it: Master, save thyself. 1 Thes. 2.8. If Paul purpose to come and visit the Thessalonians for the strengthening of their faith, Satan will lay blocks in the way: If Nehemiah go about to repair the walls of Jerusalem, Neh. 4.1, ●. and to re-edify the Temple, Tobiah and Sanballat will turn every ston to dismay him in that work. In this case what can be done without courage? It is not for timorous and faint-hearted men to undertake such enterprises. The fearful heart and remiss hand are nothing fit to perform any great matters in the house of God. 4 All the duties of Christianity are weighty, some very difficult, yea, seeming altogether impossible, which no man destitute of courage will adventure to begin, much less to finish. He had need to be a man of some spirit and resolution, that must neglect the displeasure and frowns, reject the Letters and suits, contemn the mocks and disgraces of great men and superiors: But this strait is the man that would live godly, thrust upon many times. Had not the brain need to be of a strong constitution, that must dispel and disperse the fumes ascending from a corrupt liver, stomach or spleen? What strength of valour shall we think needful for him, that must stand out against the flatteries, enticements, tears of friends; the rumours, clamours, slanders of the wicked: that must oppose the current of times and the torrent of 'vice; hazard the loss of maintenance, liberty and life? But all these miseries doth the sincere practise and pursuit of piety bring upon us. In which respects, some duties in themselves not difficult, do appear very troublesone, from which we are willing to withdraw our shoulder; as namely, to open our mouths for the poor in the cause of judgement, Prov. 24.11, 12& 31.8. to deliver them that are unjustly drawn to death, to adventure our credit, reputation and honour, in defence of the innocent that live in disgrace and misery. What, that sometimes we are called forth of God to adventure ourselves far in desperate cases? As Esther must go in to King Aashuerus to speak for the life of the Jews, a people appointed to the sword, by a Decree that could not be reversed. Besides the duties themselves laid upon us, do far exceed our strength and ability: which is sufficient to daunt and dismay the cowardly and faint-hearted. Many are hindered, not so much with defect of strength, as pusillanimity and slothful desperation of mind, that they dare not undertake any thing that is excellent, or having undertaken lay it aside, if any difficulty appear. But if the work indeed be too hard for us, what man of many will attempt any thing therein? 2 Chro. 22.13.&. 28.10. 1 King. 2.2. If Solomon must build an exceeding magnificent Temple to the Lord, David will call upon him to be strong and of good courage; because no man of weak resolutions would ever undertake a work of that cost, pains and weight, for the glory of God- 4. The conquering and subduing of many boisterous, unruly, deep-rooted passions, is a labour beset with manifold discouragements; both in respect of their strength, which seems unconquerable, and of the many foils we have already received in that battle. The Israelites being now to enter into the Land of Canaan, Numb. 13.28.& 14.2. Deut. 1.28, 29. were so terrified with the height of the walls, and strength of the inhabitants, that casting off all hope of possessing that country, they began to think of return into the Land of Egypt. Thus they were affencted upon the first report they heard of that Land: what would they have done, if once or twice they had fallen before their enemies? But every Christian must fight with his head-strong lusts, that are fast riveted in his nature, and by long continuance are become a second nature, notwithstanding he hath been often foiled by them. By all this it is manifest, that a Christian must be of a generous spirit and resolution, one that cleaveth unto God with full purpose of heart. 5. He that will live godly must suffer persecution, which is terrible to flesh and blood. Through many tribulations we must enter into the Kingdom of Heaven: Isa. 35.3. Heb. 11. 1● Prov. 28.1. but the fearfull-hearted and feeble-handed are unfit for such encounters. The courage of a lion is necessary for a Christian, who must not be amazed with any terrors. 2. Passionate courage is very inconstant: We may observe, that many which show great hardiness and courage to cast themselves into danger, as soon as they find themselves engaged, are often amazed; as we see in those that go valiantly to a charge, but finding resistance, they turn their backs to the enemy: whereof we can give no other reason, but that they are not valiant by judgement, but by the bounty of nature; so as apprehending not the greatness of the danger before they enter, but imagining that they shall vanquish whatsoever opposeth itself against them; when as they find resistance which they did not expect, they are amzaed at the strangeness of this accident, and their hearts grow could and relent in such sort, as sometimes they fly before their enemies, But the contrary happens to those that are truly valiant, for when as they govern their courages by wisdom, there is no sudden accident that may befall them, that can dismay them; whereas commonly they find less resistance than they expected before they entred the fight, so as their resolution is always fortfied and never deciaes; yea, commonly they show themselves more could in the beginning than at the ending; for that it is not the passion that doth animate them, but it is judgement which doth act in their courages. Prov. 30.30, 31. The Law is called the royal Law,[ as some ●hink] Jam 2 8. because it is to be p rformed wi●h a princely, that is, a firm, or val●an●, and constant spirit. Jun par. l. 3. Append. in Jam. 2.8. 3. Good courage is a comely ornament in a Christian. There be three things that order well their going; yea four that are comely in going: A lion which is strongest among beasts, and turneth not away from any: a Horse which hath his loins gird up: an he-Goat, and a King against whom there is no rising▪ In these verses Solomon presents to our view for a pattern of courage, the example of some heroical creatures, all agreeing in the well ordering of their going: by whose example he incites us to a constant going forward in things well undertaken without fear. As these four do so much prevail by their strength, that they will not be turned or terrified from their enterprises by any terrors: so it becomes us to be of that courage and resolution, that we desist not from things excellent for any fear. So that nothing is more requisite, than that he which undertaketh a good matter should be of good courage, and nothing more fit and decent, than that a good cause be prosecuted with courage and resolution. 4. Inordinate courage is very pernicious; for it thrusteth men into apparent dangers without cause, and stirreth no small troubles in the Church of God. 2 Chro. 25. 2 Reg. 23.29. 2 Chro. 35.20, 21, 22. Herein wicked Amaziah offended to the damage of his Kingdom, and good Josiah further to the loss of his life. He that loves danger shall perish in it: Improvident hardiness, through presumption, rusheth upon destruction and apparent danger. 5. Excessive tenderness is a great enemy to a Christian course. D●ut. 30.11, 12, 3, 14. Deut. 1.28. Ma● 11.30. Deut. 20.8. Jud. 7.3. Conceits of difficulty keep under some, that they will not set upon the practise of godliness: Despair of good success drives many to retire in the midway: and one faint-hearted soldier turning his back in battle, doth weaken the hands of those that fought courageously. As melting mettal cast upon other may make it melt, so a sort of fainting, swooning fellowes may cast all the rest in a syncope. Q. Wherein stands the right exercise of Courage? A. In this, that it be universal, uniform and constant, being moved, quickened, directed, Psal 60.12. Psal. 18.32. Psal 27.14.& ●1. 24. Eph .10. Col. 1.11. I●a. ●0. 15. Phil. 4. ●4. 1 Pet. 1.5. moderated by a lively faith. The author of Christian resolution is the Lord of Hosts, It is God that compasseth me with strength; it is he that stablisheth the heart. The ground is, the wisdom, grace, mercy and goodness, but especially the might and power of God. Be strong in the Lord, and in the power of his might. Gods almighty power is it, on which our courage must be builded. Thus saith the Lord God, In quietness and rest shall ye be saved, in quietness and confidence shall be your strength. I can do all things through Christ that strengtheneth me. We are kept by the power of God unto salvation: for no strength but his can prevail against the strong one in the world. Psal. 42.5, 6. The mover and quickener of Christian hardiness is faith in the Promises: Faith is the hand apprehending, the faithfulness, wisdom, mercy,( for all these do strengthen us) and power of God, Heb. 11.23. the matter apprehended. By faith Moses when he was born, was hide three Moneths of his Parents, because they saw he was a proper Child, and they not afraid of the Kings Commandement. H●b. 11.27. Psal. ●0 7. Psal 56 11. By faith Moses forsook egypt, not fearing the wrath of the King. Some trust in Chariots, and some in Horses: but we will remember the Name of the Lord our God. In God have I put my trust: I will not be afraid what man can do unto me. Thus sound Faith is the root of Christian valour, which being guided in all things according to the Rules and Directions of Faith, is rightly exercised. Q. How doth Faith beget Courage? A. 1. Faith in the Blood of Christ doth quiet and appease the conscience. A guilty conscience is the greatest cause of darstardliness, Prov. 28.1. which being purged by Faith in the death of Christ, causeth boldness and resolution in the midst of all dangers that compass us about. 2. It subdueth boisterous passions which are the ulcers of mind, dis-inabling it to bear any burden, and increasing the smart of any affliction manifold to that it is in itself. Sound flesh will endure to be handled, and a sound spirit, that is, an entire, well-confirmed heart, Prov. 18.14. will bear out his infirmities. 3. By Faith we receive the Spirit of Courage, and Power, Isa. 1●. 2. 2 Tim. 1.7. Vincenti●●, Rage, and do the worst that the spirit of malignity can set thee on work to do. Thou shalt see Gods Spirit strengthen the tormented, more then the devil can do t e tormentor. Rom. 8.31. Heb. 11.27. See Par. Psal. 25.15. Numb. 14.9. Deut. 1.29.30.& 31.8. Jud. 1.19. Psal. 63.8. Psal. 138.7. 2 Chro. 16.9. Polycarpe to him that would have ti d him to the Stake. Let me alone( I pray you) for he that gave me strength to come to this fire, will also give me patience to abide in the same without your tying. John Rogers to one that told him he would ch nge his note at the fire; If I should trust in myself, I should do so, but I have determined to die, and God is able to enable me. Psal. 60.12. Psal. 23.3. Psal. 118.6. Psal. 3.6.& 56.4. Psal. 25 4. Prov. 28.1. Psal. 112.8. Iud. 1.19. of love and a sound mind, which constantly sharpens and whets on to despise every high thing, that exalts itself against Jesus Christ. By nature we are as timorous as the Hart, ready to fly at the very noise or cracking of trouble: but being endowed from above with the Spirit of fortitude, we lift up our heads in the times of adversity, and put forth ourselves with undaunted magnanimity to withstand encounters, and overcome difficulties. The least blast is sufficient to overturn us, leaning upon ourselves, but the greatest storms are not able to shake us, being sustained by the divine power of the Spirit. 4. Faith looketh unto God, and gleweth the soul close unto him by supernatural power, whereby the heart is mightily encouraged. For if God be on our side who can be against us? Moses was courageous, as he that saw him, that is invisible. Mine eyes are ever towards the Lord: for he shall pluck my feet out of the net. The Exhortations in Scripture run thus; Be strong, be of good courage, for the Lord is with thee, he will not leave thee nor forsake thee. David assured himself that he should be upholden by the right hand of God, when his soul did stick fast unto him. Though I walk in the midst of trouble, thou wilt revive me, thou wilt stretch forth thine hand against the wrath of mine enemies; and thy right hand shall save me. For seeing there is no wisdom, nor counsel, nor strength against the Lord, Oh how should he be affrighted with danger or difficulty, that is assured of Gods help, assistance, presence and protection? To be resolved of Gods presence with us, and providence over us, is the best remedy of all inordinate fears. In war men use the sound of the drum and Trumpet to raise the courage of the soldier, and it must be granted they be good incitements and provocations unto battle: but when it comes to the point of danger, to know that God stands at our right hand, is the only thing that puts heart into us. He that with his bodily armor brings the Shield of Faith, whereby his heart is assured that God hath called him to that fight, and that he is present with him to cover his head in the day of battle; he is truly valorous, though by nature weak and timorous. Though I walk through the Valley of the shadow of death, I will fear no evil. The Lord is on my si●e, I will not fear what man can do unto me. 5. Faith informeth of the manner of Gods dealing with his people, how he corrects them in love, as may be for their profit, and sends deliverance, when it may be for their good: whereby the heart is much confirmed to bear calamities more equally, and to seek help from the Lord alone. David prayeth in faith, show me thy ways, O Lord, teach me thy paths. 6. By faith we are assured of good success, which doth not a little encourage and confirm the heart against all lets and impediments. Why is the righteous as bold as a lion? because his heart is established, he shall not be afraid, until he see his desire upon his enemies. Distrust causeth sloth and dastardliness; as it is noted of the Israelites, that they went not about to drive out the Canaanites that dwelled in the Valleys, because they had iron Chariots: but he that hopes to see a good issue of his labours, will proceed with valour and resolution. 1 Sam. 17.37, 46, 48. Let David be assured of Victory, he will go forth against goliath, that giant of the philistines, that trusting in his might defied the host of Israel, at whose words all Israel was dismayed and greatly afraid. 7. No recompense is to be compared to the joys of Heaven, nor any loss to the torments of Hell, which faith represents as the reward promised to them that continue in well-doing, and the punishment of them that fall away, or withhold the truth in unrighteousness. Heb. 11.35. Through faith the Saints of God have been enabled to endure main, terrible and exquisite torments, that they might receive a better resurrection. 2 Cor 4.17. Ignatius, I am the wheat of Christ, to beg round with the teeth of Beasts, that I may be pure Bread for my Masters tooth. Let fire, racks, pulleys, yea all the torments of Hell come on me, so I m●y win Christ. Gordius to the Tyrant offering promotion; Have you any thing equal or more worthy then the Kingdom of Heaven? For all the sufferings of this life are but light and momaintany, if they be weighed with that superabundant glory that we look for in Heaven. Men are contented to labour hard all day in sore work, for a small piece of silver; What will he refuse to do that he might obtain salvation, who hath certainly, though but obscurely, seen the Glory of it? 8. Faith worketh by love: and what will not love do and endure, if hot and fervent? The timorous Ewe, in love, will put forth her self and defend her Lamb: so will the Hen for her chickens. Q. In what things doth spiritual Courage show itself? A. It must be remembered, that spiritual courage doth ever keep itself within the compass of the Word, and will not move without the guidance and direction of the truth: and then it doth show itself in these things. First, It doth expel the fear of cowardice, when we see great enemies against us. Should such a man as I fly? Neh. 6.11.& 4.14. Deut. 20.3. Who is there that being as I am would go into the Temple to save his life? Let not your hearts faint, fear not, and do not tremble, neither be ye terrified, because of your enemies. Though a man see an hideous mass of corruption, yet shall it not affright him; though Satan oppose him with incredible fury, yet will he not forsake his standing. 2. It makes us not to be dismayed at the difficulties that meet with us, either in respect of the duties to be done, or the opposition that is made against us. Though passions be strong, and the duties hard, and a man may come by knocks, yet he maketh not dainties of them. Nehemiah was not daunted with all the assaults that were made against him, to hinder the repairing of Jerusalem, and the building of the Temple. 3. It ties a man with constant, steadfast, and well-advised resolution, to set upon all known duties, seem they never so difficult, or the case never so desperate. 4. It represseth the fear of torment and death, whereby many are kept under that they dare not profess the faith of Christ, and show themselves in the maintenance of the truth. Therefore it is an act of Courage, to remove the impediment whereby the will is drawn back from hard and dangerous things which ought not to be shunned, and to defend the will that it be not drawn back from the good of reason, John Ardley, If every ha●re of my head were a man, it should suffer death in the faith I now stand in. Psal. 27.14.& 31.24. Neh. 6.9. Iud. 20.22. through fear of corporal evil. Courage doth fortify the will of man, and keep it strongly to the good that God commandeth against all evils of body, amongst which death is most terrible. 5. It carrieth us to set upon the work of God earnestly without fear, and maketh us immovably to persist until all perils and labours be overcome, although they continue for a long season. When the hands are weakened, the work falleth down: but if the heart be confirmed, it will not cease from the enterprise. 6. It doth show itself in this, that after we are foiled, it maketh us renew our battle, and valiantly charge our enemies with fresh assaults. The men of Israel plucked up their hearts,( there is courage) and renewed the battle. So Paul, though the devil did buffet him again and again, yet being courageous, he did renew his strength against it by often Prayer. 7. It scorns all contentments of the world, whereby the heart should be withdrawn from God. Q. What are the Kinds of disordered Courage that must be shunned or corrected? A. 1. There is an evil and wicked Courage, jer. 9.3. when men bend their tongues like bows for lies, but are not valiant for the truth. If a Bear or lion be in the way, they will not shrink; they will encounter the greatest difficulties; if one course prove not, they will turn every ston. 2. carnal courage is evil and to be reformed, which ariseth from confidence in the means, 2 Sam. 2.20, 21, 22, 2. 2 Reg. 1.9, 10. but is not grounded upon the Promises of God. This confidence may grow from the opinion we have, that the evil which threateneth us is far from us; or from our belief, that if it should present itself, we should be able to surmount it. As when a City hath a conceit that no man will attempt any thing against the peace of her Citizens, and if they should, they were able to repel the injury, and to endure the attempts of their enemies; this belief makes them hardy and assured. It may grow also, for that we find ourselves weak, and unable to resist our enemies, yet we believe that we shall be powerfully assisted by our Allies, with whose aid we hold ourselves invincible. Again, this may grow, for that we believe, we have neither received nor done injury to any man, which should make us apprehended revenge; Or for that we think we have no enemies, or else that they are so feeble and weak as they cannot annoy; Or for that they who have power to hurt us, are our friends, and live in good correspondency with us, and have assisted us in our occurrents, as for our part we have endeavoured to bind them unto us by all occasions which have been offered. Moreover, it may grow from an imagination that all things shall succeed happily in regard of former felicities. So Alexander undertaking the Conquest of India, apprehended nothing, by reason of the happy Victories and Triumphs which he had gotten over the Persians. So Caesar being overtaken with a cruel storm, and in a small bark, feared nothing, but to confirm the resolution of his Pilot whom the storm had amazed, he wished him not to fear, seeing he carried Caesar and his fortunes. And so they are hardy, who having been engaged in great dangers, have yet escaped; for they imagine that good fortune which hath been so favourable unto them in many other occasions full of despair, will not abandon them in that present danger. There be many other occasions of carnal valour; as want of experience, when we know not the greatness of the danger we are to encounter; fury and anger, with abundant furniture with all things which may make us fearful to our enemies, as store of coin, disposition of body, greatness of mind, extent of Empire, support of friends, the power of Armies, and such like: And to this Head may be referred, the confidence that men have in the goodness of their cause, when they look not to the Promises of God, nor take care to reform themselves according to the Law of God. 3. partial, slight, inconstant courage is to be corrected, when at some time, in some things we show courage, but at other times, and in other duties, we give way to slackness, and suffer sloth and covetousness to bear sway. The Tribe of Judah believed the Lord and his Promises in one thing, judge. 1 19. and did valiantly in expelling the Canaanites, that dwelled in the Hill Countries: but in another they did not believe, namely, that God would expel the enemies that dwelled in the Valleys, and therefore they went not about it, neither did they obtain any such thing of God. Our courage is but weak, when at one time, in a matter of less difficulty, and wherein we have more experience, we can show some heart. but are stricken dead in another which appears more difficu●t, wherein we have not been exercised. But most imperfect is their valour, who making profession of great boldness before the conflict, do shrink in the weting, and deceive the expectation conceived of them. If thou faint in the day of adversity, Mat. 2●. 33, 34 job. 4.3, 4, 5. Prov. 24, 10. thy strength is small. 4. Boisterous resolution is to be amended, when men unadvisedly thrust themselves into danger. Passionate courage ends in faintness, endures with disquietness. Q. By what means is spiritual Courage to be stirred up in us? A. 1. Hardiness is always accompanied with a certain hope, to be able to vanquish and disperse those fearful things which present themselves to the understanding; whatsoever therefore is available to confirm hope in the gracious Promises of God, that is effectual to beget and stir up holy resolution; namely serious meditation upon the faithful and never-failing Promises of God, the former experiences of Gods favour, the manner of his dealing with others that cast their care upon him, and attentive consideration of that glory that is reserved in Heaven for them that fight the good fight of Faith. 2. This consideration, that we are spiritual Souldiers, chosen to fight under the banner, in the cause, and by the strength of Christ Jesus, ministers many Arguments of courage. Lauren e Saunders, I was in Prison, till I got into Prison, and now saith he, kissing the the Stake, Welcome the across of Christ, welcome everlasting life: my Saviour began to me in a bitter Cup, and shall I not p●edge him? Cou●age is a mans Glory. Great is the renown of valour in defence of our country; much greater to fight valiantly for the Glory of God, the salvation of our souls. Ambrose to Calligon, Valentinians Eunuch threatening death, Well do you that which becomes an Eunuch, I will suffer that which becomes a bishop. John Mallot a soldier, Often have we hazarded our lives for the Emperour Charles the fift, and shall, we now shrink to die for the King of Kings? Let us follow our Captain. Neh 6.9. For Christ our Captain hath overcome for us, goeth forth with us to battle, will minister strength unto us abundantly. But he is a bad soldier that followeth his Captain sighing. In temporal war, the soldier will adventure to fight in the mouth of the Cannon, in hope of glory or preferment: What should we do in expectation of eternal happiness? In earthly conflicts, the victory is uncertain, the reward transitory, the booty insufficient to countervail the charges: but in this warfare, he that fights manfully shall Triumph, and win a never-fading Crown of Glory. And as the Victory is certain, and the reward perpetual, so is the fight easy to the resolute and courageous, that relieth not upon himself, but upon the power and might of the Lord. For Courage daunts the enemy, as cowardice doth encourage him. He hath more then half won the Field, that is resolved to enter into the lists. 3. To preserve Courage, we must labour against all conceits of self-sufficiency, endeavour the subduing of inordinate passions, and dig out of the heart the desire of earthly things. Why do men faint? but either they trust in themselves, or affect inordinately the base things of this world, or be poisoned with self-love; either they be unsound, or build upon a sandy foundation. 4. We must duly consider what difficulties and dangers do beset us, and what strength and protection we have against them. For all the adverse powers of godliness, the more we truly consider of them, the less terrible they are: and the more we weigh what encouragements we have to proceed, the more forcible they seem. sudden accidents most amaze, whereas foresight and preparation diminish the apprehension of present miseries. It is most commonly seen, that they never faint, who have wisely cast their accounts, and foreseen the dangers that may befall them. 5. Courage descends from above, and must be craved by earnest supplication. Now therefore, O God, strengthen my hands. 6. Valour proceedeth from love, which must be stirred up by all holy means, if we would continue our resolution to godliness. Q. Doth Courage altogether expel fear? A. No: he is fool-hardy not courageous, who doth not fear. As love and hatred, so Courage and fear do well agree, though they seem opposite one to another. CHAP. IX. Why Fear is to be rightly ordered. Reasons taken from the ill Effects of disordered Fear; And the singular Benefits of right ordered Fear. Wherein the Holy Exercise thereof consists. How Faith stirreth up this Fear in us. The several Kindes of Fear that are to be shunned or amended, with Directions how to depend upon God, when all outward means fail. Question, WHy is Fear to be rightly ordered? A. 1. Vain and imaginary fears do much trouble and annoy the mind, for that we frame and forge to ourselves the miseries, the apprehension whereof afflicts our souls. The which made an Ancient to say, that there are more things which amaze us, then that press us: and that most commonly, opinion and apprehension, doth us more harm, then the thing itself. Wherein doubtless the condition of man is lamentable, for that as if he were not environed by a sufficient number of true miseries, he forgeth others, which are not in nature, to increase his miseries. For we see daily that although there appear no presages, nor any signs of a calamity that doth threaten us, yet our minds do frame false imaginations and vain fears, which many times are the causes of our ruin. There are some things which torment us more then they should do, others trouble us before the time, and some afflict us without cause or subject, for that either we increase our griefs and pains, or we forge them ourselves, or else we run before them and anticipate them. And whereas we should strive against these jealousies and false opinions which cause them, we suffer ourselves to be vanquished, resembling therein certain Souldiers who being amazed at a little dust raised up by a Flock of Sheep, turned their backs, as if the enemy had been at their heels. 2. Disordered Fear breeds many ill effects in the mind of man, filling it with such confusion, as she leaves him neither memory, nor judgement, nor will to encounter any danger that threatens his ruin. Moreover, it deprives man of all courage: and whereas the apprehension of danger is a spur to generous spirits, to fortify them, and to make them seek powerful means to avoid the danger; it doth so deject faint-hearted and fearful men, as they remain, as it were immovable and uncapable of all action. Moreover, it makes a man ashamed and confounded, and to contemn himself; it fills him with amazement, and as if it were able to convert him into a rock, it reduceth him into that stupidity, as he forgets himself, and becomes as it were, insensible of the miseries which oppress him, although they vex him worse then death. Peregr. affect. Keck●rm. ●hys. li● 3. cap. 26. The effects of disordered Fear are divers and strange upon the body, as common experience and natural reason do witness and prove apparently. 3. carnal fear is very pernicious: for it cherisheth passion, feedeth 'vice, and turneth the heart away from God. He that feareth the loss of this worlds goods, or the disgrace of the times, joh 9.22. joh. 1.1.2.& 19.38. P●ov. 28.14. J●b. 1.1. Prov. 14.27. Prov. 8.13. Exo. 20.20. Prov. 14.16.& 16.6 more then the hazard of Gods favour, or the joys of Heaven, will never hold out in times of persecution. How did this Fear tyramnize over sundry followers or Disciples of Christ, who believed in him, but durst not openly profess him, least they should be cast out of the Synagogue? 4. Singular are the benefits of right ordered Fear; it preserveth from sin, stirreth up to watchfulness, tameth the pride of nature, is the friend of counsel and advice, curbeth and quelleth all contrary motions, fears or terrors, whereby the heart might be turned from God. It strikes reason gently, and makes us circumspectly to provide with judgement for that which concerns us; for that it makes us careful and attentive to look to our affairs, and to take order for that which is necessary to shelter us from storms. But of the several effects and benefits of Fear, see before in the sanctification of this Affection. Q. Wherein stands the right Exercise of fear? Heb. 11.7. Psal. 11●. 120. Rom. 13.7. Eph. ●. 5. A. When it is moved, quickened, and directed by Faith, both in respect of the object, order, degree, and effects of it. A good man is to fear whatsoever is to be feared, God and man, sin and judgement, in himself and others, according to the nature, qualities, and degrees of the things to be feared, in such sort as to be made circumspectly to depart from sin, and to avoid evil by lawful means. From which general Rule spring these Particulars. 1. God is to be feared and not wicked men, Isa. 8 ●2, 13. Mat. 6.26, 28. Luk. 12.4, 5. that set themselves against him. Fear ye not their fear, nor be afraid. But sanctify the Lord in your heart. 2. sin is to be feared more then judgement, as that which is the cause of all sorrow and misery. 3. In respect of our proneness to sin, and the snare that is laid for us in every creature, Exo. 21.29, ●4, 35. 2 Cor 6 5. 2 Cor. 11.28. ●ct 1.36 1 Thes. 3.5. we must be careful to prevent evil in the least things: but as the things we handle are more weighty and of greater importance, so it behoveth to be of greater fear and circumspection, because in such cases many things happen, which do hinder their wicked success. 4. The fear of sin or punishment should drive us to walk circumspectly, to shun and avoid all causes and occasions of them, trusting in the free grace and mercy of the Lord. 5. The wrongs and troubles that we suffer from wicked men for welldoing, Psal. 56.3, 4. are not to be accounted evils that tend to our hurt: but gracious corrections or trials, whereby God is pleased to purge, refine, prove, and do us good in the latter end. Therefore in doing good we must be of good courage, being well assured that we shall lose nothing by any hard measure that ungodly men lay upon us, for the testimony of a good conscience. Q. How doth faith stir up this Fear in us? A. 1. It informeth truly of the goodness, power, and excellency of the object apprehended, what it can do, with what difficulty it may be obtained. Thus, by faith we come to discern and know the Majesty, goodness, mercy, wisdom, jer. 10 7. Apoc. 15.4. power, and absolute sovereignty of the Lord; the worth of his favour, and terror of his wrath; what mercies he hath and will heap upon the righteous, 1 Reg. 3.28. what judgments he hath and will execute upon transgressors. And the like may be said of men; by faith we learn what their worth and authority is, how far their power and displeasure reacheth. Now according to the certain, clear apprehension of the mind, such is the fear and reverence of the heart. 2. It acquainteth us with our natural proneness to sin, our weakness and inability to withstand any evil; which worketh self-denial, and holy jealousy, least we should run into offences. He that knows how little he is able to do, will ever live in fear of himself, that he dash not upon the Rocks. 3. By faith we discern what dangers we be liable unto, how nigh they be, of what quality and degree, which be greater, and which less, which certain and unavoidable, which uncertain. It certifieth undoubtedly, that sin is the greatest evil; and the displeasure of God is much worse then the frowns of men; that if we sin to please men, he will cast soul and body into Hell; but if we venture the displeasure of men, to please God, their power cannot reach further then to torment the body, Eccl 8.12. Hos. ●. 5. Psal. ●7. 1, 2, 3. ●sal 31.19.& 1●5. 11.& 47.11. Exo. 20.20. Isa. 44 8. they can do no more then God hath determined, nor will he suffer them to do any thing, which shall be to our hurt, if in truth and singleness we cleave unto his testimonies. 4. It assureth of mercy, protection and strength of grace from above, so long as we cleave unto God, and follow hard after his Commandements: without which assurance fear would degenerate into frightfulness and desperation. Thus faith moveth sound, uniform, and constant fear of circumspection, not of despair, of humility, not of dismaiedness. Q. What are the several Kinds of Fear that are to be shunned or amended? A. 1. Ignorant, superstitious fear, Psal. 53.5. Mat. 14.26. which ariseth from blind frivolous conceits, that some things are of bad presage, although they be mere effects of nature, which should not be observed with any such trembling; as we have many times seen an Eclipse of the sun, or of the Moon which have their natural causes, trouble whole Armies, and terrify their Commanders. To this Head may be referred, the fear of silly and ignorant people to transgress the traditions and fond observations of their Fore-fathers, least some great evil should overtake then, when in the mean space they are altogether regardless of Gods Commandements. 2. carnal fear, when the fear of men, or dangers from them, doth withdraw the heart from the love of piety or justice, Joh. 12.43.& 5.43, 44. Apoc. 21.8. or keep us back from earnest pursuit of fellowship with God. When the fear of disgrace, imprisonment, death withholds from the constant, sincere, bold profession of the truth unto which we are called; or when we fear misery more then sin; then do we fear amiss. 3. Slavish fear, when the dread of evil drives to desperateness in evil, forceth to fly from the presence of God, or worketh only forbearance of the act of sin, but expelleth not the love of it. 4. Fear of fainting or perplexity in respect of the difficulty of the duty, the strength of oppsition, the eminency of danger, malice of the adversary, and the long continuance of affliction. Be not afraid of sudden fear, Prov. 3.25. Luk. 12.32. neither of the desolation of the wicked when it it cometh. The meaning is not that we should be senseless of the afflictions that be upon us, or coming towards us, but we must not be dismayed or oppressed with fear, so as to forget or doubt of the providence or protection of God. The Lord is my light, and my salvation, whom should I fear? Psal. 27.1, 2, 3. Heb. 13.6. the Lord is the strength of my life, of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, Psal. 46.1, 2. in this will I be confident. God is our refuge and strength, a very present help in trouble. Therefore will not we fear though the earth be removed; Psal. 49.5. Psal. 91.5. Job. 5.19, 20, 21. Isa. 41.10, 13, 14.& 43.1, 2. and though the mountains be carried into the midst of the Sea. Why should I fear in the daies of evil, when the iniquity of my heels shall compass me about? Thou shalt not be afraid of the terror by night, nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness. Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea, I will h●lp thee. 5. Slight, inconstant, partial fear, must be deeper rooted, better settled, and extended to all the parts of life, and the occasions of it. True fear must show itself, not in some, 1 Pet. 1.17.& 3.2. but in all the estates of life, and that in one thing as well as another. To be courageous in one particular, and to faint in another; to cast off the fear of shane, disgrace, trouble in one case, and in another to be withdrawn thereby from the duty which we owe unto God, is not to fear as we ought. Q. How is this Fear to be stirred up in us? A. To the right stirring up of this fear, Luk. 1.65. Mar. 4.40.& 5.15. jer. 5.22, 24. Luk. 7.16.& 5.26. Act. 2.43.& 5.5. ●sal. 90.11. Rom. 11.20. 2 Cor. 11.3. Heb. 4.1. Psal. 40.3. we must rightly exercise faith in the serious meditation of Gods Power, Majesty, goodness and mercy, shining in his works of creation, providence, mercy and judgement: we must also duly consider our own infirmity, weakness and frailty, the impotency of all means without Gods blessing, and the care and regard which the Lord hath over us, so long as we keep ourselves close under the shadow of his wings; that he will be our hiding place and pavilion against all them that rise up against us, be they never so many, mighty or malicious. But if we forget the Lord, and sin against him, he will not spare to punish, such is his hatred and wrath against transgression. Did we truly acquaint ourselves with the incomprehensible Majesty, goodness, and mercy of God, the security of the Saints when forsaken of all men, the danger of the wicked when compassed with human aid on every side, the admirable over-ruling providence of God, providi●g for, and trying his servants, confounding his enemies after that he hath suffered them for a time, we should fear aright in all things according to the Word of God. Q. Ought a man to look for as good success of his affairs, when all means fail, as if he had all means at hand? For example, should one that were lost in a fearful wilderness, where he had no food in the world to refresh his body, as firmly believe, and as confidently trust, that he shall be fed at the time of his meales, as well as if he sate at a well-furnished Table? A. The means which commonly God useth in giving his blessings, are indeed but as curtains and drawing clothes, after or under which God doth hid himself so, that his working cannot be seen, but by the eye of faith: wherefore also the Lord God, when he hath been pleased sometimes to manifest himself, in some work which he intended to do, hath taken express order, that the ordinary means should be removed, Iud. 7.2. that all the world might see the finger of God therein, and aclowledge that he did it. But howsoever the means in regard of him, who is bound unto no means, are but as Curtains whereunder he hideth himself; yet in regard of us, who are bound unto the use of them, when we may have them, they are the hands of God, whereby he is pleased ordinarily to reach unto us his blessing: wherefore when the means fail us, then withdraweth God his hand, whereby he commonly useth to help us, and we may well take it as a token of his displeasure and anger, which must be taken to heart; yet are we not to be troubled thereat, so as commonly men are, as if without those means there were no hope of help; but we ought to grieve that we have displeased God, and so apply our hearts to seek earnestly his favour and blessing, which is abundantly all-sufficient without all means. For if God compass us with his mercy, we may be of good comfort, even in the midst of the lions Den with Daniel, or in the fiery Oven with the three young men of Israel, or in the fearful Wilderness with Eliah, or with King David in his manifold wanderings and chasings too and fro before his enemy. When all appearance of help is taken away, and means of escape stopped, then must we humble ourselves before God in hearty supplication, with godly sorrow for our offences, resting assured of his help, if not just so as we desire, yet so as shall be best for us both in life and death. Even as it happened to Abraham when he was about to offer his Son Isaac, which yet was the only known mean, by whose life, both he and his, should be saved. And for the means, we are to know that our life and welfare is not shut up in them, but in Gods hand, which is the richest Treasure in the world, whereout( if he please to open it) he bringeth the fulne●s of blessing forth. Psal. 145.15. Behold the Lord needeth but to speak the word, and the means should readily run to him to help us. Even our enemies which oppress us, shall be compelled feignedly to serve us, so soon as it shall please the Lord to take our cause in hand. We red that King Ahasuerosh commanding that Haman should so and so honour Mordechai; Psal. 18.45. Mordechai, I say, whom he hated as a Spider in his heart; that Mordechai, for whom he had prepared a gallows to hang him thereon, he did notwithstanding readily obey. Shall then a King, an earthly King have so much power and authority over his subjects? and shall not the King of Kings, the King of Heaven, have power to make our enemies serve us, or do us good, in this or that manner, whether they will or no? How greatly were the egyptians enraged against the Israelites, yet God so ordered the matter, that they sent the Israelites many silver and golden Vessels to enrich them with. In the greatest need we can fall into, let us look but unto the Israelites condition in the Wilderness, which was a figure of the manifold tossing to and fro of the Children of God in this wide world. How fared they? Did not the Lord make up all their wants, by his secret blessing? Were they an hungered, and was there no Bread at hand? Did he not cause Bread to rain down from Heaven? Were they a thirst, and was there no water near? Did not the Lord God cause water to come out of the Rock? Had they no means at hand to renew their clothes in the Wilderness, Psal. 90.1. when they should be worn out? Did not he cause their clothes to endure forty years, without waxing old? CHAP. X. Why shane is to be rightly Ordered, and wherein the Holy Exercise thereof consists. How Faith doth stir up this shane in us, with the Effects thereof; and the Kinds of disordered shane that are to be shunned. Question, WHy is shane to be ordered aright? A. shane is, as it were, a shoot or fecien of fear, Pudor est conscientia turpitudinis: or it may be defined voluntaria a motio temeritat●,& singularis quae●am animi ingeru●tas, q●ae sua inicrna vt hominem prius s●ae dignitatis admonitum avocat a turpitudine flagitij Others distinguish pudor and verecundi●, as Melanct and Magy●us de anima tr. 3. cap. 12. and the right ordering of it, is fitly to be handled after the other. These Reasons may persuade the careful and holy exercise of it. 1. Inordinate shane diverts many times from commendable things; yea, and from those which are profitable, and which concern the preservation of our lives, and the welfare of our souls. As for example, you see at banquets, some being prest to drink extraordinarily, are ashamed to refuse them which invite them; and over-ruled by their unjust entreaties, fall into surfeits which ruin their health. Others in like manner, seeing themselves importuned or conjured in bad companies, not to be so modest before their friends, suffer themselves to be carried away, to commit great disorders, as at play, or with women, or to do other execrable villainies, for the which they are grieved in their souls: but they have not the courage to refuse such as press them, whereby it happens often, that flying the smoke, they run headlong into the flamme: that is to say, for that they are not able to resist an imaginary shane, they fall into an eternal reproach. There have been some also who fearing that there have been plots laid to kill them, or to poison them, yet surmounted by shane, have abandoned themselves to the danger. So Dyon being advertised of conspiracy which was practised against him, and his Host and Friend Calippus; being ashamed to refuse to go whether they were both invited, which was the place where the murder was intended, he went rashly to his death. So Antipater the Son of Cassander, Plutarch. de vitiosa verecund. Sculiet. Ethic. lib. 1. cap. 22. lost himself for that he durst not refuse to sup with Demetrius, where he was slain. Young Hercules, the son of Alexander the Great, was surprised by Poliphercon and Cassander, being ashamed to refuse their requests to sup with them, who tended only to have a means to murder him. shane keeps many from the profession of the truth; because they cannot endure to be mocked for well-doing; It drives others to revenge injuries, to answer challenges and such like, because they would not bear the imputation of cowardice and dastardliness. 2. Excessive shane hath brought unto death. Diodorus Cronus, as Plinie reporteth, Plin. lib. 7. cap. 53. Origo est desperationis. quip ingenia, quae per se possent esse firma, debilitat. Haec illa est, quae omnia ardua c●pta reformidat, omnia magna, praeclaraque. Plato in Protagora. Rei est pravissima interpres; Plautus in Paenulo. Sen. in Agam act ●. Qui redire, cum perit, nescit pudor. Una cum ipso percunt mores, jus decus pietas, fides. Quisquis cum attriverit, buic nulla salus opitulari potest. Pas. virt.& vit. cap. 70. professor of logic, being overcome with shane died, because he could not forthwith dissolve a lusorious trifling question put forth by Stilbo. 3. He that is past shane is past hope. He that is not partaker of shane, as the calamity of the City, should be taken out of the world, saith an Heathen man. The comical Poet saith, I think that he is utterly lost, that hath lost shane: for such are exposed to all wickedness and sin; and shane once lost can hardly be recovered 4. shane well ordered doth retire us from dishonest things, Melanct. de anima tract. 3 cap. 12. Impu●entia est morbus ●aximus hominum. Valer. Max. lib 4. cap. 5. Ubic●nque haec adest, vos vero east procul, excusatio, mendax purgatio tergiversatio. ●asch. Ubi supra usque eo pudor est exactor innocentiae, ut quam plurima fiant permissu legis, quae ipse fieri vetat. as appeared in him who confessed freely that he played not at dice, for that he was ashamed any one should see him lose his time in so bad an exercise: As it is a bridle to restrain from 'vice, so it is a spur to incite to virtuous and honest actions. Many times she hath made them valiant, who were faint-hearted and fearful; yea, there have been Souldiers, who having faintly maintained an encounter, the next day to wipe away this shane, have performed wonders. It is the keeper of virtue, the mother of honest counsel, the mistris of innocency, the governess of desires, the detecter, yea revenger of sin. Q When is shane rightly ordered? A. When it is universally and uniformly moved and guided by faith, that we be ashamed of all, and onely of things sinful, dishonest or evil, past, present or future, and that in order and degree as the truth of God, and nature of the thing requireth. From whence these Rules may be gathered; 1. We must not be ashamed of the profession of the Gospel of Christ, or of well-doing according to the Gospel, though we be disgraced, mocked, persecuted in this world for it. I am not ashamed of the Gospel of Jesus Christ, Rom. 1.16. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels, Mar. 8.38. Every Christian in this case must put on the courage and resolution of David, 1 Pet. 4.16. Heb. 12.2. If I be vile for this, I will be more vile then thus, 2 Sam. 6.22. And say with Job, If mine enemy should writ a Book, surely I will take it upon my shoulder, and bind it as a crown to me, Job 31.36. 2. We must not be ashamed of the servants of Christ, that suffer manifold afflictions for his sake. Be not ashamed of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel according to the power of God, 2 Tim. 1.8. This is that which Paul commended in Onesiphorus, he was not ashamed of my chain, 2 Tim. 1.16. 3. All sins or vices, and all things that do resemble or have any show of 'vice, are the objects of shane. Quemcunque quando oportuit, puditum est, qui loco& tempore vereri caepit qui peccato, antevertit, hunc postea nec frustra pudet, nec inutiliter piget. As for example, it is a shameful thing to refuse to restore that which hath been left with us in guard, and which hath been consigned to our fidelity; for that this refusal is a proof of our injustice and disloyalty. It is also a shameful thing to run indifferently into all dishonest places, in the which( as Diogenes said to a young man) the farther he enters, the more his infamy increaseth: for, that it is a testimony of dissoluteness and intemperance. In like manner, it is a shameful thing to refuse to relieve them that are in misery, and implore our aid: for it is a sign of our inhumanity. Moreover, we cannot but be ashamed, when as to insinuate ourselves into the favour of any one, we abandon ourselves to imprudency, to extol his good fortune, and the success of his prosperity, without measure. And the like may be said of whatsoever is contrary to the Law of God. What fruit had ye then in those things, whereof ye are now ashamed? Ezek. 3.7. Rom. 6.21. impudence is a note of great obstinacy, notorious impenitency: Thou hadst a whores forehead, thou refusedst to be ashamed, Jer. 3.3. Were they ashamed when they had committed abomination? nay, they were not ashamed, neither could they blushy, Jer. 6.15.& 8.12. 4. Evil of punishment, as it is the proper fruit of sin, and a sign of Gods displeasure, may justly occasion shane. If her Father had but spit in her face, should she not be ashamed seven daies? Numb. 12.14 If an earthly Father should show some token of great displeasure, contempt or anger against his Child, he would be ashamed to come into his sight: much more should a Christian be ashamed to come before God, when he manifesteth his displeasure against him by judgement or correction. 5. shane gathered from the consideration of the knowledge or presence of men, must be subordinate to that inward confusion or shane which ariseth from the apprehension of Gods Majesty and glory. Our shane, when any reproachful thing befalleth us, is answerable to the worth, authority, and virtue of the persons before whom we suffer, It falls out many times that we are ashamed of the disgraces we suffer in the presence of persons we respect much, depend upon, reverence for their gifts or love towards us, and whose blame and censure we apprehended. As for example, a soldier will be much more ashamed to have fled from the enemy in the view of his Captain, then to have committed this baseness in his absence. For the same reason our shane increaseth, when as we receive any reproach before virtuous persons, and such as are held to be just. As when they are wise men, or reverend old men that accuse us, or be privy to our faults; when our sins are discovered in the presence of such which are adorned with virtues contrary to the defects which appear in our actions, especially if they be severe men, who are not accustomend to pardon or excuse the errors which they see committed. In like manner, we blushy to see ourselves surprised in some notable fault, by such as had us in good esteem especially if they be our familiar friends, or of our own family, which discover the error, into which we had never before fallen, or had always cunningly concealed it. Thus sovereignty, greatness, excellency and virtue in the person before whom our nakedness is discovered, do occasion shane. But all these things are in God after a most eminent manner, who is great in power, glorious in Majesty, of most absolute sovereignty, severe in justice, terrible in wrath, of purer eyes then to behold iniquity, and of most exquisite wisdom that cannot be deceived: in which respects we have cause to be ashamed before him, in consideration of our manifold offences, and the signs of his displeasure against us. O my God, I am ashamed, and blushy to lift up my face to thee, my God, for our iniquities are increased over our head, Ezra 9.6. This holy shane is an undoubted evidence of repentance. Thou shalt remember thy ways and be ashamed, Ezek. 16.61, 63.& 36.31, 32. and never open thy mouth any more: because of thy shane, when I am pacified towards thee. 6. Our shane and confusion of heart must be proportionable to the offences that we stand guilty of before the Lord. 7. We must so take shane to ourselves, that we be driven to serious humiliation for our transgressions. shane must be joined with faith in the Wor● of Promise, which forceth hearty confession of all known sins, and earnest prayer for pardon and grace. Q What are the effects of shane? A. In respect of things past or present that cause shane. 1. It stoppeth a man from rushing presumptuously into Gods presence after he hath sinned, and maketh him turn aside to bewail the aberrations of his heart and life. When we are to speak before a person of eminent quality, of exquisite knowledge, or of exact judgement, we blushy and are amazed, by reason of the great respect we have of him; which makes us fear to fail before him, and this fear fills us with shane. If fear of missing breed shane, conscience of former failings much more. The child that shameth at his fault, will not thrust himself impudently into his Fathers presence. Come we must unto God though we have offended, because he calleth us, he only can pardon and forgive us: but shane will not suffer to draw near irreverently, inconsiderately. 2. shane makes wary and circumspectly, that we offend not in the petitions we present unto God: Being ashamed that we have offended and displeased God, we are warned not to provoke him further, by putting up any supplication unwarrantable for matter, unbeseeming for manner. Fear what acceptance our words shall find causeth shane, and both, consideration, what is fit, and likely to gain approbation. Pudor est facti exprobator, prima a●monitio,& seria quaedam castigatio. 3. shane and sorrow are linked together. He that is ashamed of his sin, will soundly bewail the folly of his ways. It is the property of shane to humble and abase the stout heart, which lifted up itself above measure: but the more we are abased, the apt to sorrow. A dejected countenance is hardly severed from a broken spirit. 4. Hence follows hatred of sin committed, and a burning desire of innocency, to which the mind longeth to be restored. 5. In respect of things to come which may cause confusion of face, it breedeth watchfullness and valour: watchfullness to prevent whatsoever might thrust us into danger, or be an occasion of sin, in respect of disposition, place, time or calling: and valour to resist manfully all oppositions that withstand in the pursuit of holiness. The soldier that hath been afflicted or is affencted with shane for running away, will adventure the loss of life rather than turn his back upon the enemy. He that is loathsome to himself because he hath offended, will wrestle hard to keep himself free from pollution, Prov. 1●. 5. Gen. 4 30. 1 Sam. 3.4.& 2●. 12. 1 Chro. 19.6. Exo. 5.21. when once he is cleansed. For what procureth shane, that maketh us to stink, and to be had in abomination, which is more bitter than death to a repentant soul. Q. How doth Faith move or stir up shane in us? A. 1. It certainly apprehendeth the infinite Majesty, greatness, wisdom, justice, love and purity of God, before whom we must appear, who cannot abide the least spot or slain, who distinctly knows every thought and imagination of the heart, and to whom we must give account of all our works. The confusion of a malefactor convicted of an offence, is greater, as the earthly power before whom he is arraigned, and unto whom his crime is manifest, is more excellent. But none is to be compared to the Lord our God, in authority and power. 2 It manifests the dishonesty and filthiness of sin: Men are ashamed of their bodily nakedness, that it should be seen of others; but much greater cause have we to be ashamed of our spiritual filthiness, Prov 13.5. P●a●. 3●. 5. job ●9. ●●. D●n. 1●. 2. I●a. ●6. 5. that is manifest before the eyes of almighty God, 3. It setteth before us the shane and confusion deserved by sin, both in this world and the world to come: which worketh the heart to shane before God, that confusion eternal might be prevented. Q. What are the kinds of disordered shane that are to be shunned? Hoc homini cunti ad honesta& fortia, grave onus, magnumque impedimentum est: nulli rei, quae fir●am frontem defide ret, perficiendae est idonea. 1 ●et 4.16. 1 Sam. 31.4. 2 am. 17.23 Stultorum incurata pudor magis ulcera ce●at. Hor. epist. lib 1. 18. Ulcera celat, relinquit incurata Hic quod non in alio radic●s egit, said sum ●a in tantum cute versatur, facile deteritur. A. 1. shane of infamy, loss, disgrace, that diverteth from virtuous actions, or disheartneth in well-doing. If Christians be deri●ed from the practise of piety and holiness, they ought to rejoice, not to be ashamed. 2. shane of infidelity, when men are so confounded with shane and horror, that they utterly despair and run from God, or lay violent hands upon themselves. Examples of this we have in Saul and Achitophel; the one, when he was sore wounded in battle; the other, when he saw his counsel disappointed, being overcome with shane, desperately finished their dayes. 3. Carnal shane, when the sight of men is more regarded than the presence of God. If we overshoot ourselves by word or gesture in company that doth observe us, and we respect, it doth much trouble us, we shane at it: but we can let pass many times things done amiss in the presence of God, that his pure eye cannot but take notice of. 4. Slight, inconstant, partial shane, when we are ashamed of our courses, but not to serious humiliation, constant watchfullness, Christian resolution to abandon all wicked practices that do offend. To hang down the head like a bulrush for a day, and then return to our former vomit, is not the shane that God requireth. 5. Excessive disordered shane which hindereth all excellent endeavours, presseth down all excellent proceedings, is the nurse of sloth and idleness. CHAP. XI. Why Anger is to be ordered aright? Of holy or lawful Anger, and what that Anger is, which is forbidden in Scripture. Wherein the right ordering of Anger consists, and how just holy Anger is to be stirred up in us, with the several kindes of disordered Anger that must be shunned. Question: WHy is Anger to be rightly ordered? A. 1. Of all passions of the soul, there is not any one that takes such deep root, or extends her branches farther than Choler, whereof neither age, condition, people nor nation, are fully exempt. There are whole Countries which living under a sharp and rough climate, are not acquainted with pleasures: There are others, who contenting themselves with those benefits which nature presents unto them, are not enflamed with any ambition. Some there be, to whom misery is familiar, as they fear not any accidents of fortune. But there is not any, over whom Choler doth not exercise her power, and show the excess of her rage: yea she inflames whole Kingdoms and Empires; whereas the other passions do only trouble and agitate private persons. We have never seen a whole Nation surprised with the love of one woman. It was never found, that a whole City hath been transported with a desire to heap up treasure: Ambition doth puff up but certain spirits: But we see Cities, Provinces, and whole States, enflamed with Choler, and transported by this fury, with a public conspiracy of great and small, young and old, men and children, Magistrates and multitude: we see Commonalties, whom this fury hath incensed, run all to arms, to revenge a disgrace, or a wrong, which they pretend hath been done against them. We have also seen great and powerful Armies, which have been the terror of the world, ruin themselves by this fury, which hath thrust them into mutiny against their Commanders. 2. Inordinate Anger is most infamous and wretched, Esa. 19.2. ●aschas. vir.& vit. an argument of shameful levity, infirmity, madness. As oft as any man is angry, so often he is mad, ignorant of himself, his friends, his goods; possessed with blindness and stubbornness. He hates truth, embraceth error, is stiff against them that admonish well, apt to follow perverse counsel: forgetful of his own credit, an enemy to his own safety, knowing no measure of grief or fierceness. He is wholly against himself untameable, implacable, to his neighbours troublesone, bitter, intolerable. He takes pleasure in his own affliction, and abhors all remedies, flies the hand of the Physician which might cure him, Yea, in this transport he is offended at any thing, and imitates the savage beasts, whom the most cheerful colours thrust into fury: An innocent smile, a shaking of the head which signifies nothing, a glance of the eye without design, is capable to draw him to the field. How often have we seen this inhuman fury to dissolve even the most sacred friendship upon very frivolous subjects? hath she not provoked dearest friends to duels, and made them serve as spectacles of infamy both to Heaven and earth, for quarrels embraced without any ground? It is then very apparent, that this passion is not only infamous, but also most wretched, seeing that under a weak pretext of revenge, she doth precipitate men into most horrible villainies, and makes them tread all divine and human Laws under feet, to satiate her insolency and rage. Wherein doubtless she is more to be blamed than all the other passions wherewith the soul of man is afflicted: for that the other passions have this property, that even at the very instant whenas they are as it were in the height of their transport, give way somewhat to reason, and yield in some sort unto her commandements, whenas she presents her self to pacify them. Whereas Choler doth like unto Mariners which are amazed or corrupted, and will give no ear to the voice of the Pilot: or as mutinous souldiers, which will not hear the advice of their Leaders: Yea, she despites truth, if she oppose against her rage; and although she come to know the innocency of the party whom she presecutes, yet she holds obstinacy more honourable than repentance, so as nothing shall be able to make her desist from her unjust and violent pursuits. Hipocrates. Pereg. de ira. cap. 2. 3. If the saying of Physicians be true, that of all the infirmities wherewith we are afflicted, there are none worse nor more dangerous than those which disfigure the face of man, and which make it deformed and unlike unto himself; we must conclude by the same reason, that of all the Passions of man, there is not any one more pernicious, nor more dreadful than Choler, which alters the graceful countenance and the whole constitution of man. For as furious and mad men show the excess of their rage, by the violent changes which appear in their bodies; even so a man transported with Choler, gives great signs of the frenzy that doth afflict him. Persi●● satire. 3. Senec. Trag. Act. 4. His eyes full of fire and flamme which this passion doth kindle, seem fiery and sparkling; his face is wonderfully inflamed as by a certain reflux of blood which ascends from the heart; his hair stands upright and staring with horror; his mouth cannot deliver his words; his tongue falters; his feet and hands are in perpetual motion. He vomits out nothing but threats, he speaks of nothing but blood and vengeance, Finally, his constitution is so altered, and his looks so terrible, as he seems hideous and fearful even to his dearest friends. What must the soul then be within, whose outward image is so horrible? 4. Anger is a most deceitful motion, of which human condition is easily circumscribed. An angry man sees not the thing as it is, and yet he swells and boils inwardly, as the dog that barks at the least sound or sight, Prov. 12.26.& 14.17, 29. Eccl. 7.9. but discerns not who or what it is at which he barks. 5. The holy Ghost hath told us, that anger resteth in the bosom of fools; but a man of cool spirit excelleth in wisdom. The mind of a fool is ever moved; but the spirit of a wise man is quiet both in prosperity and adversity; or if his heart begin to heat, he correcteth himself, lest he slip into evil. 6. An angry man is ever unmindful of his own condition. If poor he wasteth his goods, being a private man he would rule, being weak he becomes a lion, tiger, Dragon. Where delay is requisite, he makes hast, where hast is necessary, he doubteth. He pleaseth not himself, if he be not all fiery; and of a man becomes a beast, revengeful in mind, threatening in speech, fierce in behaviour, in deeds intemperate. 7. An angry person cannot please God or man, no more than the preposterous servant; who not understanding nor regarding his Masters commandment, as a trouble-house runs hither and thither, doing nothing in order, all things rashly without discretion. Q. Is there any holy, just, or lawful Anger? A. Anger is a natural affection which is good or evil according as it is moved well or evilly, Rom. 1.18. Jo. 3 36. Zanc. in Col. 3.8. awl. Gell. lib. 1. Cap. 26. as it agrees or disagrees from the Law of God. 1. In many places of Scripture it is attributed to God himself, to whose most perfect and just nature nothing agreeth, but that which is just and holy. True it is, that neither this nor any other affection is in God if we speak properly, but only attributed unto him, that our weak capacities may better conceive how he exerciseth his works and eternal counsels towards his creatures: But yet forasmuch as nothing is attributed and ascribed unto him which is not good and just, so far forth as it is ascribed, it evidently sheweth, that Anger in its own nature is not evil. 2. It was created by God, and was in man before the fall, and before any evil entred into the world: Zanch. in Eph. 4.26. being therefore the Lords own workmanship, which by his own testimony was approved to be very good, and of greater antiquity than evil itself, it followeth, that the Affection in its own nature is to be esteemed as good and lawful. 3. This Affection was truly and naturally in our Saviour Christ himself as he was man: For it is said of him, Mar 3.5. Mar. 10.14. Joh. 2.27. Act. 7.24. that he looked angrily upon the Scribes and Pharisees, mourning for the hardness of their hearts. So likewise being incited by an holy anger, to see his Fathers house turned into a market, he driveth the buyers and sellers out of the Temple. Seeing then Christ was angry and yet free from sin, it followeth that anger in its own nature is just and holy. 4. In Scriptures we red of many holy men that were angry, Exo. 16.20. Act. 8.20.& 13.11, 12 Neh. 5.6 2 Cor. 7.11. Eccl. 7.3. Eph. 4.26. Mat. 5.22. as of Moses, Phineas, Paul, &c. who are not reprehended for it. 5. In true repentance there must be indignrtion and revenge: therefore all anger is not to be condemned. 6. The Scripture seems to condemn some kind of anger. Anger is better than laughter, Be angry but sin not. Our Saviour expounding the sixth Commandement, saith, Whosoever is angry with his brother unadvisedly: intimating that all anger is not simply unlawful, but that which is contrary to the Law of charity. 7. There be just occasions of anger, for which we ought to be offended, and if we be not angry at them, we do fail greatly in our duty we owe to God and man. Q. Anger is in many places of Scripture condemned and forbidden. Lev. 19.18. A. In all places where this Affection is forbidden, not the affection itself, as it was created or is renewed by Gods Spirit, but as it is corrupted and depraved with original sin, is to be understood: for anger being sanctified, is not only just and lawful, but also commendable, profitable and very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and estates, against the impiety and injustice of men. Though anger therefore be but a bad mistress to command, yet it is a good servant to obey: though it be an ill Captain, to led our forces into the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth itself to the government and discipline of sanctified reason. In a word, not anger simply, but unadvised, inordinate anger is condemned. Q. Anger is a perturbation of the mind, and therefore evil. A. As the perturbation of the mind which is moved upon unjust causes and in unequal measure is unjust and evil, so that which is caused upon just and necessary causes, with due and fit moderation, is just and commendable: as for example, when a man seeth God dishonoured, Religion disgraced, wickedness unpunished; If therefore his mind be troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned that are not so troubled. Joh. 2.17.& 11. 23i Num. 21.7. Iracundia moderate spirans, zeli est armatura. Nazian. Thus was our Saviour troubled when he saw Gods house polluted; as also when he raised up Lazarus: thus was Phineas disturbed and troubled in mind, when he saw that shameless sin of Zimrie and Cozbie: and Elias when religion was contemned, idolatry erected, and the Lords true Prophets destroyed. Though therefore anger be a perturbation of the mind, it doth not follow that it is evil, for not the perturbation itself, but the cause and measure thereof maketh it good if it be good, and evil if evil. Q. Anger blindeth and confoundeth reason. A. 1. If anger be temperate and moderate, it doth serviceably wait upon reason, and not imperiously over-rule it: and rather maketh a man more constant and resolute in walking the path of truth, which he hath descried with the eye of a clear judgement, than any ways dazzle or offend the sight whereby he should be caused to stumble in the way, or else turn aside into by-paths of error. Secondly, Zanch. ubi supra. Though it should be granted that for the instant Reason is somewhat disturbed with the passion, it doth not follow that it is evil or unprofitable; for before the affection is inflamed▪ the reason apprehendeth and judgeth of the injury, and so as it were kindleth the flamme; which being kindled, doth for the instant perturb the mind, but the perturbation being quickly overpassed and the mind quieted, reason is made no less fit thereby to judge of the injury, and much more fit to revenge it. And therefore moderate and sanctified anger, is so far from hurting and hindering the judgement of Reason, that it rather serviceably aideth and supporteth it, by inciting and encouraging it courageously to execute that, which reason hath justly decreed and resolved. As therefore the most precious eye-pleasing doth presently after it is put into the eye dim and dazzle the sight, but afterwards causeth it to see much more clearly; so this affection of moderate and holy anger, doth at the first somewhat trouble reason, but afterwards it maketh it much more active in executing and performing all good designs. Q. When is Anger rightly ordered? A. When it is moved, quickened and guided by faith, stirring up godly sorrow for sin committed by ourselves or others, joined with an holy and just desire of revenge, to the saving of the person, appeasing of Gods anger, or the promoting of the Kingdom of Christ. Faith is the beginning of holy Anger, teaching what is a just and weighty occasion of it, namely, a manifest offence against God. Moses in sundry places is said to be angry, but the occasions of his anger were great, as appears in the particulars. First, He was wrath, because some of the Israelites, Exo. 16.20. Exo. 32.19. Numb. 16.15. against Gods commandement, had reserved Manna till the next day: again, they tempted God in worshipping the golden calf. He was also wrath, because Corah, Dathan and Abiram rebelled against him, and in him against God. The causes of just anger are divers: 1. When we see God dishonoured and his glory defaced. We profess ourselves to be Gods subjects, now we know that no good subject can with patience endure to hear or see the glory of his sovereign impeached. We profess ourselves to be Gods servants, and what good servant can abide to see his Master disgraced? We profess ourselves Gods children, and good children are more grieved and offended when they perceive that their parents are any ways abused or injured, than if the injuries were offered to themselves: If therefore we be loyal subjects, faithful servants, and loving children, we cannot choose but be incited to a holy anger, if we see our glorious sovereign, our good Master and gracious Father, by any means dishonoured. Numb. 25.7, 8. Phineas when he saw God dishonoured with that shameless fact of Zimri and Cozbie, being provoked with an holy anger, he revenged this dishonour with the death of both the offenders. Thus also was Elias zealous for Gods glory, 1 King. 19.14. because the children of Israel had forsaken his Covenant, cast down his Altars, and slain his Prophets. The second cause of just anger, is when injury is unjustly offered unto ourselves: for by the Law of God we are bound to seek the preservation of our own good Name and state: and therefore when either of them is violated or impeached, we may justly use the aid of this holy anger in defending ourselves and repelling injury. Though the Apostle Paul as of more than an admirable patience, yet being unjustly smitten by the commandement of the high Priest, Act. 23.2. he sheweth his just displeasure by a sharp reproof. Yea our Saviour Christ the lively picture of true patience, when contrary to all justice he was strooken by the high Priests servant, joh. 18.23. he sheweth himself displeased by his reprehension; though at that time he offered himself as it were to suffer all contumelious injuries which pride assisted with malice could imagine or impose. Mat. 5.39. Rom. 12. ●7. But this gives no place to private revenge inward or outward, which is, when out of bitterness of Spirit we seek the hurt of them that have wronged us. Luk. 18.3. If we sustain wrong, it is lawful to implore the aid of the Magistrate, but not with a mind or desire of his hurt that hath done us wrong. The third cause of just anger is, when injury is offered to our brethren: for as by the Law of charity we are bound to love them as ourselves, so the same Law bindeth us to be angry for those injuries which are offered unto them, as if they were offered unto ourselves. Act. 7.24. And thus was Moses angry with the Egyptian who wronged the Israelite. 2 Sam. 13.21. Thus was David angry with Ammon for deflowering his sister, and with Absolom for his cruel murdering of Ammon. And thus was good Nehemiah provoked to anger when he saw the people oppressed. Neh. 5.6. As faith sheweth what is a just cause of anger, so it directeth in the motion, that it be conceived upon counsel and deliberation. Establish thy thoughts by counsel. Prov. 20.18. If thoughts must be established by counsel, then the affections, and so our anger also. Be slow to anger. Counsel ought to be the foundation of all our actions, Jam. 1.19. and therefore much more of our affections, which are the beginnings of our actions. Moreover, just and lawful Anger must be stirred up by good and holy affections, as namely, by desire to maintain the honour and praise of God, by love of justice and virtue, by hatred and detestation of 'vice, and of all that is evil. One saith well to this purpose, that Anger must attend upon virtue, and be stirred up by it against sin, as the Dog attends upon the Shepherd, and waits upon his eye and hand, when to follow him, and when to pursue the wolf. But the hatred of sin, and love of justice, is quickened by a lively faith. The Object of holy and just Anger is sin, and not the person, but onely by reason of the sin. Thus David saith of himself, Psal. 119.139. that he was consumed with Anger, not because the men with whom he was angry, were his enemies, but because they kept not Gods Laws. Nothing more dishonoureth God then sin, and nothing should more offend and displease us then sin, whether in ourselves or others. When therefore we fall into sin, we are to be offended with ourselves, that so we may avert the Lords Anger from us; for as they which judge themselves, shall not be judged of the Lord, 1 Cor. 11.31. so they who are angry with themselves for sin, shall escape the Lords Anger. And this our Anger must proceed to an holy revenge. Those that have wallowed themselves in voluptuous pleasures, are to judge, subdue, and mortify them, though they be as dear and precious unto them as their right hand or eye. Those who have defrauded their neighbour by purloining away his goods, are with Zacheus to make restitution fourfold. Luk. 19.8. And as we are bound by the Law of charity to love our neighbours as ourselves, so also to be angry with them as with ourselves, namely, with this holy kind of Anger for sin. Whensover therefore we see them by their sins dishonour God, we are to be displeased therewith, and so far forth as the limits of our callings extend to show ourselves offended, according to the example of the Prophet jeremy, who because the people would not hear the Word of the Lord, jer. 6.10, 11. was even filled with divine wrath. But here we must further learn to put a differene between the cause and offence of God, and the cause and offence of man: for just Anger is directed against persons, more for the offence of God, then for wrong done unto ourselves. And from this it followeth, that in our own case we must be meek and patient, but zealous in that concerns the glory of God. Wherefore we must look to the causes of Anger, not onely that they be just, but also weighty and of some importance: for if every small trifle be sufficient to provoke us to Anger, well may we manifest great justice, but without question we shall show little love: for love suffereth long, it is not easily provoked to Anger, 1 Cor. 13.4, 5, 7. 1 Pet. 4.8. it suffereth all things. The Properties of holy indignation are these. 1. It must begin at home: we must first be angry at ourselves for our own transgressions. 2. It must be mixed and tempered with love and charity. It is the property of God himself, in wrath to remember mercy, Hab. 3.1, 2. Exo. 32. and herein we must be like unto him. This was Moses his practise, who out of his love prayed for those, with whom he was greatly offended. 3. Anger against any offence, must be mixed with sorrow for the same offence. Mat. 3.5. Thus Christ was angry with the Jews, but withall he sorrowed for the hardness of their hearts. The reason hereof is this. In any society whatsoever it be, if one member sinneth, the sin of that one member, is the punishment of the rest that be in that society; even as it is in the body, if one part be afflicted and ill at ease, the rest will be distempered. Paul saith of himself, that he was afraid, lest when he came to the Corinths, 2 Cor. 12.21. Gal. 6.1. God would humble him for their sins: But he teacheth withall, that those which are fallen into any fault, must be restored with the spirit of meekness, because we ourselves are subject to the same temptations. 4. In holy Anger we must observe Christian modesty, in abstaining from malicious and wicked speeches, or unjust and spiteful actions in expressing our Anger: and to this purpose we are always to remember of what spirit we are: for undoubtedly, how just soever our cause be, if we defend it with spiteful and bitter speeches, it is not the Spirit of God which speaketh in us. Let us rather follow the example of our Saviour Christ, who when he was buffeted, and grossly abused, reproved the offender with great mildness: and of Mychael the archangel, Iud. 9. who when he striven with the devil himself about the body of Moses, durst not blame him with cursed speaking, but said, The Lord rebuk thee. 5. It is required also, that in our Anger there be observed a fit decorum, and due respect, and that both in regard of the party himself, who is provoked to Anger, and also the other, with whom he is angry. For first, in respect of the party himself, he is not to behave himself alike in what place and calling soever he be: for if he be a Magistrate, he is to show his Anger not only in countenance and word, but also in actions. If he be a Father, he is not with Ely to show his displeasure to his rebellious sons onely by mildred admonition, but also by discreet correction: On the other side, it is sufficient for him who is a private man, if he manifest his Anger in word and countenance; nay, it is unlawful for him to proceed any further, unless his Calling warrant him thereunto. Again, the offenders are not to be used all alike; a mean private man is not to show his Anger in the same manner to a Noble-man or Magistrate, as he would to his equal or inferior: for though he may justly be angry with his sin, yet he is to reverence his Place and Calling. The Son must not show his Anger towards his Father, as the Father sheweth his towards his Son, for he is bound to fear and reverence his person, though he justly hate his sin. And both these points have the Saints from time to time duly observed: Moses a Magistrate, to whom the Sword of Justice was committed, when he was provoked to Anger by the sin of the people, did not onely show his Anger in countenance, or by a mildred admonition, but by unsheathing the Sword of Justice, Exo. 32.27. Mat. 3.7. and justly punishing the offenders for their execrable idolatry. John Baptist having onely authority to use the Sword of the Spirit, being offended with the hypocrisy of the Scribes and Pharisees, expresseth his Anger by sharp and vehement reprehensions. Gen. 31.36. Jacob being a private man, sheweth his Anger towards churlish Laban his Father-in-law, by mildred and gentle admonitions. Jonathan being justly incensed by the barbarous tyranny of his merciless Father, 1 Sam. 20.34. signified his Anger onely by rising from the Table and departing. The three Companions of Daniel though with a godly zeal they abhorred the Kings profane idolatry, Dan. 3.16. yet they shewed their displeasure in humble and respective words. And so though Paul detested the gentilism of Festus and Agrippa, Act 25. yet he used them with all due respect as it beseemed their high Calling. By all which examples it is manifest that we are to use Christian seemliness and discretion if we would have our Anger approved as just and holy. 6. Just Anger must be contained within the bounds of our particular calling, that is so chained, as it make us not to forego or forsake our duties which we owe to God and man. Anger must whet on to the performance of any good Office we owe unto men, and not withdraw us in any thing, wherein we are bound unto them. 7. Anger must be uniform and moderate, rising and falling according to the nature of the offence, but ever running in his own channel, within its banks: otherwise it will quickly mingle with corrupt and carnal Anger, and so degenerate into fleshly Anger, and from that to fury. Godly Anger will not lean to sin in one man, and detest it in another; nor fly out against this offence, approve of that: but it abhorreth all evil in whomsoever, himself and others, friend and foe, near of blood, and further off, according to the nature of it, without by-respects. 8. It must be seasonable, both for time and continuance. When just and weighty occasion is offered, then are we to conceive displeasure: but our Anger must not continue longer then the cause requireth, lest by reason of our corruption it degenerate into malice. For, as the most pure Wine doth in time wax sour upon the dregs: so our most holy Anger if it be long retained, is in danger of receiving some soureness of malice from the dregs of our corruption. The safest and best course, is quickly to be appeased, if the party offending show signs of true repentance, either for his sin towards God, or his injury offered unto us: for reformation is the aim of holy Anger, which is to cease when the end is obtained; and seeing upon hearty sorrow God pardoneth and forgiveth, we must not retain what he remitteth. If we would have our Anger just and holy, the end must be just and holy. And that is, first, the glory of God, which is set forth by our Anger, either when being pirvate men we show ourselves his Children and servants, by manifesting our hatred and detestation of sin in word and countenance, and so adorn the Profession which we profess; or being Magistrates do become his instruments in punishing sins and executing justice. The second end is, the good of the Church and Common-wealth: which end, though it appertain unto all which are members of those bodies, yet doth it more properly belong unto Magistrates, who are to show their Anger in punishing sin, not onely that civil justice, which is the prop of the Common-wealth, may be maintained, but also that Gods Anger which hangeth over whole Countries, where sin is countenanced or not justly punished, may be averted: for if sin be punished by men in authority, God will not punish the Common-wealth for it. Whereas otherwise, if Magistrates wink at sin, and so neglect their duty imposed by God, the Lord will in Anger take the Sword of Justice into his own hands, and punish not onely the Malefactors for offending, but the Magistrate for not executing his duty, yea, the whole Common-wealth, which is stained and polluted with their sins. The third end of just Anger, is the good of the party who suffereth the injury, for hereby the offender is restrained from committing the like, when either private men sharply reprove him, or Magistrates severely punish him for his offence; whereas if neither private men do by their Anger show their dislike, nor Magistrates inflict punishments for his misdemeanour, he is ready to redouble his injuries. The last end is the good of the party, who by offering the injury provoked us to Anger. For, private men are to be angry with their neighbour, not because they malign him or seek his hurt, but because they may discourage him in his sin, and so work his amendment. And in like manner, Magistrates must show their Anger in punishing offenders, not to revenge themselves on their persons, but that they may seek their good in reforming their vices. For, what greater good can a man do his Brother, then to reclaim him from his sin, which otherwise would destroy both body and soul by remaining in it? Q. How is this just and holy Anger to be stirred up in us? A. Anger is stirred up, quickened and increased by the exaggeration of the injury done or received, which is done by the consideration of four circumstances. The first drawn from the person of him that hath done the wrong; as his baseness, wisdom, gravity, virtue, and Office; if he have pretended former friendship, have received many kindnesses at our hands, and in lieu of reward, recognition and gratitude repay us with injuries and ingratitude; if he have offered us many injuries before, that which we never revenged, or which endamaging us, greatly endamaged himself, as a fly to put forth a mans eye, looseth her own life. In all these respects we have just cause to be offended with ourselves for sin committed against God. What are we in comparison of him? more base then the dust, less then nothing. If a base peasant, should buffet a Prince, it would be accounted an heinous injury: much more abominable is it in me, that I should rebel against the Lord of Glory. That I should sin against him, who have been enriched with such wisdom and understanding, adorned with so many gifts, beautified with precious favours, beset with means to keep me from sin. Ah, that I have used my wit to wrong ends, my power to evil, and so have fought against the Lord with his own weapons! Many injuries have I done unto his Majesty, which he hath put up with patience; and therefore I have taken courage to offend the more; As he hath laden me with his mercies, I have pressed him with my sins. I that cannot brook unthankfullness in another man for some scraps of kindness, do most unthankfully tread the mercies of God underfeet. And what have I profited by this my disobedience? I have denied loyalty to my absolute Sovereign, and stripped my soul of grace, robbed my conscience of comfort, and endangered soul and body unto eternal perdition, and plucked upon my head many temporal calamities. The second Circumstance is the injury itself; as if we be injured in the goods of our soul or body, substance, name or the like. And as the thing wherein we are wronged is greater, of more esteem, of larger extent, so is our Anger conceived against it; specially if it aimed at an evil end. This comes to be considered in the wrong done against God: for we have injured him in his glory, which is most dear unto him, impeached his sovereignty, which is most absolute and universal, denied homage which is most due; and all this to satisfy the lusts of the flesh, to enlarge the Kingdom of Satan. The third is the person injured; as if he be one of great place, authority and virtue; if one that was then presently doing or labouring for the offenders good and commodity. If among divers, who might, and in reason should have been injured rather then he, yet he was singled from the rest, and if the wrong offered to one, hath necessary redounded to the loss of many. In each of these Particulars we have just cause to be most offended with ourselves. For by our sins we have done intolerable injury to the Lord of glory, who is great and terrible in himself, of incomprehensible Majesty: To whom we are indebted for inestimable favours, more then ever we can pay, who hath been ever ready to do us good, and loadeth us daily with his blessings. Whom should we not have wronged rather then him? but we have wronged him above all, and in that have hurt ourselves, our friends, the creatures, his servants, who have all fared the worse for our disobedience. The fourth is the manner of injuring; as if we be in countenance and external appearance held as friends, and secretly injured like enemies; if a long time the injury was thought upon and premeditated; if in place where we ought to be loved, honoured or reverenced, there we be wronged, dishonoured, disgraced; if the injury be public before a multitude; if often repeated and done against admonition. In words we professed ourselves to be the servants of Christ, but in deeds we denied him negligently, willingly, before men, against warning. How lightly have we regarded his presence? How many times have we sinned against knowledge or conscience? How have we suffered our hearts to rove after vanity, when they should have attended upon God in his holy Ordinances? If ever there were just cause of holy indignation, each man hath reason to be most offended with himself for his trespasses against God. Q. What are the several Kinds of disordered Anger that must be shunned? A. Anger is disordered when it is not moved by faith, ariseth not from love, keepeth not within its bounds, and is not directed to a right end. The kinds are many. 1. Devilish, which rageth against virtue and godliness, is incensed by most innocent and virtuous actions. Some there are whose malignant eyes do abhor nothing more then the bright beams of virtue, either because they think that the beauty of others perfection, causeth the deformity of their vices to seem more ugly, or that their degenerated natures are become like unto Satans, who hateth virtue because it is virtue. An example hereof we have in Cain, whose Anger was kindled against his Brother, Gen. 4.5. because he was accepted in Gods sight, as being more holy then himself. As also in Saul who was incensed against Jonathan, for his virtuous demeanour towards David: In Asa, 1 Sam. 20.30. 2 Chro. 26.20. who was offended with the Prophet the ambassador of the Lord, for delivering faithfully that embassage which the Lord had put in his mouth. Dan. 3.13. In Nabuchadnezar who was enraged against the three young men, because they refused to commit Idolatry: And in the Jews, who were filled with wrath, because our Saviour made a true Exposition of the Scriptures, Luk. 4.28. and rightly applied them unto them. And too many examples we have in these daies, of such as cannot with any patience endure to hear their duties taught them, and their vices publicly reproved out of Gods Word, or yet any private admonition, 2 Sam. 3.8. but they are ready( like those that are in a raging fit of a burning Ague) to despite the Physician, that endeavoureth to cure them. Yea, the sight of godliness doth move some to rage and fury, that they are vexed at nothing so much as to see that some make conscience of their ways. 2. Rash and unadvised, which hath divers branches. First, Unjust Anger, that hath no other ground but our own suspicion or imagination. 1 Sam. 17.28. And thus was Eliab angry with his Brother David, because he suspected him to be proud, whereas in truth his own pride was the cause of his suspicion. And this is the most common cause of Anger in these daies: for want of love causeth men to interpret the actions of others in the worst sense, and upon their false surmises they ground their Anger. One is angry because saluting his neighbour, he did not resalute him, whereas perhaps he did not see him, or at the least having his mind otherwise occupied did not observe him: Another is offended if any in his company is merry, thinking that he maketh himself sport with his infirmities; another because he is too sad, imagining that it is because his company displeaseth him. Yea, so prove are men to invent causes where none is, that oftentimes they are sore displeased because they have received small benefits not answerable to their expectation, or not equal to those they see bestowed upon others; Eccl. 4.4. or because they thrive not as fast as their neighbours, or such as belong unto them rise not in the world as their fellows and companions. The second branch of rash Anger is causeless, when we are provoked upon no cause, or by every small and trifling occasion. Hereby love and charity is notably violated, when every slight cause incenseth us to Anger: for love suffereth all things; and therefore their love is small who will suffer nothing. Love covereth a multitude of sins: 1 Cor. 13.7. Prov. 10.12. they therefore that find causes where they are not, rather then cover them where they are, do plainly show their want of love, and their too great proneness to Anger. It is the nature of love to make great faults seem little, and little faults none at all: but Anger maketh every slip a capital offence, and every word of disgrace worthy a stab. And as when we behold the sun rising through thick and foggy vapours, we imagine it to be of a far greater quantity then when the air is pure and clear: so when the foggy mists of Anger do overshadow reason, we suppose every fault to be greater then it would appear if this turbulent affection were dispelled with the lively heat of ardent love. Some are angry at the imperfections of nature, which being not in the parties power to amend, should rather move compassion then provoke Anger. Others are angry at faults committed at unawares, unwillingly and unwittingly, whereas they might with as great reason be angry with a Traveller for going out of his way, or with one who stumbleth in the dark for not keeping footing, or with one who is sick because he is sick. Prov. 19.11. It is the glory of a man to pass over a transgression, to wink at smaller infirmities, and to remit greater wrongs: yet not so, as to be silent at Gods dishonour, with the peril of the soul of the sinner, or at the grievances which are offered to himself from them. To this Head also must be referred hasty and sudden Anger, which is conceived without counsel and deliberation. This is condemned and forbidden in the Word of God. Eccl. 7.9. Be not of an hasty spirit to be angry, for Anger resteth in the bosom of fools. This hastiness to Anger is a foolish 'vice; for as it always beginneth with rashness, so it commonly endeth with repentance: for after the hasty man hath injured his neighbour by unadvised words or injurious deeds, then he sheweth himself sorry for it; and so like a foolish Surgeon, first he breaketh his head, and after gives him a Plaster, which though it heal the wound, yet oftentimes it leaves a scar. These are but the least evils which accompany rash Anger; for how many have there been who in their fury have revealed their friends secrets, more dear unto them then their own lives? Yea, how many through this rash Anger have violated the persons, nay murdered them with whom they were linked in the straightest bonds of friendship? and so have done that in a moment, which they have with bitterness repented the whole course of their lives; then the which no greater folly can be committed. Prov. 14.17, 29. Prov 29.22. Prov. 12.16. And therefore it is well said of the wise man, He that is hasty to anger committeth folly. And lest we should think that he seldom thus offendeth, he telleth us, that a furious man aboundeth in transgression. 3. Immoderate and immodest Anger is disordered: for be the cause of Anger just and lawful, yet if it degenerate into wrath and fury, 1 Sam. 25.13, 2. if it grow violent, it savoureth not of the Spirit, but of the flesh. Now if we would know how to discern when our Anger is immoderate, it is easily known by the fruits thereof. As first, when it provoketh us to utter words dishonourable to God, either by profane blaspheming of his holy Name, or wicked cursing and imprecations; whereby we desire that he should be the executioner of our malice; or opprobrious to our neighbours, as when our Anger bursteth out into bitter and reviling speeches tending only to his disgrace. 2 Sam. 16.5. An example whereof we have in Shemei, who reviled David with great bitterness, giving him bad and unreverent terms. Secondly, when it bursteth forth in unseemly, scornful, and contemptuous gestures. Act. 7.54. Eph. 4.31. Thus the Jews, in undecent and uncharitable manner, gnashed with their teeth at Steven. And Paul sets down clamours and crying speeches between person and person, as the fruits of wicked Anger. Thirdly, When we have no regard of any decorum or order, either in respect of ourselves, or those with whom we are angry. Not in respect of ourselves, as when by Anger we are provoked to take revenge being but private men, whereas revenge belongeth only to God, and to the Magistrate who is the Lords Deputy, according to that, Rom. 12.19. Deut. 32.35. Avenge not yourselves, but give place to Anger; For it is written, vengeance is mine, and I will repay it, saith the Lord. So also our Anger is immoderate when we have no respect of the party with whom we are angry: as when the Son being provoked to Anger against his Father, though it be for a just cause, doth not use him with that respect and reverence which becometh him, but bursteth out into undutiful and insolent speeches: quiter contrary to the example of Jacob, Gen. 31.36. who being but a Son-in-law did not in his Anger forget his duty, though in vehemency he somewhat exceed. And of Jonathan, who though he had just cause to be Angry with his Father Saul, 1 Sam. 20 3. yet he only shewed it by rising from the Table and departing. And the like may be said of the servants Anger towards his Master, the subjects towards the Magistrate, and of all inferiors towards their superiors. Fourthly, When it makes us to forget any duty of love which we owe unto them, for good anger hinders not from, but furthers us to the performance of all good services in the behalf of the delinquent parties, as to pray for them, give them direction for reformation of their transgressions. It was an error in the Disciples, that forgetting their duty of love unto their Brethren, they desired that fire might come down from Heaven, Luk. 9.59. and destroy the Samaritans. Fifthly, When it stirreth up to violent, inconsiderate, unseasonable reproofs. Anger is too hot, Psal. 106.32, 33. if we cannot hold in till it be fit to speak: if we be so overcharged, that we cannot rest till we have uttered our mind, without respect of the season and opportunity, it is too violent to be good. Lastly, Anger is over-violent when it is not mixed with sorrow proportionable to the displeasure that we conceive. For godly anger issueth from love, and is joined with compassion, so that he that is moved with anger against the offence, cannot but pity and grieve for the offender, in degree answerable to his anger. 4. partial, deformed anger is out of frame. For, as faith cleaveth to the whole Word of God, so the affections moved thereby are universal and uniform. If they carry the stamp of God, they must necessary be moved according to his property. Now anger is deformed. First, When it is hot and fiery against some sins, but can brook others no less notorious, either because it doth suit with our disposition, or we have little wrong thereby. For holy anger must be measurably porportioned to the measure of the offence; greatest indignation must be conceived against the greatest transgressions, though they bring not to us so great annoyances: and smaller faults should less displease us, though in private respects they seem to be more for our damage: for every part ought rather to be tenderly affencted at Gods dishonour, then his own detriment. Secondly, When we are zealous against sin in our enemies, or them that we like not, but remiss against it in ourselves, our familiars, benefactors, kinsfolks, and dearest friends. He that is moved at sin as he ought, doth more take to heart the sins of them that be nearly united to him, then of them that be further off; as the sin of a Brother, more then of a stranger, of a Child more then of a Brother, of a Yoke-fellow more then of a Child: and our own more then of a Yoke-fellow, Child, Brother, or of any or all others. Thirdly, when we are moved equally with small and great offences: for there be degrees of sin, and accordingly our anger must be incensed. 5. Anger is unlawful when it is directed against the person of the offender, not against his offence, and aims at his loss, hurt or destruction, but propounds not any lawful end; as the glory of God, the public good of Church or Common-wealth, the private benefit of ourselves or of our neighbours, or the reformation of the delinquent party. He must needs shoot wide, that looks awry. And this is always to be observed in all examples of unjust anger, as in Cains anger towards Abel; Sauls towards David; Nebuchadnezars towards the three Companions of Daniel; the Scribes and Pharisees towards our Saviour Christ. But if we will be Christs Disciples, we must follow his Doctrine and example. His Doctrine, Love your enemies, do good to those that hate you. Mat. 5.44. That you may be the sons of your Father which is in Heaven. Where he plainly intimateth, that they are not the sons of God, who do not love the persons of their very enemies. We must follow also his example, who prayed for his enemies even while he was upon the across subject to their outrageous injuries: Luk. 23.34. Act. 7.66. Numb. 24.10. Quis furor est terram sensu vexare carentem? Homer reprehending Achilles. which blessed President holy Stephen imitated. But many are not only incensed against the persons of their enemies who are men like unto themselves, but also with bruit beasts, which are not capable thereof; as we may see in the example of Balaam. Yea, even with things that want both sense and life, and so was Xerxes angry with the Rivers, and sent Letters full of menacing threatenings to the hills. And many such are subject to continual view, who if any thing in their hands displease them, will not stick to dash it against the ground, though after, they are fain to take it up again: or to spoil and break it in pieces, though afterward, they must be glad to bestow great labour in repairing that which by greater folly they have defaced. But these men may fitly be compared unto Children, who having gotten a fall, beate the earth; so they having received some hurt through their own folly or negligence, are angry. 6. Unseasonable anger is unjust, when as being long retained it becometh hatred. And this happeneth not only when men are provoked unto anger upon weighty causes, but also when it is grounded on the most slight occasions. For when vain trifles have stirred them up to wrath, they persevere in it, lest they might seem to have begun without cause, and so against all reason the unjustice of their anger makes them persist in it with greater obstinacy. For therefore they retain it, yea, increase it, that the greatness of their anger may make men believe that it could not choose, but arise from some weighty occasion and just cause: and so they choose rather to seem just, than to be just. CHAP. XII. several Motives to stir men up against carnal Anger. And the Objections that are usually made by passionate men,( by way of excuse) answered. Question: WHat Motives should stir men up to take heed of carnal Anger? A. The first may be drawn from the evil and hurtful causes of unjust Anger: which are these. 1. Infidelity or unbelief in the word of grace. David rendering the cause of his patience and quietness, Psal. 38.13, 14, 15. that he was deaf and dumb, when the ungodly did molest and vex him, he seteth down this, that he waited upon God. Therefore it is to be attributed to infidelity, that men are so easily provoked to revenge, so apt to leap unto reproaches. For the heart of man being purged by faith, would extinguish those furies, and fervent motions of mind, at least would cool them much. Eccl. 7.9. 2. Folly exalteth Anger. Anger resteth in the bosom of fools. Amongst men he is accounted unwise, who is not suddenly moved to anger for an injury offered, Prov. 14.29. and doth not repel force by force, give taunt for taunt: but the Spirit of God far otherwise brands him for a fool that is soon provoked to anger, or to seek revenge. 3. Self-love, whereby we so immoderately love ourselves, that we never think of the injuries and indignities which we offer others, or else suppose them to be none; or else lightly esteem of them, as not worthy the recital: but on the other side, it maketh men heinously aggravate injuries offered unto themselves, and so to make huge mountains of small molehills; it causeth the heart easily to apprehended the wrong, busy in meditating of it being apprehended, eager in seeking revenge after meditation, and the hand no less forward in acting those tragedies which the heart hath invented. For by self-love men are induced to think themselves worthy of all love and honour, and therefore if a small injury be offered unto them, they suppose that death is too small a revenge for so great an indignity offered to such worthy personages. Yea, if they be not so much respected as their haughty ambition requieth, or if others be preferred before them, and that deservedly, that is matter enough to provoke them to furious rage, not onely against them of whom they are not regarded, but them also who are preferred in others judgement. And this is evident in the example of Cain, Gen. 4. who because God respected the Offering of Abel more than his, was incensed to wrath, and had his anger so inflamed that nothing could quench it but the blood of his dear Brother: And in Saul who could with no patience endure, 1 Sam. 19.8. that the praises of David should surmount his in the sight and audience of the people, but was enraged with deadly anger against him, who for his merits deserved to be advanced. And thus doth self-love make a man wink at those injuries which he offereth others, and to put on the spectacles of affection when he looketh on those wrongs which are offered to himself, whereby it cometh to pass that every small injury seemeth great and provoketh to great anger. Whereas if we thought meanly of ourselves and loved our Neighbours as ourselves, we would not suffer our judgement to be over balanced with the weight of affection in judging of the injury, nor give the reins to our anger in pursuing it with revenge. 4. Pride causeth men to be more sharp-sighted in descrying wrong, Eccl. 7.8. and more furiously insolent in taking revenge. The reason hereof is apparent; proud men being jealous of their honour and reputation, are also very suspicious of contempt, so that the least injury provoketh them to choler and disdain, because they are ready to imagine that thereby they are exposed to contempt: Prov 13.10. Onely by pride do men make contention. Pride alone of itself without the aid of any other thing, is sufficient to kindle contention. A clear example of this matter we have in the Tribe of Ephraim, who being lifted up and swelling in conceit of their multitude, did contend with Gideon about a thing, for which they should have been thankful unto him. And which is more, when being called to the war they did not come, they do yet chide with Jephte, judge. 8.1. that they were not called, when by right he might have expostulated with them, that being called they did not come. Jud. 12.1, 2, 3. Mat. 18.1, 2, 3. Psal. 10.2. This was the cause of often disputations amongst the Disciples, as is manifest by the remedy prescribed for the cure of that malady. The wicked by his pride doth persecute the poor. This we see in Haman, who was so enraged with fury, Est. 3.5, 6. because Mordecai would not in the sight of the people do him that reverence which his proud heart desired, that he thought his death too small a revenge for such an indignity, unless also for his sake he utterly rooted out his whole kindred and nation. So that the least spark of anger kindled with the smallest occasions, bursteth out into a raging flamme of fire, if it be blowed with the wind of vain glory. Whereas on the other side, he that is humble is not provoked to anger though he be neglected, because his lowly conceit maketh him think that he is not worthy to be much esteemed; nor yet though he have received an injury, because he is ready to think that he hath deserved it, either by like faults committed against men, or more heinous sins against God. 5. Covetousness stirreth anger: for this 'vice maketh men desire much riches, and if their hopes fail them, and be not correspondent to their desires, their unquiet and turbulent thoughts are fit harbingers to prepare a lodging in their hearts to entertain anger. It maketh them undertake great matters, which when they are not able to compass, their hearts are filled with vexations, and they become more wayward then Children; or else if their covetous desires carried with the wings of ambition mount not so high a pitch, they basely stoop even to the most sordidous prey; and finding themselves unable to compass great matters abroad, Reputandum iram proficisci ab ani●o imbecillo& abjecto. Plotin. Enn. 3. l. 2. cap. 2. Iras endicatura timi●a est, quia respicit rationem●. alum Pereg. de Ira, c. 3. they intermeddle with every domestical trifle at home; and if they see any thing miscarry through the default of Wife, Child or Servant, though it be of no value, their anger can contain itself in no bounds of reason. So that these men are angry abroad, but mad at home, choleric with every man which hinders or doth not further their commodity, but outrageous to their Wives, Children or Servants, if they sustain the least loss. 6. Impotency and overtenderness of mind, whereby it is effeminated and made unapt to endure injuries, as the ulcerated parts of the body to bear blows. Violence is a sign of feebleness, not of courage; as old men and children run when they think to go fast. Generous spirits, are as it were, impenetrable to offences, Cum omnia vitia essent in morbis, iracundos mo bosos nominaverunt. Cic. Tusc. l. 4. Invalidum omne natura querulum est. Sen. de ●ra. l. ●. c. ●3. The infi●mest body is trouble● with the least blast of ai●e. Jam. 4.1, 2. whereas they that cannot resist, show their weakness; whereby we see that women, children, sick folks, and old men are most subject to these motions and impressions. The highest and goodliest part of the world, and nearest to the Firmament and stars, is never covered with Clouds, and in whose bosom there is never any hail, Rain, Winds, nor other tempests congealed: there is never any Thunder nor Lightning, although the Thunder-bolt fall from thence upon the Earth. In like manner, a spirit truly elevated, a generous soul, is always quiet, moderate, grave, never suffering itself to be transported with the furious motions of choler. Now the thing that effeminates the mind, are inordinate lusts, which like corrupt humours in the body, do impair vigour and strength. 7 Nice luxuriousness or luxurious niceness breedeth choler. For, if you come into the house of one who is nice and curious, you shall easily perceive how soon they are incited to great anger upon little cause. If the decking and adorning of their house be not fully answerable to their minds, if their costly Cates be not so daintily cooked, that they may delight their curious learned taste and cloyed appetite, if a spot or wrinkle be upon their Garments, they are so enraged with anger, that the house will scarce hold them, or at least not contain their clamorous voices. These curious folks are not only offended with injuries, but also with shadows and appearances: for, when voluptuous pleasures have corrupted both mind and body, nothing seemeth tolerable; not that the things which they suffer are grievous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the Gout, are angry if a man come but towards them, and cry out if they be but touched: so but a show of injury moveth these voluptuous wantons to choler and anger, and the least injury offered in truth inciteth them to rage and fury. Whereas others who have not their minds effeminated with this luxurious curiosity, they can easily pass over such trifling imperfections, and repel anger in far more violent assaults. And lest any should think, that these toys deserve not just rebuk, let him know, that the lesser the occasion is which provoketh to anger, the greater is their sin who are so easily provoked. For, howsoever the occasions are but small, yet their sin is not small; nay, their sin is therefore great, seeing the occasion which moveth them thereunto is but little. 8. Curiosity is a cause of unjust anger: for, when men are tickled with a vain desire and itching appetite to see and hear all things; how their friends behave themselves in their private meetings: what their adversaries do and say behind their backs; how their Servants bestow themselves in every corner; it cometh to pass, that desiring to know all things, they know many things which displease them, and provoke them to anger, for which they may thank their vain curiosity. Give not thine heart( saith Solomon) to all the words that men speak, Prov. 20.3. Eccl. 7.23. lest thou do hear thy servant cursing thee. For, as the looking upon a small print doth more offend the sight, then a greater, because we hold it nearer our eyes, and more intentively behold it, the letters standing thick and near together: so oft-times it cometh to pass, that these small domestical faults being curiously pried into, do more offend and anger us, because they are near unto us, and fall out thick, and as it were one in the neck of another; then greater injuries offered abroad, which fall out more seldom, and are not so much subject to our view. 9. Lightness in believing what comes to the ear, and listening to tale-bearers. without wood the fire is quenched, Pro. 26.20. Pro. 16.28. 1 Sam. 22.19. and without a tale-bearer strife ceaseth. So that as wood is the fires fit nourishment, so is a tale-bearer fit to nourish anger. An example hereof we have in Saul, who giving a credulous ear to those lying suggestions of that pick-thank Doeg, was incensed to such raging anger, that the blood of the innocent Priests was not sufficient to quench the heat thereof, unless he spilled also the blood of the Inhabitants of Nob, yea of the Oxen, Asses, and Sheep, with more then brutish fury. And therefore David speaking of Doegs tongue, compareth it to coals of Juniper,( that is, Psal. 120.4. to hot burning coals) because it so furiously inflamed Sauls anger. Yea, David himself giving ear to the false report of Ziba, was moved to unjust anger against innocent Mephibosheth; and therefore having experience of those manifold evils which followed credulity and listening after tale-bearers, Psal. 101.5, 7. Jam. 3.6. he professeth that he will destroy him that privily slandereth his neighbour. And hence it is that James compareth the tongue to a fire, because nothing more inflameth the heart to furious anger. 10. Inordinate love, and excessive sorrow stir up unquietness, which maketh way for anger. For, the powers of the soul being weakened by these passions, and filled with fears, cares, troubles, vexations, is disenabled to bear any burden or across that it shall meet withall. 11. Want of meditation concerning the common imperfections, whereunto we are all by nature subject: for if we did but consider that in many things we offend all, and that we ourselves have the same faults, or greater then those which we espy in others, we would not hastily be moved to choler upon every trifling occasion. Eccl. 7.21, 22. Take no heed unto all words that are spoken: For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others. This Argument the Apostle useth, to persuade the godly to peaceableness and moderation towards the weak: Tit. 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But it is the custom of men addicted to anger to imitate the Lamiae, who( as the Poets fain) use their eyes abroad, and put them into a Box when they come home: so these are but too quick-sighted abroad in spying the faults of others, but stark blind at home in discerning their own faults; and though they have a great beam in their own eyes, yet they can easily discern a small mote in the eye of another. And the reason is, because they put their own faults into that part of the wallet which they cast behind their backs, and therefore never look upon them, but the faults of others into that part which hangeth before them, whereinto they are always curiously prying. 12. Excessive tenderness of education, indulgence of Parents, and foolish cockering of Mothers, doth beget anger. In little breasts great passions find too much place of harbour. And anger bread betimes, doth timely take root, grow by degrees, and wax strong by continuance, that it can hardly be pulled up by any increase of age, specially if pride and insolency be added thereunto. Turgescit vitrea bilis: finditur,[ sc. piger] Arcadiae pecuaria rudere dicas. ●ers. satire. 3. Pro. 26.15, 16, 17. 1 Thes 4.11. 2 Tim. 5.13. Pro. 6.12, 13, 14. Pro. 20.1. They that might be made meek by more severe education, first, they are made more angry then Whelps, then more proud then the Peacock, more wanton then the ass, more ravenous then the wolf. Lastly, Idleness, unthriftiness, voluptuousness are the nurses of Anger. The idle unthrift soweth contentions, and imagineth mischief continually. Wine is a mocker, and strong drink is raging. For these things nourish lusts, and cause forgetfulness of their own transgressions, which exceedingly dispose to rage and fury. A second motive may be taken from the mischief of this Passion in comparison of others. All other passions do but draw men to evil, but this doth precipitate them; those do shake them, but this doth overthrow them; Those when they have the upper hand, suffer themselves to be kerbed, but this being mistress will obey no Law; like unto the thunder-bolt, which being once fallen from the cloud wherein it was enclosed, can no more be stayed. Other passions stray from reason, but Choler treads it under feet, and leads it as it were in triumph. Such is the violence of it, Pro. 27.4. Gen. 49.7. Cant. 8.6. that there is scarce any other affection so strong which it doth not easily subdue. Love is said to be stronger than death: and yet Anger if it be once admitted easily overcometh it: for there was never any love so hearty and entire but anger hath subdued it. The Father in his anger forgetteth his love to his child, and the child to his Father, the husband to his wife, the wife to the husband, and causeth them instead of duties of love to bring forth the fruits of hatred: yea, it maketh a man to forget the love of himself, as appeareth by those men who to satisfy their anger, violently thrust themselves into eminent dangers of death. As we cannot discern the heat of the sun, when we are near unto a scorching fire, so the heavenly heat of Divine love itself is not felt, if the furious flamme of anger be kindled in our hearts. covetousness also is a most strong and violent 'vice, which nothing almost can vanquish but death, and they who are possessed therewith, do love their riches better then their own lives, as we may see in their example, who being deprived of them murder themselves; yea, they are more dear unto them then the salvation of their souls, as may appear by those who fall into outrageous sins, whereby they plunge their souls headlong into Hell, that they may get momentany riches; Kecker. Alt. Part. Log. pag. 687, 688. and by them also who despise the means of salvation in comparison of a small worldly trifle: and yet anger being once admitted doth overcome covetousness, as it is evident in the example of them, who to satisfy their furious anger by the death of their enemy, are content to forfeit their goods though they be never so covetous, besides the double hazard of their lives which they incur, both in their private quarrel, and in satisfying by deserved punishment public justice. The like also may be said of them who by anger being incited to revenge, are content to spend all their substance by prosecuting wrangling suits in Law, of little or no importance, to the end they may impoverish him also with whom they are offended: and so are content to pull down the house upon their own heads, that they may overwhelm another under the weight of the same ruin. Choler is worse then voluptuousness, for lusts make men to plunge themselves in particular pleasures; whereas Choler makes them of so bad a disposition, as he is delighted in another mans miseries. It is in some respect much more wicked then envy: for that if envy desires to see any one miserable, it is Choler which procures the misery. Fear is a cruel savage Tyrant, which oftentimes compelleth men to thrust themselves into imminent dangers, that they may avoid dangers, and to kill themselves for fear of greater torments: and yet anger vanquisheth fear, many times causing them who would tremble to see anothers wound contemn their own death, and so turneth the most cowardly face into most desperate rage and furious resolution. Anger is kindled by a just opposition, and by the knowledge of the little reason that a man hath to be angry; It is sharpened by silence and could reply as gathering thereby that it proceeds from contempt; It will be both Judge and party; It carrieth us beyond ourselves, so that we do things dangerous and scandalous; It is rash and inconsiderate, and so casteth us into great mischiefs, like old ruins that burst themselves upon that which they fall. So that other affections led a man, but this draws him; others entice him, but this compels him; others dazzle the sight of reason, but this makes it stark blind; others make us prove unto evil, but this casts us headlong even into the gulf of wickedness. The third is drawn from the manifold evil effects of Anger, Furor iraque mentem praecipitant. Virg. En. l. 2. Prae iracundia Medene●e non sum apud me. Ter. Plutarch. Initium insaniae. En. which it produceth of itself, or are caused from others. 1. It overshadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their wits. And in this respect it may fitly be compared unto a cruel Tyrant, who having invaded the government of the Commonwealth, doth overthrow Counsel, Law and order, and over-ruleth all by force and fury: so Anger having obtained sovereignty over the mind, taketh away all judgement, counsel and reason, and overswayeth all by foolish affection and raging passion. Anger is a short madness, saving that herein it is far worse, in that he who is possessed with madness, is necessary, will he, nill he, subject to that fury: but this passion is entred into, willingly and witting. Madness is the evil of punishment, but Anger the evil of sin also: madness as it were thrusts reason from its imperial throne; but anger abuseth reason, by forcing it with all violence to be a slave to passion. It is true the Philosopher saith, Eth. lib. 6. Peregr. de ir●. that Choler doth in some sort give ear to reason: but that must be understood touching the report which she makes of the injury received, wherein she takes a singular content; but she gives no ear unto her, but rejects her advertisements in the measure and moderation which she ought to hold in the revenge. So as in truth there must be some kind of reason to provoke choler; for that men which are stupid and dull are not capable of these motions; but when this passion is fully enflamed, then she doth wholly darken reason. Anger then perverteth judgement, overthroweth counsel, and pulleth out the eyes of reason, making the slave of passion, fit to execute those works of darkness, in which rage employeth it, Gen. 34 2 1 ●am. 22.9. 1 Sam. 25. ●3, 22. Theod●r. li. 5. A●g. de civ. lib 5. cap. 26. Nam cur quae laedunt oculos, festinas demere: si quid est, animum, differs curandi tempus in annum? Hor. lib. Epist. ●. Ep. 2. Examples hereof we have in Simeon and Levi, in Saul, in David, in Theodosius, otherwise a good Emperour, who upon occasion of a seditious tumult, wherein a few of his Officers were slain, called all the Citizens of Thessalonica into the Theatre, as though he had had to show them some solemnity: and there commanded his Souldiers to fall upon them, and slay of them both innocent and guilty. If therefore we avoid those things most carefully which hurt the eyes; or if they be hurt, use such medicines as are fit to cure them, because the eye is the light and guide of the whole body: with how much more attentive care ought we avoid anger that blindeth reason, seeing it is the light and guid of the soul? If men abhor drunkenness( and that worthily, because it maketh them differ from brute beasts only in shape of the body; why should they not for the same cause hate this 'vice of Anger, which like a burning Ague doth so distemper and disturb the mind, that while the fit lasteth, it uttereth nothing but raving. 2. As it springeth from, so it causeth infidelity and freting against God. Moses is so provoked at the waters of Meribah with the rebellion of Israel, that he begins to doubt of the gracious promise of God towards them: Hear O ye rebels, must we fetch you water out of the rock? Numb. 20.10, 11, 12. The word of grace settleth in a quiet heart, but an unquiet spirit casteth forth nothing but boiling thoughts of distrust and discontent against God. ●●ov. 19.3. Isa. 59.11. Apoc. 16 21. 2 Sam. 6.8. 1 Joh. 4 20. 3. It extinguisheth the love of God: for how should the love of God kindle in such an unquiet breast? how can we delight in him so long as we be transported with private desire of revenge? or how should we love God whom we have not seen, if we do not love our neighbour whom we have seen? And how do we love our neighbour, if upon no cause or every trifling cause, we be incensed to injust anger against him. 4. It is an hindrance of holy prayer; an angry man cannot call upon God, for his heart is carnal, earthly, poisoned with self-love; nor will God hear if they call upon him. For if we would compass the Altar, and there offer up the Sacrifice of prayer and thanksgiving, we must first wash our hands in innocency. Psal. 26. ●. 1 Tim. 2.8. And this the Apostle Paul requireth, That we lift up pure hands without anger. And our Saviour Christ commandeth, that before we offer any gift unto the Lord, we first seek to be reconciled: So long therefore as we continue in anger, Mat. 5.23. we are unfit to pray, as it most manifestly appeareth in the fift petition, where we desire to be forgiven as we forgive: Mat. 6.12. and because the Lord would have us deeply consider thereof, he thinketh it not sufficient to set it down in the Lords Prayer, but he again doth single this out of all other the petitions, and inculcates it the second time: If you forgive men their trespasses, ver. 14, 15. your heavenly Father will also forgive you; but if you will not forgive men their trespasses, no more will your Father forgive your trespasses. 1 Pet. 3.7. The Apostle Peter exhorteth man and wife to live together in love, that their prayers be not interrupted. 5. Anger causeth that the word of God becometh unprofitable. It is to the truth of the word of life, as wind in the stomach to wholesome meat, that will not suffer it to enter. James requireth of a good hearer, that he be slow to wrath. Iam. 1.19. Anger hardens the heart, that the seed of life cannot take root, or leave impression: yea, it makes resistance to the work of grace. 6. It swelleth the mind so high, and so full, as there is no room for good motions and meditations to dwell by it. When Anger possesseth the room, the thoughts run all of wrong received, meditation of revenge, secret fighing, repining, freting and discontent. Thus it stoppeth communion with God, and disturbs that sweet and heavenly disposition of soul, which ought to be in every Christian, and is in every one that walketh in peace and fellowship with God. For in true peace of conscience there is required, as reconciliation with God and the sense of his love, so freedom from the hurry of boisterous passions, and calmness of spirit, which is a necessary qualification in the subject capable to receive the beams of his favour. 8. The angry man is impatient of admonition: which is ordained of God as one means of his recovery from sin. If Abner be reproved of Ishbosheth King of Israel, for going in boldly into his Fathers Concubines, you shall hear him take on, Am I a doggs head, 2 Sam. 3.8. that thou shouldst say thus unto me? and yet every man saw the unrighteousness of the action before himself. Eph. 4.30, 31.27. vers. 9. It grieves the Spirit of God, and lets in the devil into the hearts of men, to whose image they are conformed by unjust anger. For he is the spirit of dissension, wrath and revenge, as God is a spirit of love and peace. 10. Anger disables a man for society: for it is Gods commandement or advice, Prov. 22.24, 25. that we should make no friendship with an angry man, nor go with a furious man: and as for other reasons, least we learn his ways, and receive destruction to our own souls. 11. It doth macerate and vex the soul with fury: Ira consternationis affectus plenus, ac nunquam sine tormenta sui violentus, quia dolorem cum infer vult, patitur. Val. Max. l 9. c. 3. Iratus nile nisi crimina loquitur. Sen. in Thy. trag. 2. Val lib 9. cap. 3. Melanct. de anima tr. 3. cap. 12 Galen. lib. 5. de loc. affect. Peregr. de ira. cap. 3. Kecker Alt. ●art. Log. ubi supra. Chrom. de reb. polon. lib. 18. for what greater torment can we imagine, than to have the mind distracted upon the rack of rage? As therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so alike mad is he to be thought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also( without repentance) in the life to come, it shall be tormented everlastingly. Rage and fury tortures more than wrong or injury. 12. Anger exposeth to infinite dangers, by provoking men to enter into private frays and needless quarrels with such desperate resolutions, that they wholly neglect themselves that they may hurt their enemy. Like to the Wasp or Bee, which venture their own lives, that they may but sting those that anger them: so they, that they may worthy their fury by revenging a small injury, are ready to receive a greater. And not thus only, but Choler ruins the body wholly: for some being extraordinarily moved, have broken their veins, and vomited out their soul with the blood. Others have fallen into fearful diseases, as melancholy, frenzy, madness, apoplexity, palzy, and the falling-sickness. These are the effects of anger in respect of ourselves, now in respect of our neighbour, it knoweth no justice, love, nor moderation. First, It overthroweth sound friendship: for there was never friendship so inviolable but anger( if it were admitted) hath violated it. Secondly, It provokes to offer all indignities and wrongs to a mans neighbour; as also to revenge the smallest injuries without all proportion. For men incensed with anger, will willingly and witting revenge those injuries, which have unwittingly and unwillingly been offered; for angry words they will give blows, for blows wounds, and for wounds death. And therefore the wise man saith; That anger is cruel, Prov. 27.4. Impatiens animus, dirae, blasphemia, probrium. Ultio, rixa, minae, sunt irae pignora septem. and wrath raging. Yea, it provoketh men not onely to revenge small injuries, but also no injuries; for anger rageth against the innocent, and that oftentimes because they are innocent, and but too virtuous, as the furious man imagineth. But as anger causeth men to be hurtful to all others, so especially to those whom they should most love, and cherish, and defend, that is, they who are of a mans own family: who because they are necessary conversant with them, are continually subject, and even exposed to their rage and fury. The effects of anger are thus couched by one out of an Heathen; Peregr. ubi upra. In jesting it changeth friendship into hatred, in disputations, the study of the truth into lust of contention, in judgement it addeth insolency to power, in liberal institution it pours sadness and hatred of discipline into the mind; in prosperity it increaseth envy; in adversity it excludes itself from mercy. Thirdly, In general anger is the door or gate of 'vice, and therefore the Psalmist saith, Cease from Anger, leave off wrath, Psal. 37.8. fret not thyself also to do evil, as if he would imply, that to abound in anger, is to abound in sin. And it cannot be, but a man must be guilty of much sin, that lives in freting and passion and inward unrest: for Solomon saith plainly, That a furious man aboundeth in transgressions; Prov. 29.22. Jam. 1.20. and the apostle James, that the wrath of man worketh not the righteousness of God. These are the mischiefs that come from anger in private persons: but if this plague find place in them that be of power or authority, then the evils which spring from anger are multiplied an hundred-fold. For what revenge a private man meditateth in his heart, that a Prince can execute in a moment, in so many, Cum ille cuipiam malum dare cupit, hic jam dederit. so great, and obvious occasions of wrong and injury. For he hath under his feet whom he may tread upon, under his blow whom he may strike, in his jaws whom he may devour, in his paws whom he may rend and tear. No man can govern the multitude stirred with anger. It wholly rageth with seditions; turneth the edge of the sword one against another; armeth the souldiers against the Captain. Destruction soon overtaketh Cities and Towns if they begin to be angry: Families breath nothing but mutual blood. All human covenants are broken, and all thought of equity clean cast away. This is the cause of all tumults and uproars, seditions and conspiracies, massacres and bloody Warres, yea, the confusion of most famous and flourishing Kingdoms: and that not only upon weighty causes, but also upon trifling occasions. For as to make a furious and unquenchable flamme, it is not material how small the fire is that kindleth it, so the matter be apt to receive it, wherein it is kindled; for one coal is enough to burn a whole City, if it fall among flax, and one spark if it light in Tinder or Gunpowder: so it mattereth not how small the cause is which inflameth anger, for if the mind which receiveth it be subject to be inflamed, Gen. 34. judge. 9. 1 Sam. 22. Est. 3. it is sufficient to set on fire and consume whole Kingdoms and Common-wealths, especially if power be correspondent to the violence of the affection. The effects of anger which are caused by others, as a deserved punishment of it are these. 1. It subjecteth a man to the wrath of God, and bringeth his curse upon him: for as we forgive others, so doth God forgive us. Mat. 6.14, 15. If therefore we retain our anger towards our Brethren, God will retain his anger towards us. We know by common experience, that he who is appointed an arbitrator or Daisman to reconcile neighbours, is oftentimes by the froward behaviour and obstinate stiffness of the one party so offended and displeased, that whereas he was indifferent he is made an adversary: so the Lord playeth the part of an Umpire or Arbitrator, to work reconciliation between Brethren, but if either of them be so stiff and contentious that he will not be reconciled, what doth he else but by refusing the Lords arbitrement and determination make God his enemy. Job saith, Anger slayeth the foolish man: job. 5.2. Prov. 19.19. It bringeth many times great and sudden judgments: for as Solomon observes, A man of great wrath shall suffer punishment, and if thou deliver him, yet thou must do it again. Hence it is that our Saviour Christ denounceth judgement both temporal and eternal against unadvised anger. He that is angry with his Brother without cause, Mat. 5.22. is in danger of judgement. 2. A furious angry person is the prey of Satan: for this raging passion, having put out the eye of reason, makes him a fit instrument for his own business; that is, in plotting and devising that revenge which is pleasing and acceptable unto him. Whereby it evidently appeareth; that unadvised anger is a notable means which Satan useth to work our destruction. For, when once by rage he hath blinded the eye of reason, he can easily led us into a gulf of all wickedness. In respect whereof, Satan is compared to a carrion Crow, which intending to make the carcase of some silly Lamb his greedy prey, doth first pick out the eyes, that it may not be able by flight to prevent a further mischief: so he endeavouring to make a prey of our bodies and souls, doth first seek to blind reason, which is the eye of the soul, with the fury of passion, that so not having judgement to discern his sleights, nor wisdom to avoid them, he may the more easily led us into the Pit of perdition. Or he may be likened to a cunning Fisher-man, who troubleth the water that the Fish may not descry his net: so Satan blindeth our reason with this turbulent affection, that we should not discern the sins which like nets he hath laid to entangle us, before we be fallen into them. For, anger casting a mist of perturbation before the sight of reason, maketh men unable to judge of good and evil, right or wrong; and whereas reason in its own nature judgeth that which is right, anger maketh that seem right which it judgeth. 3. It is recompensed with contempt: for howsoever they are therefore angry, because they would not be despised, yet nothing in truth doth sooner work base esteem and disregard in the minds, not only of strangers, but also of a mans own Children and Servants, then unjust anger. For it notably blazeth abroad and discovereth their shane and folly; which occasioneth contempt, as wisdom causeth honour and respect. Again, when their anger and the fruits thereof, clamorous brawling and fighting, are usual and common, as well for trifles as weighty matters, men desperately contemn both, when they have hope to prevent neither: They therefore who desire that these bitter drugs of correction should have any effectual operation in the minds of inferiors, for the purging away of their faults and vices, must use them like physic, which if it be ordinary will work no extraordinary effect. If thunder and lightning were as common as the Sun-shine, though they be terrible in themselves, yet who would regard them being so usual? And how much less then the impotent brawlings of an angry man? In like manner men of impotent spirits, that will not let pass any rumour or report that is spread of them, Convitia, si irascare, agnita videntur, spreta exoleri so●●●, Tac. Anual. 4. Prov. 16.32. Prov. 25.38. without reasoning and stir, they expose themselves to more reproach: for disgraces, if thou be angry, seem to be acknowledged, but despised, do wear away. Be it that a Captain hath triumphed over his enemies, and lead them captive; be it that he be of great valour and manhood; yet if he cannot rule his own spirit, what respect doth he deserve? 4. An angry man lieth open to the malice, fraud, and violence of his adversary: for having no power over his passion, when he is provoked, he will rush himself headlong into danger, and in fury not spare to say or do what doth greatly tend to the prejudice of his cause, and the advantage of the adversary. The fourth Motive may be taken from that high account the Lord makes of an heart well mortified and purged from the dross and superfluity of lusts and concupiscence which it is stuffed withall. In the Law the Nazarites were enjoined not so much actual worship, as a strait restraint of the flesh from all unlawful excess, which was shadowed out by their diet and decking the body, and abstinence in both. Doubtless, if it were possible for a man to equal the Angels in obedience, and cheerfulness, readiness and integrity of service, yet if it were possible again, that the old man with his desires and lusts and passions might still remain alive with them, as wrath, malice, pride, uncharitableness, an unruly tongue, &c. the religion of this man were altogether vain. The Lord saith, Prov. 23.26. My son give me thy heart. He meaneth not a rotten heart and corrupt, but an heart well preached, and well drained from sinful affections and lusts: such an heart he calleth for and chooseth. For he knows, that where a mortified heart is, there also is an heart quickened to the life of God, and the more fit for duty, both within and without. The chief service of God is inward, which cannot be performed, till the evil habits and qualities of the soul be changed, and new ●ut i●. For no man grafteth upon a rotten stock; nor put● new Wine into old Vessels. A Christian may fetch surer evidence from hence of his reformation, then from any particular duty to the affirmative commandements of the moral Law: and more soundly distinguish himself from an hypocrite. I separate not the parts of repentance, but divide the false from the sound by this rule: for look how much a man profiteth in this piece of Religion, so much he groweth truly religious. Wherefore they that have chosen the easier course of service, I mean, to do good duties, must be admonished to tend better that other part of Christianity, which hath been less regarded by them; and that they travel in denying themselves, overcoming their passions, abstaining from, and crucifying their corrupt nature, where it is strongest in them, and so shall their Religion prosper, and better beseem them. For though it be the harder part of the two, yet time bestowed therein, will countervail the labour most plentifully. And for a good man to be a debtor to any lust, is most unseemly; but to be a server, fulfiller, and obeyer thereof, and to have the weapons of sin still unmortified, and fighting in him against righteousness, is monstrous. Q. I am of a very hasty and choleric nature, and cannot leave it. A. This vain excuse is no better then Adams Fig-leaves to hid the nakedness of sin, which may be as a fit vizor to disguise even the most ugly vices, as this of anger. The murderer by as great show of reason might excuse his murder, because he is by nature cruel: and so the traitor, thief, Adulterer, &c. It will not be admitted for a just excuse before a temporal Judge, to say I am prove by nature to such a crime, and cannot leave it; nor will the Judge of Heaven and Earth hold us excused, if we make any such plea before him. If we be prove to anger, we had not this nature by creation, for we were created according to Gods Image, who is slow to anger: but this corruption hath taken hold of us by reason of Original sin: and therefore we are not to excuse one sin by another, but rather earnestly to labour that this pollution may be washed away with the water of Gods Spirit, who by his grace doth reform nature. If we be of such a wicked disposition, that we cannot but be angry, our sin is the more heinous, our state the more dangerous. For rooted sickness is much worse then new bread, an old sore then a green wound. The sins that are set most deep in nature, are most hateful and perilous. Nemo adeo ferus est ut non mitescere posset, si modo culturae patientem commodet aurem. hoar Ep. l. 1. Ep. 1. Isa. 11.6, 7. But what if we be hot by nature; grace, wherewith every Christian ought and must be replenished in measure, is above nature, stronger then nature? Those who are regenerate by the Holy Ghost, though naturally they be as ravenous and cruel as the wolf, and Leopard, they shall be made as mildred and innocent as the Lamb and Kid: And though they be as fierce and furious as the lion or Bear, they shall become as tame and gentle as the Cow or Calf. Q. I am somewhat hot for the time, but it is quickly gone. A. Be not of an hasty spirit, for anger resteth in the bosom of fools. Eccl. 7.9. Prov. 14. ●7. He that is soon angry, wanteth no folly. Many are the mischiefs of sudden anger, which riseth hastily, and burneth vehemently for the time: as it beginneth without reason, so it ends with shane or late repentance. He shall never want sorrow, that gives entertainment to such a guest. What is more unbeseeming, then for a Christian to be of a brittle spirit, apt to kindle, as Tinder or Gun-powder to take fire? For the Children of God should resemble their heavenly Father, who is slow to anger, and ready to forgive. Q. I say nothing, what would you have me to do? A. 1. Concealed anger, when as men nourish it in the heart, and hid it only that they may have the better opportunity of revenge, which they are purposed to seek with full resolution; or dissemble it for their credit sake, because to show it would be some slain to their reputation: this hidden anger is far worse then professed, both in respect of the party who is angry, and the other with whom he is angry. In respect of the party himself, because containing in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no passage, or a violent stream whose current is stopped. In respect of him also with whom he is angry, because it maketh him less wary in preventing his malice, and therefore the more easily surprised. In regard whereof a secret enemy is more dangerous then one who professeth his enmity: for as a small company of men lying in an ambushment, will more easily overcome a greater force, then if they should march against them with Banners displayed: so a weak enemy hiding his anger, and watching his best opportunity of revenge, is more like to circumvent and surprise one more mighty then himself, ●rofessa pr●●u●t o●ia vindictae locum. Sen. n Med. Prov 12.20. Pro. ●4. 17. then if he should profess his malice. Deceit is in the heart of him that imagineth evil. He that plotteth mischief is hated; that is, he that dissembling his displeasure, intendeth revenge, and setteth his thoughts on work how to effect it, is abhorred of God, and detested by those that find out his malicious practices. Examples of this covert anger we have in Scripture; Gen. 4.8. as in Cain, who talked familiarly with his Brother, when he sought to murder him; of absalon, 2 am. 13.22, 23. who concealed deadly malice two years together against his Brother Ammon, that not being suspected, he might with more ease take his life away. The like we have in Joab, 2 Sam. 20.9. Luk. 22.47. and the traitor Judas, who betrayed his Master with a Kiss. 2. Anger is professed by stubborn silence, when we will not speak, or at least very covertly, as well as by spiteful words and evil deeds. Q. He hath often trespassed against me, I can forbear no longer. Pro 1●. 22 A. Love covereth a multitude of sins. A Christian man must forgive not one or two, Math 18.22. but many offences. If thy brother sin against thee, not seven times, but seventy times seventy times, thou shalt forgive him. Nor doth love cover the light and small, but all transgressions, and that either by voluntary forgetfulness, or by lessening them so far as truth will give leave. David is forgetful of all injuries done unto him by Saul, doth take punishment upon him that said he killed him, and sheweth great courtesy and favour to his posterity. Joseph never spake to his brethren of their selling him into Egypt, but when he was compelled unto it; and then, as far as truth would bear, he referred it to the providence of God. Q. But every man hath not this gift of patience: God must give it, or we of ourselves cannot bear and put up injuries contentedly. A. Men can bind heavy burdens upon the Lords shoulders, which themselves will not take up with the least of their fingers. And that appears by the slight account they make hereof, and their dealing so carelessly in so weighty a matter. For although he can change and renew their hearts into the obedience of his blessed will; yet if this were the thing they desired, they would first apply themselves to that grace of his, which is able to work this effect in them, and then put over and commend the blessing of their labour to God: which while they neglect to do, they have that within them which shall witness against them, to be the wilful causes of their own desolation. The Lord is not bound to them in the least respect, to minister means of the word, in afflictions, benefits, examples, help by others, much less grace to be humbled and repent. Therefore in that they use none of these Ordinances of his, to the wholesome ends to which they are appointed, the sin is theirs: he is guiltless, in that he hath offered them more fair, than themselves were willing to accept of. Never did the Lord leave any to himself, hardened and impenitent, who desired to profit under his doctrine and discipline. Therefore let men beware they overreach not themselves in their subtlety: for as bold as they are in speech here, yet when they come to answer the Lord face to face, they shall be dumb; and out of their own mouths shall the Lord condemn them. CHAP. XIII. Of the means whereby corrupt Anger is to be bridled, subdued and conquered. Question, BY what means is corrupt Anger to be subdued and bridled? A. 1. Faith seasoneth, moveth and moderateth all passions, and this of Anger in particular. The Acts of faith are, 1. It stamps the image of Gods goodness, mercy, long-suffering and patience upon the soul. A man cannot walk in the Sun, but he shall be tanned: nor can we have fellowship with God by faith, and not be like unto him. The effects of Gods bounty, gentleness and love to the believer, is the producing of like affections. And as faith worketh patience, so it effectually persuades unto it from this ground. For thus it goeth to work: God is merciful, gracious, slow to anger, Exod. 34.6. Psal. 103.8, 9. and abundant in kindness: and as he is not easily provoked to anger, so being provoked his anger lasteth not long, for he will not alway chide, nor keep his anger for ever. But children should resemble their parents in virtue, as they succeed them in honour. The Lord with much lenity suffereth vessels ordained unto destruction. How long did he suffer the old world? how loathe was he to strike, 1 Pet. 3.19. Ezek. 4.5. if in an hundred and twenty years he could have reclaimed them? The measure of his grace and mercy towards us daily, is boundless, and exceeding all measure. He forgiveth us every moment much more, than we can possibly be wronged of men: Col. 3.12. He forgiveth to that man which injureth us much more than we can. And if we be the children of God, must we not labour to express his virtues? shall we stand in need of forgiveness, and not forgive? Shall God forgive infinite sins, and shall not we pass by one offence? Shall we stand in need of a sea of mercy, for the washing of so many foul offences, and shall we not let one drop fall upon our brother, to forbear and forgive in trifling wrongs? How meekly did our Lord and Saviour carry himself amongst men? His voice was not heard in the streets; Es. 40. a bruised reed he would not break. How long bare he with Judas, being no better than a devil within his family? that even when he was meditating his sin, he was loathe to discover him plainly to be the man! What indignity did he suffer of his own people, and that for our sins, never opening his mouth? And must not the lively members of his body, be conformable to their Head? must not the sheep of Christ hear his voice, follow his steps? 2. It acknowledgeth the providence of God, without which not the least grief or injury could befall us: for even the least is a portion of that cup which Gods hand reacheth unto us to drink of. Job looked not at the Sabeans and thieves, Job 1.21. but the Lord hath taken[ saith he,] blessed be his Name. Joseph accuseth not his brethren, but comforteth them after their fathers death, and said, The Lord sent me into Egypt before you And this observation is as water to quench this inflammation, as may be seen in David, when Shimei railed on him; Suffer him to curse, 1 Sam. 16.10, 11. Psal 39.9. for God hath bid him rail. I should have been dumb, and said nothing, because thou didst it. This persuasion, that all the wrongs we suffer do come from God, is many ways forcible to move unto patience. First, It constraineth us to confess, that all our chastisements are just, even far less than by our sins we have deserved: for they are but light, or if not light, yet momentany, but our sins have deserved infinite and eternal punishments. If therefore the Lord use these earthly rods to correct our sins, we are rather to admire his mercy than to be angry at so gentle chastisement. Secondly, It teacheth, that the manner of the Lords dealing is exceeding tender and compassionate. Psal. 25.10. All the ways of the Lord are mercy and truth, to them that fear him and keep his testimonies. When we deserve to be cut down root and branches, and cast into unquenchable fire, he doth only lop and prune to make us more fruitful. Therefore if the matter be well weighed, we have more cause to be thankful, than to be offended. Is the Patient discontented with the pills that are prescribed by his learned Physician, because they purge the body of that sick matter which would impair his health? 3. It assures that God in his infinite wisdom will dispose of every thing for our good. Rom. 8.18. Why then should we vex ourselves with anger, seeing God will turn the injuries of men into blessings? let us rather when any wrong is offered us, which we cannot by just and lawful means avoid, say with our Saviour Christ, Joh. 18.11. Should I not drink of the cup which my Father hath provided for me? should I be angry with the cup, because the physic is bitter? or with the hand whereby it is conveyed unto me? My heavenly Father correcteth me for my good and amendment, I will not therefore be angry with the rod wherewith I am beaten, but rather look to the principal hand that layeth the chastisement upon me, and the happy fruit that it brings with it. Fourthly, It acknowledgeth the present course that God holdeth to be best, most behoveful for us: for God is wisest, his prescriptions most safe and healthful. Now therefore there is good cause why we should cease to be angry for crosses, wrongs and injuries, unless we will be fighters against God, resist our own profit, and choose rather to please the palate though to our great torment afterwards, than to preserve health and peace. These potent arguments of faith well settled in the heart, cannot but quiet and pacify the soul in the midst of manifold provocations. Fifthly, It looketh up to Christ, and imprinteth the virtues of his death upon the soul. Look as the Seal applied to the wax, leaveth its stamp and Image upon the wax: so the death of Christ being close set unto the heart by a lively faith, engraveth the virtues of it upon the soul. He that believeth in Christ crucified, is made like unto Christ in love, meekness, and all other graces that he manifesteth in his death. Thus the heart is framed to meekness, and by invincible arguments taken from the same grounds, faith persuades to patience. For thus it pleadeth; Christ endured scoffs and reproaches, railing and reviling, buffeting and scourging, yea death itself, and the anger of God, more grievous then death, not for any demerit of his, but for our sakes: And shall we grudge to suffer small injuries that are offered unto us by men, at our Saviour Christs request, seeing we have deserved far greater? The man that duly considereth the sufferings of Christ, and certainly believeth that he deserveth what Christ suffered, cannot possibly give denial to this reason. 4. It submitteth to the absolute sovereignty of the Lord, Rom. 12.19. and will not encroach upon his Prerogative Royal. Now all revenge is Gods right, and he hath not given it unto man. Vengeance is mine, I will repay, saith the Lord. It is not permitted a private man in the Common-wealth, that he take the place of a Judge; nor of a servant in the family, that he usurp the authority of the Master: And shall a Christian, by revenging his own quarrel in word and dead, intrude himself into the Office, and usurp upon the Prerogative of the Almighty God? 5. Faith worketh humility and lowliness, banisheth self-love and loftiness of mind: for it minds a man of his sin and wickedness of his spiritual foolishness, impotency, nakedness, and due desert of sin. What good soever is enjoyed, it receiveth and holdeth as an alms of grace; what misery is felt and suffered, it acknowledgeth to be the true desert of sin, or the just chastisement of love. It admireth the excellent Majesty of God, and freely submitteth to his wisdom and will. Faith emptieth a man of all high conceits of self-sufficiency, goodness, and worth, makes him most base and vile in his own eyes; as that which receiveth all things of favour and courtesy, challengeth nothing by way of recompense or desert. Quiqui estis, definite putare vos esse aliquid, continuo mi●escetis. Si te inferiorem non majorem duxeris, defines co●moveri. Pa●c. virt.& vit. c 19. Gen. 1●. 17. Psal. 22.6. Jo● 17. ●4. Wherefore it is no hard matter for a sound Believer to put up reproach, disgrace, and wrong patiently. For if that arrogant conceit which we have of ourselves, and the overweening opinion of our own excellencies be laid aside; if we esteem ourselves to be but dust and ashes, worms and no men; if in sincerity we can say unto corruption, thou art my Father, and unto the worm, thou art my Mother and my Sister: If we did truly judge that by our sins committed against God and our neighbour, we have deserved not onely contumelies and wrongs, but also eternal death of body and soul; we could not be easily provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved far greater. 6 It raiseth the heart to an earnest desire of spiritual and heavenly things, and treadeth under feet all vain and transitory things which concern this life. The treasures that faith discovereth are more excellent and durable then any this world affordeth; the preferment it gapes after is not of any earthly nature, the riches it coveteth are above. As for the things of this life, it doth not desire much, it delighteth not in much: and consequently the Believer is not much disturbed with unquietness, nor incensed with anger, when he is crossed in them. He will not trouble himself needlessly to intermeddle with every domestical trifle; and if any thing miscarry, he will not so much look to the means, as to the supreme cause, Psal. 127.1. the providence of God, considering that if he build not the house, they labour in vain that build it, if he bless not their labours, they cannot prosper. It is reported that some hills are never molested with Wind, hail, Snow, Rain, or Tempest, because they are above the Clouds: sure I am the heavenly-minded Christian is lifted far above these sublunary things, and cannot be afflicted with them. 7. Faith begetteth soundness of spirit, and Christian hardiness. For, inordinate lusts, which are as Ulcers in the flesh, it subdueth, and diffuseth the saving virtue of the Word into every power of the soul. But a sound mind is not easily distempered with wrongs that are offered, no more then sound flesh will ache to be handled. 8. It seeketh the approbation of God, but is not vainly inquisitive what others think, speak, or do. For, who so believeth, shall find most sweetness in familiarity and communion with God, which draweth the heart from the love of needless curiosity. And the abandoning of this troublesone companion vain curiosity, is of special use to the subduing of unjust anger. For many things will neither grieve nor hurt us, if we never see nor hear them. Whereas he that busily inquireth what is said against him in every company, he that listneth at every door, and under every wall, he that rubbeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more public. Antigonus when he heard two of his subjects speaking evil of him in the night near his Tent, called unto them, willing them to go further off least the King should hear them. Whose example if we would follow, our anger would not so much vex ourselves, nor trouble others. 9. It acquainteth us with the common frailties of all mankind, the temptations whereunto they lye open, and the particular sins, wants, and infirmities of our own souls. Faith discovereth the filthienss of Original sin, which hath so generally infected all the sons of Adam, that there remaineth nothing in us but pollution and filthiness. It putteth us in mind, how often we have provoked God to anger by our sins, how many and great injuries we have offered to our Brethren: the remembrance whereof is a great curb and bridle to carnal anger. If he that hireth a servant, would think with himself, that he hireth one who is not free from faults; if he that chooseth a friend, would then consider that he hath his wants and imperfections: If he that marrieth a Wife, would remember that he marrieth a woman, Tela provisa minus nocent. Praesume animo multa tibi esse patienda. Sen. lib. 3. cap. 37. No man is offended that he is could in Winter, or that he doth vomit in the Sea. Tit. 3.1, 2, 3. Eccl 7.24. Aequum est, peccatis veniam poscentem, reddere rursus. Horat. ser. lib. 1. satire. 3. Irasceris Patri tuo,& peccas: irascere tibi ipsi, ne pe●ces. Aug. Sen. de ira. lib. 3. cap. 29. and therefore one subject to infirmities: neither the small faults of his servants, nor the imperfections of his friends, nor infirmities of his Wife would easily provoke him to choler and fury, seeing he did not come short of his reckoning. If when we have received injury from another, we would ask our consciences, am I clear from offering the like injuries or greater to my Brethren? How many times have I offended God much more? Thus if we would speak unto our consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we ourselves do many things which need pardon, and our greater faults might serve to excuse those that are less in others, if we would but look upon them: for no man without blushing could extremely punish those faults in his neighbour, for which he shall need to crave pardon himself. 10. It kindleth just indignation against the sin of our own souls, which curbeth and restraineth carnal anger from breaking forth against others. For whosoever is zealous against the errors and aberrations of his own life, he shall not find time to jar and contend with other men for petty injuries and wrongs. Experience sheweth, that the greatest heat abroad is accompanied with least heat at home. 11. Faith dealeth with counsel and deliberation: It considereth before it judge, and judgeth before it proceed to execution. The Heathen man saith, We shall acquit many, if we will not be angry before we judge: which order is observed by faith, for it deferreth to censure, till time have revealed the truth. It is the nature of men, to be most desirous of hearing that which most displeaseth them, and willingly to believe those things which they are most sorry to hear: But faith leadeth in another course, it weigheth all things in the balance of truth, and moveth according to her direction. 12. Faith worketh by love, which is of more force to restrain us from revenge, 1 Cor. 13.4.7. then injury to provoke unto anger: For, love suffereth long, and suffereth all things, is not provoked to anger. It considereth the condition of him with whom we are angry, namely, that he is a Brother created in the Image of God: It calleth to mind the equity which we look for at the hands of all men, and causeth a man to set himself in the place of him with whom we are provoked. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he doth unto us, without unjust anger. These considerations will keep men that they shall not aggravate those injuries which are offered them, nor extenuate those they offer others. 13. It is the property of faith to receive the whole Word, and to diffuse the saving virtue thereof into every power of the soul; which changeth us into the nature of itself. But the Word of God requireth meekness, long-suffering, and patience. The Word of the Kingdom is compared to Leaven, which leaveneth the whole lump: which word commandeth meekness, and so far as it is embraced, doth change us into the nature of it. 14. Faith obtaineth by prayer, and receiveth the spirit of meekness, whereby our nature is renewed according to the Image of God, and our affections sanctified that they may be fit and serviceable for the setting forth of Gods glory, the good of our Brethren, and the furthering of our own salvation. Lastly, It sheweth the danger of retaining wrath, which is an high degree of murder. It persuadeth in this wife; Thou prayest to be forgiven, Mat. 6. ● as thou forgivest: the promise is, forgive, and it shall be forgiven you: the threatening is, Mat. 18.23. Mat. 7.2. that judgement merciless shall be to him that sheweth no mercy: and be sure that what measure thou meetest unto others, shall be measured unto thee again, and returned into thine own bosom. While thou remainest in anger, thou canst have no assurance that thy prayers are acceptably heard of God, or that thou art his Child by grace and adoption. What Christian, that knoweth the comfort of prayer, and dignity of adoption, would not be terrified from unadvised anger by such like rebukes and threatenings? Q. What means further should a Christian use to subdue Anger? A. 1. We must fly all affairs that are above our reach, lest that finding ourselves oppressed, as with an unsupportable burden, grief kindle our waywardness and choler. 2. It is good to abstain from multitude of business, because not onely the mind is distracted and disturbed therewith, and so made a fit inn for anger to lodge in, but also because in such abundance of business, some things of necessity will miscarry, and among such a multitude of Irons, some will burn, and so inflame the mind to anger. 3. Another means to prevent anger, is to avoid the company of those who are angry and choleric, lest by a certain contagion they poison us with their passions. And this Solomon teacheth us. Make no friendship with an angry man, Prov. 22.24. neither go with the furious man, lest thou learn his ways, and receive destruction to thy soul. Drunkards provoke to drink, voluptuous men mollify the most courageous, and avarice poisons those that haunt the covetous. In like manner, choleric men infuse into us their troublesone humour, or at least in frequenting them we expose ourselves to the dangers of quarrels with them. For as one stick of wood being set on fire, doth kindle that which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him, with his provocations. 4. If we would subdue anger, Vitiae facilius repelluntur, quam expellunter. Sen. we must avoid contentious controversies: for howsoever it be very easy to abstain from them before they are begun, yet after a man is entred into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgement, if he be forced to yield though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will use great earnestness to persuade, and oftentimes burst out into anger and fury, if they cannot obtain their desire. 5. To prevent anger it is good to take heed of meddling with the strife that belongs not to us: Prov. 26.17. Prov. 29.9. especially we should take heed of meddling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest. 6. The sovereign remedy of anger, is to cast our eyes upon the examples of patience which the servants of God and the Saints have taught us in this world. As of Abraham, who when just cause of offence was offered by Lot and his Shepherds, was rather content to part from his right, Gen. 13.8. then he would any way discord and dissent. Of Moses, who then was ready to pray for the people, when they were ready to ston him. Of. Exo. 17 4 11. 2 Sam. 16.10. David who having revenge in his own hand, when he was provoked by the outrageous injuries of Shimei, did notwithstanding contain himself: and of Steven, Act. 7.60. who when the Stones flew about his ears, prayed for his enemies that threw them at him. 1 ●et. 2.22. But especially we should fix our eyes upon the example of our Saviour Christ, who being outraged by men did not curse them; being persecuted, he did not threaten his executioners; being crucified, he prayed for his enemies; and who in the end by a Philosophy far different from that of the world, hath put our salvation in his across, our Triumphs in his reproaches, and our glory in his punishments. The looking upon green colours is not more sovereign for those who are troubled with inflammation of the eyes, then the beholding of the clemency and patience of others, is for those whose hearts are enflamed with anger. 7. If the examples will not move us to the love of mildness and patience, let us set before our eyes those men that abandon themselves to fury, so shall we easily discern in others, what an ugly and brutish 'vice it is in ourselves. One saith, that if an angry man would look himself in the Glass in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable means to work an hatred in his heart, of so deformed a 'vice. Doth not the furious man disrobe himself of all shane? lose all reason? renounce all moderation and modesty? Is not his countenance disfigured and unseemly? Are not his words absurd, his actions rude? Can he refrain his tongue, or contain the other parts of his body in their duty? Wherefore as in seeing the shameful motions of them that are drunk, we conceive a certain horror of the excess of Wine: so when we behold the deformity of choler in others, we should endeavour what we can not to be infected with a 'vice, which is as it were a reproach to human nature. 8. We must fly jealousies and suspicions, which many times incense us, as well as the justest subjects of choler; for that taking in ill part a look, a smile, or some other light action, we conceive a despite and grow hot against the innocent, who had no desire to wrong us. 9. We must not lightly give credit to what we hear reported, considering the practices which are used at this day to abuse the most credulous. A flatterer will seek to insinuate himself into favour by accusing an innocent; he will suggest an outrage and make a bad discourse to persuade that he hath heard it with grief of mind; another will seek an occasion to dissolve the most sacred bonds of friendship. Another full of venom and poison will desire to have the sport of a quarrel, and will be glad to be spectator of a combat which he hath kindled, so as he be none of the party. It is then a notable lightness to condemn a friend suddenly before he be heard, and without an exact knowledge of the matter whereof he is accused; and it is a prodigious in justice to be incenced against him before that he know who accuseth him, or what crime is imposed upon him. 10. As for those things whereof we ourselves are witnesses, we must consider the disposition and will of those that have done us wrong. If it be a young man, let us impute it to his age, and bear with his youth. Is it a Father? Having received so many other benefits from him, it is reason we should endure, and that remembrance of things past should mollifi● our present bitterness; As for the injury, see it not, feel it not, overcome it. Melius est non agnoscere, quam ignoscere and we must duly consider with ourselves whether he hath not just cause to entreat us with that rigor, whereof we now complain. If they be persons subject to an higher power, it may be they have been forced, and being solicited by such as they could not disobey. Another may offend us after that he hath been outraged by us: And what wonder is it if he requited us with the like? If it be a good man, we should not think that he had any will to hurt us, being confident of his innocency. If he be a wicked man, why are we amazed if the effects resemble the cause? Moreover, if we think ourselves wrongfully oppressed, let us remember that many times we think that unjust, which is not so in effect. In a word, we must remember that we know not his heart, nor his intention, it may be he meant better unto us: neither are we acquainted with the strength of his temptation, which perhaps was such as would have overthrown us; nor the reason why the Lord suffereth him to be overcome, and fall by it. Those who find themselves by nature prove to anger, Peregr. de ira. cap. 3. Usu lenienda ira. Sen. de ira. lib. 2. cap. 13. are to labour earnestly with themselves, that they may contain their fury for a shorter time, as it were for one day, whatsoever occasion shall be offered, and after that another, and a third, and so by little and little they shall attain unto the habit of patience, and custom will alter nature. These are the means whereby unjust anger may be subdued and conquered. Lastly, The occasions of anger are to be removed. Cotys the King of Thracia, when one brought to him Vessels curiously wrought with the pencil, that might easily be broken, he rejected them, or broke them, lest being hot by nature, he should rage against his servants in fury, when any things had happened unto them. CHAP. XIV. showing, how we are to behave ourselves after Anger hath made an entrance, and taken place in us: And also what the Remedies are, whereby we may cure Anger in others. Question: HOw are we to behave ourselves after that anger hath made an entrance and taken place in us? A. If through infirmity we be fallen into injust anger, Eph 4.26. we must abandon this corrupt affection with all possible speed. Anger is as poison, which with all speed must be purged out if it be taken unawares. All Philosophers advice us to entreat this passion as they do monsters and Serpents, Ira furor brevis est: animum rege: qui nisi paret, Imperat: hunc franis, hunc tu compesce catena. Hor. Ep. 1. Ep. 2. Venienti occurrite morbo. Pers. satire. 3. Pharmaca nascenti sunt adhibenda malo. Theog. Opprimedum novasunt subiti mala semina morbi. Ovid. whom they strive to smother as soon as they are disclosed. The Apostle teacheth us to lay aside anger with all possible speed, Let not the Sun go down on your wrath. As the night doth cool the heat which in the day time the Sun hath made; so must it also quench the flames of anger kindled in our hearts. And as it is easy to quench a fire of straw in the beginning, but if we suffer it to take hold of more solid matter, it passeth all our labour and industry, and makes a pitiful ruin: even so, he that will observe choler from the beginning, seeing it begin to fume and kindle for some light quarrel and small offence; it is easy for him to suppress it, and to stay the course: but if it be once settled and begins to swell, and that he himself blows the bellows; that is to say, if he stirs it up and inflames it, it will be hard for him afterwares to quench it. A small spark if it be nourished, will quickly increase to a furious flamme. As therefore when a house is newly set on fire, men labour earnestly, and with all speed to quench it, before it have taken hold of the main posts and great beams, otherwise it will be too late afterwards, when it is increased to its full strength: So when our hearts are first set on fire with anger, we are presently to quench it with the water of the spirit; for after we are thoroughly enflamed, it will be too late to apply any remedy till the flamme have spent itself. But some will say, I fall into anger many times when I never mean it, and it hath overcome me before I am ware; how therefore should I prevent that which I do not foresee, or free myself from it, seeing it violently over-ruleth me? To which I answer, First, That if we carefully watch over ourselves, we shall easily perceive when we are inclining to anger: for as there are many signs which go before a storm, and many symptoms which discover diseases before we fall into them; so we may easily discern in us many notes and signs of this tempestuous storm and raging fever of mind, unjust Anger, before it break forth and show itself. Inward pain, swelling of heart, discontent and bitterness of spirit appear before it. Secondly, Anger doth not presently as soon as it is entred into the heart over-rule us, before it be grown to greater strength than it hath at the first: for as the greatest fire hath but a small beginning, and when it is begun is easily quenched: so the most furious anger attaineth not his full strength at the first entrance, but by little and little increaseth like a flamme, by taking hold of new matter. And therefore howsoever after it hath wholly inflamed a man, it is most hardly quenched, yet in the beginning thereof, it is easily suppressed. The means to subdue Anger after it hath given the assault, are; First, Not to yield any obedience to her, nor to believe her in any thing she saith or doth, to inflame us to revenge. As they that are sick of the Falling-sickness, having any sign or beginning of their fit, retire themselves suddenly, and take all the remedies which may divert so troublesone an accident, or at least, hid the shane: so they that see themselves transported with Choler, should retain themselves, and strive to moderate their passion; and divert the infirmity which seeks to seize upon them. Pilots foreseing a tempest, usually retire themselves into a road or under the Lee of some Rock, before the storm come: so he that feels the first motions of Choler, should have recourse to reason or faith rather, and oppose her persuasions to the passion, to control the violence of it. We find in other passions, that the liberty we give them brings some ease: but Choler grows bitter, and is incensed by the liberty that we give her, and is enflamed the more in that we give way to her fury. Prov. 12.16. Prov. 20.3.& 16.32. Secondly, We must remember that it is a dishonest thing to requited an injury; for he that doth so hath part of the wickedness, and entangles himself in sin, as he that embraceth a sooty person, and walloweth with him, shall be sooty himself. Ctesipho Pancratista is worthily derided, who was wont to kick his Mule, because she strook him with the heels. If another man vex me, shall I vex myself? We must rather imitate Champions, who sometimes give ground, that they may overcome. Thirdly, To subdue Anger we must withdraw the food wherewith it is nourished: for as the greatest fire, if new matter be not supplied, will of itself go out: so the most furious anger will soon be mitigated, if it be not continually nourished with a new supply of matter. The fuel of anger, is multiplying of words: for though the injury at the first be small, yet if either it be aggravated by him that suffereth it, or defended by him that offereth it, it incenseth men to great anger. As nothing sooner than wind, causeth a small spark to burst out into a furious flamme; so nothing sooner doth cause a small spark of anger increase to a raging flamme of revenge, than the wind of words. We are not therefore to imagine with some, that we can disgorge our stomacks of anger, by vomiting out spleen in bitter words; for they do not only in their own nature whet and sharpen our own affections, but also provoke the other, with whom we are offended, to requited us with the like, and so to add new matter to the old flamme. As well therefore may we think to quench the fire with wood, as anger with words; for as wood is the nourishment of the fire, so words are the nourishment of anger. Let us rather in our anger imitate the wise Socrates, who when he was most angry, used most modesty, mildness of speech, and lowness of voice, and so withdrawing the nourishment from the fire of anger, Differ, habent parvae commoda magna morae. Natura ira est, ut prolata magis, ferveat: occultata languescat. Glossa in Prov. Prov. 12.16. Valer. Max. lib. 4, cap. 1. Plutarch. de lib. Educ. Qui non moderabitur irae, Infectum volet esse, dolor quod suaserit& meus, Dum paenas odio per vim fectinat inulto. Horat. ibid. Post mihi non simili paena commissa luctis. Virg. Aeneid. lib. 1. it will soon of itself be extinguished. Fourthly, In thine anger make some delay, before thou speakest or dost any thing. Give not place to wrath, let it not have vent by sudden or unadvised words. Anger smothered will languish, but let out, will flamme unto further mischief. Solomon makes it the property of a wise man to conceal anger: A fools wrath is presently known; but a prudent man covereth shane. Memorable is that answer of Athenodorus to Augustus, who being requested at his departure to leave behind him some good instruction for the government of his Empire, gave him this advice; That he should do nothing in his anger, before he had numbered on his fingers the Letters of the Greek Alphabet. An example hereof we have in Socrates, who finding his anger incensed against his servant, deferred to take correction, saying, I would beat thee but that I am angry. And also in Plato, who being provoked to anger for some notable fault committed by his servant, took a cudgel into his hands, and held it over him a good space, as if he would have strooken; and being asked of his friend Speusippus, what he meant by such a kind of action; I said he, I take punishment of one who is angry; meaning of himself, by bridling his affection. And that we may the rather be moved to abstain from sudden and desperate resolutions when our anger is provoked, let us consider we are in great danger to do those things in a moment, which we shall repent our whole life. That in such shortness of time we cannot rightly examine the circumstances of the matter, which in such cases are most material; whereas truth is the daughter of time, and will bring all to light. That it is a foul shane, first to be angry, and then to judge: first to take punishment, and then to examine the cause; that is to say, whether hath offended, he that taketh punishment, or he on whom it is inflicted: whereas in process of time the truth will appear, whether revenge may be more justly taken or omitted- And then if after due examination he inflict deserved punishment, it will be more effectual for the reformation of the offender, when he seeth that it doth rather proceed from true judgement, than from the spleen. Fiftly, It is good to get out of the company of others, especially of them who have offended us; according to the example of Jonathan, who being justly provoked by his unjust and cruel Father, 1 Sam. 20.34. rose from the table and departed, lest by his fathers provocations, he might have done or said that which did not beseem him: whose practise if we would wisely imitate, we should not only appease our anger, by removing out of our sight the object and cause thereof, and prevent further occasions of increasing it, but also cover our infirmities, which otherwise we should discover by the violence of the passion. For this affection is as fire; take the matter away from fire, and it will cease to burn; so let a man depart, and employ himself( for the time) some other way, and he shall soon cease to be angry. Sixthly, We are to consider that we sin again God, not once or twice, but often, yea every day, and therefore the course of our anger must be turned against ourselves. Seventhly, Let the angry man think with himself, whether he is purposed ever or never to lay aside his anger. If ever, how much better were it that he should vanquish it, than that it should leave him? that he should vanquish it, than that it should be overcome of itself? that he should quench it with the water of the spirit, than that it should last until it burn out? for not only this but all other passions in time tyre themselves, and fall down with their own ruin. But if they purpose to live in perpetual enmity, let them consider that they nourish in themselves a viper, which will fret out their own bowels. For who receiveth more vexation, grief, and disquietness by anger, than himself who is subject to the passion? and what doth sooner cut off the thread of life, than the sharpness of freting grief? Lastly, Let him think with himself what good time he spendeth in a bad matter, which being so short and precious, should be more esteemed and better employed. Eighthly, The chief means to subdue anger after it hath taken hold of us, is earnest and hearty prayer unto God, that he would vouchsafe us the gracious assistance of his holy Spirit, whereby our affections may be so ruled and sanctified, that they being freed from natural corruption, may be made fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our own salvation. For it is only the water of the Spirit and the shield of faith, which is able to quench the fury of our passions; and prayer is a chief means to obtain these spiritual graces at Gods hands. seventhly, Commiserate the state of him that provokes thee to anger; for he is a fool and mad, but the instrument of God to exercise thy patience. Q What are the remedies whereby we may cure Anger in others? A. 1. If we live with them that are furious, Prov. 16.7. the best means to win them to love and kindness is serious, true and hearty repentance When the ways of a man please the Lord, he maketh even his enemies to be at peace with him. It matters not how perversely they are bent, how far their hearts are estranged from us; if we turn unto God, they shall be reconciled unto us, when it is for our good. The Spirit of God is that glue that joineth together things most disagreeing: He can make that day and iron,( that is things most unfit to be conjoined) shall stick fast one to another. Esa. 11.6, 7, 8. He makes the wolf to feed with the Lamb, the Calf with the Bear, the Leopard with the Kid. The hearts of men are in the hands of God, and as the Rivers of waters, he turneth them at his pleasure; Gen. 32.9, 10 11.& 33.4, 5 as he changed the fierce and savage mind of Esau to be mildred and gentle towards his Brother Jacob. Why should a good man fear to find favour of his most deadly enemy, if it be for the best unto him? They that be in league with the Prince, have peace with the subjects: so they that upon true repentance and hearty supplication be reconciled unto God, shall find the whole Army of Heaven and Earth favourable unto them. And be it that the subjects of men may hate him whom their prince affecteth: none of Gods subjects can move himself to hurt us without his will and pleasure. Why should we despair of living peaceably with them to whom we are linked, unless we be resolved to live impenitently, and not to seek the Lord? Doth not God rule the hearts of men? And hath he not given his Promise, that if we humble ourselves speedily, sincerely before him, he will grant us compassion in the sight of them that hate us? 2 Chro. 30.9. If ye turn unto the Lord, your Brethren and your Children shall find compassion before them that led them captive, so that they shall come again into this Land: And this is that which Solomon prayed at the dedication of the Temple: If they bethink themselves, and repent, and make supplication in the Land of them that carried them captive, 1 King. 8.47, 48, 49, 50. 2 Chro. 7.11, 12, 13. saying, We have sinned, and have done perversely, we have committed wickedness; And so return unto thee with all their heart, and all their soul: Then hear thou their prayer and their supplication in Heaven thy dwelling place, and maintain their cause, And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them, who have carried them captive, that they may have compassion on them. When Jacob feared lest the bordering Inhabitants should set upon him in hostile manner, Gen 35.1, 2. by reason of that bloody slaughter which his sons had made amongst the Sichemits, he is commanded to go to Bethel, and perform his vows to the Lord, as the only remedy to free himself and his from that imminent danger. Favour cometh by forbearing, not by rage. 2. To mitigate anger in another we must use silence: for, as the fire cannot long continue if the wood be taken from it, so anger cannot long endure, if words and across answers be not multiplied: whereas on the other side, across speeches and perverse replies, make the choleric man proceed from anger to rage, from folly and fury to madness. And this the wise man teacheth us: Prov. 26.21. Jam. 3.5, 6. Prov. 30.33. As the coal maketh burning coals and wo●d a fire, so the contentious man is apt to kindle strife. Anger is as fire, and words as fuel. As he that wringeth his nose causeth blood to come out: so he that forceth wrath bringeth forth strife. By silent yielding thou mayst easily abate anothers anger, whereas across answers make it ragingly violent. For as the canonshot loseth his force, if it light in soft earth or wool, but dasheth the stony wall in pieces: so the violence of the most furious anger is abated when it is not resisted, but furiously rageth, where it findeth any opposition. And hence it is that the Heathen man calleth anger the nerves or sinews of the mind, Wild-fire is put out with Milk. Nothing quencheth Lime save oil. Homa iratus est velut olla ebulliens; cvi a qua frigida superfundenda est. Prov. 15.1. Prov. 25.15. Gen. 49.14. judge. 8.1, 2, 3. Non aliud aptius est pharmacum, quam viri gravis oratio. Monander. which are intended and made stiff, with sharpness and bitterness, but slacken and easy, with courtesy and gentleness. 3. A soft and mildred answer, either excusing their fault by showing their innocency, or in all humbleness confessing it, and craving pardon, is most fit physic to cure anger. Oftentimes angry men imagine that silence argueth contempt, and proceedeth from sullenness, as though they were silent because they were discontented or scorned to return an answer. A soft answer( saith the wise Physician) putteth away wrath, but g●ievous words stir up anger. A Prince is pacified by staying anger, and a soft tongue breaketh the ●ones, or as it is in the Original, a man of bone, that is, such an one as is most stiff and obdurate. An example hereof we have in Gid●on, who by his mildred repl● pacified the proud Ephraimites, that contended with him without cause. And therefore iron which is read hot, being dipped in could water, presently loseth all his heat, and returneth to his natural coldness: so is the heat of the hottest anger soon mitigated with a could and mildred answer. 4. Grave and wholesome admonition, with good counsel and advice seasonably administered, is a notable remedy of unjust anger. Inordinate passion is better cured by accurate and sound speech joined with truth, then with an hundred stripes. An example hereof we have in Abigail, who by her mildred and discreet speeches quickly appeased Davids furious anger. But admonition must be given in fit season, when anger is overpast. 1 Sam. 25.24. Animo aegrotanti medicus est oratio. Ille regit dictis animos,& pectora mulcet. Virg. En lib. 1. For as it is not fit to minister physic to a sick Patient, while he is in a fit of an Ague, and therefore well-advised Physicians rather make choice of their Patients good day,: so it is in vain for a man to seek the curing of anger by good counsel, unless he stay till the fit be passed over, and the heat of anger somewhat assuaged. For a man cannot, nor will not harken to another mans reasons, while he is subject to his own passions. And as a man heareth nothing almost which is said, when is house is on fire, for the noise of the multitude, the crackling of the flamme, and the perturbation of his own mind: so the violence of this affection, and the fury of this passion, doth make a man while he is in a fit of rage, deaf to all reason. A Ship without a pilot in a Tempest, will as soon receive a governor from another place, as a man will admit the speech of another, whilst he is tossed to and fro with the waves of anger. And therefore they are to be admonished when the fury hath somewhat spent itself, and the great evils of anger both in respect of their souls and bodies, their neighbours and friends, the Church and Common-wealth, are as it were in one view, to be presented to their more sober meditations. But they who admonish are to remember, that they use all mildness and moderation in their admonition, lest while they go about to prevent anger for the time to come, they presently provoke it. For if they be too austere and rough in using too insolent invectives and bitter reprehensions, they do not onely commit themselves a great absurdity, while in reproving anger they show their own spleen, but also make their admonition altogether unprofitable. Because the angry man( if he see them so sharp and severe) will rather think how he may defend his fault by aggravavating the injuries which he hath received, then either confess it to such a cynic censurer, or labour to amend it. For as no man will suffer his wound to be preached by such a Surgeon as hath a rough hand, and an hard heart, neither will any Patient commit himself to the cure of a froward and merciless Physician: so man cannot abide( and therefore much less an angry man) to have his gauled faults too much rubbed, and the wounds and diseases of his mind healed and cured with too sharp a corasive and loathsome potion of insolent and bitter words. As the fearful Snake, when he hath no means to fly away, will turn again, and desperately leap into the face of him that pursueth him. And the Dog that is hardly pursued with a cudgel, will turn again when he cannot fly away. So the angry man being so hardly pursued with sharp invectives and bitter reprehensions, that he hath no evasion of excuse to cover his fault, nor hope of pity by confessing it, doth as it were fly into the face of the reprover, by objecting his greater faults, that they may serve to extenuate his, which are less. 5. Humble submission doth alloy Choler. Anger ceaseth against them that behave themselves in lowly manner: because they seem to confess themselves inferiors. The lions tear not the beasts that prostrate themselves before them. Gen. 33.3, 4. Dogs bite not such as humble themselves and crouch before them. If Jacob bow before his Brother, and call him my Lord Esau, he will fall upon his neck and kiss him. They are monsters of men rather then men, that rage in fury against them that submit themselves under their hand. 6. Benefits and kindness assuage anger, and pacify the unquiet spirit. Some raving in anger have been won to their deadly enemy, even by this, that they have not hurt them, 1 Sam. 24.17.& 26.21. Prov. 25.21. when it was in their power. If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head. Many gifts and good turns are of great force to appease and reconcile the minds that are separated by anger. As Founders or Casters of Mettall, by adding much fuel and making a great fire, do cause the hardest iron or steel at last to melt, and become liquid: so, many and great good-turns will mollify and quiet an embittered heart, if there be any metal of ingenuity and good nature in them. Jacob knew this very well, Gen. 32.20. Prov. 21.14. and therefore he said with himself, I will appease my Brother Esau with the present that goeth before me. Lastly, We must diligently mark the disposition of angry persons, and by all lawful means conform● ourselves unto them, shunning all occasions of offence, and carrying ourselves towards them in all mildness and courtesy, as shall be fittest to win them. Be not hasty to go out of his sight. If the spirit of the Ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. A meek man, that in all things observeth how he may gain his enemy unto him, is an healing man, who hath learned to cure the diseases of the soul. Eccl. 8.3. Eccl. 10.4. But let it be remembered, that if we prevail not speedily by this course, we must not utterly despair, as if things would never be better: No, we must arm ourselves with invincible patience, and labour with much kindness to overcome their frowardness. A small fire or little time will not melt the hard iron or steel: The soare is not cured as soon as the Plaster is applied: The sick Patient recovereth not upon receipt of the first Potion, yet there is no cause to cast off all hope of health. CHAP. XV. Reasons to persuade to the right Exercise of Mildness. When it is rightly Exercised. How Mildness and true Zeal may stand together. The Use and Benefit of Mildness. Motives to persuade us to the practise thereof. And how it is to be stirred up in us, with the several Kindes of inordinate Mildness that must be shunned. Question: MUst not a Christian be careful to order Gentleness or Mildness aright? Vid. Drus. lib. 6. pag. 254. Prov. 16.19. A. He must, and that for these Reasons. 1 Well ordered Mildness is excellent in all men, for that it is a bud of true humility, and a lively Character of the Children of God. But it hath a greater lustre and a more eminent show when it is found in the souls of Kings and monarchs of the earth. For what praise, what triumph, and what glory is it to a great Prince, to have the command of so many Millions of men, to be arbitrator of their lives, to be Master of their goods and fortunes, to be able at an instant to levy fearful Armies, and in the twinkling of an eye to ruin Towns and Countries, without the fear of any Laws? And yet in this prodigious power, not to suffer his eyes to be dazzled with so great a splendour, nor to be transported with Choler, and in offences not to use severity; to contain his passions, and to make it his whole glory to do good to those that are subject to his authority. Wherefore this bounty and clemency in Princes, makes them not onely to be beloved, but even to be adored by their subjects, who are ravished with a sweet excess of joy, when as they see themselves subject to a power which hath nothing insolent, but all things tend to their preservation, and propound to themselves no more glorious objects then their safety. Mildness and clemency, as a powerful charm, bind the affections of the Subject unto the Prince, and purchase their love, which is the most powerful bond and safest guard whereby monarchs may assure their Estates. 1 Reg. 12.7. 2. We red in Scripture, that the Saints who are most commended for meekness, have been justly moved to anger, when they saw God to be highly dishonoured amongst men. Moses was very meek, above all the men which were upon the face of the earth: but it is noted of him, Numb. 12.3. Exo. 11.8.& 16.20.& 32.19. Lev. 10.16. Numb. 16.15. job. 32.2, 3. that he was very angry sometimes, when the people by great transgression had provoked the Lord. And so Elihu, his anger was kindled against Job, because they had found no answer, and yet had condemned Job: from which examples we learn, that Mildness and anger must mutually give place to each other. He is not truly mildred, that is not moved to indignation, when God is greatly dishonoured before his eyes: nor he rightly displeased with sin, that leaveth not room for gentleness to harbour in his breast. 3. The worth of Mildness is set forth unto us by comparison, that it might the more affect. Eccl. 7.8. The patient in spirit is better then the proud in spirit. Mildness with want and misery, is better then pride with plenty and abundance. He that is slow to anger, is better then the mighty: Prov. 6.22. and he that ruleth his spirit, then he that taketh a City. The greatest Victory is to conquer our passions; the most glorious Triumph to bear rule over our proper lusts. He which will not be provoked to anger without due cause, neither having due cause to be angry, will pass the bounds of moderation and measure, is more to be commended for his strength and fortitude, then he that is boisterous and strong of body: and he who represseth and keepeth under his intemperate and violent affections, hath greater power, and doth a more worthy exploit, then he which by force of arms doth overcome and conquer whole Cities, Castles and Countries. A man of a cool spirit is of excellent understanding. Prov. 17.27. Prov. 24.29. He that is moderate and stayed in his affections, is both judicious and godly. Mildness is a thing very much approved of God, 1 Pet. 3.4. very dear and precious unto men: for the mildred mans esteem with others, is raised according to the lowly conceit he hath of himself. None more base in his own eyes, none more honourable in the judgement of others. 4. The blessings entailed unto right ordered Mildness, should move us to the exercise of it.( 1.) spiritual, Psal. 25.9. God will teach none but the meek, neither can any learn of the Lord but the meek: and therefore James willeth us, to hear with meekness the engrafted Word. Iam. 1.21. Psal. 37.11. Mat. 5.5. Psal. 149.4. Psal. 147.6. Psal. 76.9. Zeph. 2.3. ( 2) temporal blessings, even all outward prosperity so far as God seeth good; for this is the blessedness of the meek, that they shall inherit the Land. And in daies of distress and times of straightness and affliction they shall be safe: for the Lord hath promised to hid them in the day of his wrath.( 3.) eternal, which was figured by the Land of Canaan, and given as an Inheritance to the Saints. 5. Inordinate gentleness or Mildness, when men carry one temper in all things, and be not much moved whatsoever happen, is the bane of zeal, the nurse of sin, a dissolute lenity, then which nothing is more pernicious. Too much lenity in the chirurgeon may undo the Patient. If physic be too gentle, it will not work. Exhortations, admonitions, reproofs, will not take effect in some hearts, if they be not mixed with severity, if they have not some spiritual tartness. Q. When is Mildness rightly Exercised? A. When it is informed, quickened and determined by faith, teaching us when, how, and in what things to show forth all Mildness, Prov. 3.34. according to the example of our heavenly Father. The proper Acts of this Mildness are 1. To suffer the duties and threats of the Law to be pressed upon us without grudging or stomach. 2. To calm and quiet the heart that it be not disturbed or troubled, 1 Pet. 3.4. Psal. 37.1, 11. Jansen. Har. Cap. 39. them. Har. evang. Cap. 51. Col. 3.12. either for the prosperous success of the wicked, or the afflictions that are laid upon us of God. 3. To incline the affections unto a mildred and courteous, loving and kind carriage towards our neighbour, not permitting the heart easily to be overcome with bitterness, not permitting the possessor hastily or violently, either to offer to another, or remove from himself such injuries. A mildred man doth seldom think himself to be contemned or mocked. And if he be derided or disgraced, he bears it with an equal and quiet mind. Hence he becomes a more severe inquirer into himself, that if any thing be truly spoken, he might seriously amend it. If it be false, he doth neither complain bitterly, nor grievously expostulate, but command himself the more strictly not to be lifted up with any desire of revenge. He is ever calm, quiet, enduring just and unjust, patient of reproach, abstaining from all inward sedition. He is never puffed up for those things which he hath, but ever humble in respect of those things which he hath not: whose mind is so appeased, qualified, sober and temperate, that he never prefers himself to any, all to himself. The next attendants or handmaids of it are; First, A sweet composed and quiet spirit. Secondly, Compassion or affliction of spirit in sight and sense of the afflicted. Prov. 11.12. 2 Tim. 2.24, 25. Thirdly, Rediness to forgive offences. Fourthly, Soft answers, such as those of Abigail which broken the wrath of David. Q. If Mildness must be shewed to all men, how may we warrant any anger against any man in any sin or offence, or how may any severity be put on against any offender? A. Mildness is no enemy to true zeal; for both are graces of the Spirit, that cannot be across to each other. Christians mistake this grace, when they dream it to be a bottonles charity, and under pretence of Mildness, can bear with any evil, which indeed is nothing else but an irreligious and mute approbation and association in the evil. He that commandeth to be angry, but not to sin, maketh it a sin not to be angry sometimes: neither did the meekness of Moses hinder, but that he might be exceeding angry at the Calf they had made. Whence it followeth, that public persons must publicly suppress, and reprove open sins, disturbing the public proceedings of Religion or justice; so David put on zeal to weed the wicked out of the Land: Psal. 101.8. Tit. 1.13. and the Minister is taught, if he see beasts or slow bellies, to reprove them sharply. The private person must privately also, but yet plainly reprove his Brother, and not suffer his sin upon him; or at least by showing his indignation against sin, he must free his own soul from the guilt of it, as also the punishment; yea, from the suspicion of it in such as may be present, who else may think him that holdeth his tongue a partner, or of conset with the sinner. Gentleness doth favour sin no more then zeal or indignation; onely it moderateth passion, that it break not out into revenge and fury. Q. What then is the Use of Mildness? Jam. 3.13. A. To purify our zeal, for so the Apostle James would have a wise man to show forth his good conversation in meekness of wisdom. Which meekness of wisdom or wise Mildness, First, Causeth a man to put a difference between the person and the sin; and affecteth him with pity to the person, even in revenge of the sin: so Joshua called Achan, my son, when yet presently he executed the judgement of death upon him. Secondly, Between sin and sin: for some are motes troubling the eye, some are beams putting out the eye: a mote may soon be blown away and removed, a beam requireth more strength: Wise Meekness will more show it itself in the one, and more retire itself in the other. Again, Some sins are more directly injurious to men, and perhaps the party himself; others more injurious to God: Now this Meekness of wisdom will be Queen in the former, but giveth place to zeal in the latter. Thirdly, It discerneth beteween sinner and sinner: for all sinners are not of a svit; some sin of ignorance, some against their light and knowledge; some of weakness, some of set purpose, and obstinate wickedness; some are leaders and setters of sin, some are lead and seduced: some seek excuses as ashamed of that they have done, others defences, as glorying in their iniquity. Now cometh this Meekness of wisdom, and putteth difference, showing compassion on some, and others saving with fear. Fourthly, It omitteth no opportunity of saving and pardoning that may stand with justice; it blotteth out the fault, it lifteth up him that is fallen, it recalleth the wanderer from the Labyrinths of errors into the way of innocency by mildred persuasions, long forbearance, and gentle admonitions. Q. What Motives may persuade us to the continual and uniform prastice of Mildness? A. 1. The mildred person is subject, and well-affected to God in all things; profitable to all men, even his enemies; and hath obtained dominion over himself. 2. The Lord hath special care of the mildred and humble: Psal. 9.12. Psal. 147.6. Psal. 149.4. when they cry he will hear their prayers, in distresses he will sand them succour and deliverance. The Lord will lift up the meek, and beautify them with salvation. 3. Well-ordered Mildness is the heap of all virtues, so that there can be the utter want of none where this appeareth: and though she boast not her self in any wise, yet she is most conspicuous in the renowned assembly of virtues; to whom God doth abundantly restore what she detracteth from her self. But he that is destitute of this grace, him God knoweth not, men hate; to him we attribute no sound grace, but onely the Images of grace which vanish. 4. Christian mildness is an Argument of a sound courageous mind. He is of a noble and generous spirit, that, as it is the manner of valiant wild beasts, doth securely hear the barking of Dogs. 5. A mildred Christian is an healing man, Vid. Trem. Eccl. 10.4. Gal. 6.1. Eph. 4.2. 2 Cor. 6.6. 1 Thes. 2.7. Isa. 11.4. who is skilful to cure the diseases of the mind, and to restore them to health that have wounded themselves by sin. The Physician, who knoweth to cure the grievous maladies of the body, is much esteemed: but he is worthy more praise, who hath learned to heal the diseases of the soul. 6. Mildness is an evident testimony of Communion with Christ, who, as it was foretold of him, doth graciously govern the meek of the earth, that is, such as being humbled under the sense of their own misery, have thrown to the ground all high and proud conceit of themselves. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me: Isa. 61.1. he hath sent me to preach good tidings to the meek. 7. Light is sown for the meek, and joy for the mildred in spirit. The meek also shall increase their joy in the Lord; Isa. 29.19. and the poor among men shall rejoice in the holy One of Israel. 8. The Lord Christ doth invite us to meekness by his own example. Mat. 21.5. Zach. 9.9. Isa. 53.7. Behold thy King cometh unto thee, meek. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, and as a Sheep before his shearers is dumb, so he opened not his mouth. Q. How is meekness or gentleness to be stirred up in us? A. 1. We must cast away all overweening and proud conceits of our own worth, goodness, sufficiency; for humility is the mother of mildness. A quiet heart lodgeth with a base conceit of ourselves. 2. It is necessary we should acquaint ourselves with our weakness and misery, nakedness and sin. What creature is more feeble than man? more exposed to divers and sundry chances? more easy to be cast down? In respect of his body, what is man but dust? in respect of soul, what more ignorant, more prove to error, vanity and baseness? How greedy in sin? how averse to that which is good? Who can reckon up the manifold dangers to which he lies open by reason of his sins? Whomsoever truth hath brought to this confession of his own infirmity, he hath much profited. For by this descent we come to that ascent which leadeth to the highest of all things. He becomes good who first acknowledgeth himself not good. Pride that is fast riveted in the heart, is not drawn forth without great sense of grief: but the fruit that followeth upon it is most sweet. 3. Some wisdom begetteth mildness. The wisdom that is from above, is first pure, Jam. 3.17. Prov. 19.11. then peaceable, gentle, easy to be entreated. The prudence of a man deferreth his anger. For every understanding man considereth, that in the thing wherein he is hurt he hath more offended God, and that it is the chastisement of God: which persuasion allayeth all bitterness of spirit, and calmeth the heart quietly to undergo what God shall measure out unto him. 4. By faith look upon Jesus Christ, and seriously meditate on his death, till thou be changed into the similitude of it. Qui laesos spectant oculos, laedunter& ipsi. He that often and earnestly looketh upon the blear eye, shall be blear-eyed himself. By great and much familiarity we learn the manners of our friends. And thus it is in things spiritual; by faith in Christ we come to be made like unto him. 5. Faith in the promises of mercy and remission of sins, Col. 3.12. doth bridle all boisterous passions. Be courteous one to another( saith the Apostle) and tender-hearted, forgiving one another, even as God for Christ his sake forgave you. Seeing the Lord hath sent his son, and the son hath given his blood, and the Holy Ghost hath sprinkled the same upon your hearts, for the washing away of all your iniquities, stand not with men for small petty injuries, but forgive and forget them. And assuredly whosoever hath the comfortable feeling of the pardon of his sins, cannot but be so minded. For faith in the blood of Christ quieteth the conscience, pacifieth the heart, and humbleth him so much the more in his own sight, as he is advanced of God: which calm, peaceable, humble disposition of soul, is the proper seat of mildness He that believeth for the pardon of his offences, is sensible of his own wants and the riches of Gods grace, which causeth self-denial, and inflames the heart with love, whence issueth gentleness. When Steven saw Christ sitting at the right hand of God in Heaven, and was assured that he had saved him from his sins, and that he should forth-with go unto him, he could kneel down, and with all meekness pray for his most bitter enemies, that in rage and fury were moved to take away his life: neither were they so mad against him to do him hurt, as he was earnest with God for them to procure their good. Gal 5.22.23. Luk. 1.13. 6. Meekness is a supernatural grace of the Spirit, which is given to them that ask it by earnest and faithful prayer. What the Apostle saith of wisdom is true of meekness; If any man lack meekness, let him ask it of God, who giveth liberally to all, and reproacheth no man, and it shall be given him. Q What are the several kinds of inordinate Mildness? A. 1. There is a devilish Mildness, when men are mildred and favourable to them that transgress the Commandements, but fierce and outrageous against true godliness. To which head may be referred, the lenity that is shewed to scuh as be notoriously profane, when the infirmities of the godly be pursued with all bitterness and rigour. For in this case godliness is persecuted, not sin. 2. Dissolute lenity or stupidity, when men are stirred with nothing that befalleth, cometh under the name of mildness. This issueth from want of zeal and Christian feeling, whose effects appear not so much in committing any thing against honesty and right, as in omitting or forsaking the offices which concern men in their places. 1 Sam 2 23, 24. Prov. 10 ●8. Jam. 5.9. Herein Eli offended. 3. hypocritical mildness, when men pretend peace and quietness, but plot and meditate revenge, as Absolom did against his hrother Ammon. He that hideth hatred with lying lips, and he that uttereth a slander is a fool. 4. carnal sottishness, when men are cool and remiss in whatsoever concerns the glory and worship of God, but hot and fiery in that which toucheth their state or name, is abusively called mildness, but more truly irreligiousness. Matters of wrong or injury are hardly digested: but abuses committed against God are swallowed with ease. Act. 18.17. Gallio cares for none of these things. 5. partial mildness, when men are calm in some things not directly across to their projects or inclinations, but hot and fiery in others of no greater consequence; or gentle and quiet in some presence, for fear or desire of praise, but ragaing mad with them that be under their government; is the fruit of natural corrupt disposition, not of lively faith. 6. superficial or sleighty mildness, which doth not hold out in weighty and great occasions, is the fruit of a temporary, ill-rooted faith. This therefore is to be corrected and better ordered. Q Should I so abase myself, as to yield in such or such things? A. Nay, why should we be so base minded, as to yield unto the devil? for whosoever giveth place unto anger and wrath, giveth place unto the devil. Eph. 4. ●6, 27. Christ is the Prince of peace, whose subjects after the example of their Lord and Master, must be lowly and live peaceably. It is for doggs and swine to bark and bite one another: but for Sheep or Lambs to rent and tear each other, all men would wonder at it. If then we profess that Christ is our shepherd, and we his sheep, how can we with any honesty look him in the face, when we so far differ from the nature and properties of his sheep in eating up our own hearts with griefs, and ministering continual vexation unto others. 2. If we esteem it baseness to yield unto our brother, we must know it is rebellion to strive against God, who is our most absolute Sovereign, able to save or destroy. But if we give place to wrath, we fight against God, who is the principal author of our sufferings, man being the instrument by which he worketh. Q. I have been pr●voked many ways? A. Who can provoke a Sheep to bark or bite? 1 Cor. 13.5. True Christian love is not provoked: so that it is not the provocation without, but want of true love within and abundance of self-love that causeth passion: Our own disstempered lusts are the cause of all contention and strife. Christ Jesus had as great wrongs as ever man in this world had, yet was he never in any passion or distemper: And why? because he was quiter voided of all carnal affections. Before his conversion Paul was very boisterous and full of rage, but after that he had spent the heat of his anger upon his own great sins, he that had been very froward, became very meek, and was able with patience to undergo imprisonment, whipping, stoning, reviling, with any the like indignities. We never hear this from him, What? shall I bear this? a man of my education, of my learning, of my gifts? No, no, these thoughts were far from Paul: he was content to suffer any thing, yea, to lay down his life for the Name of the Lord Jesus, and that because his lusts were subdued, and the venom thereof removed. Q. Have I not cause to be offended, just reason to be moved? A. What sound reason can there be against Gods reason, who saith, Revenge not, for vengeance is mine, I will repay. It is his Office which he hath appropriated unto himself, and they are intruders, yea, tra●tours that will go about to thrust God out of his judgement seat. And therefore let not the devil delude us with this conceit, that we have reason for our bitter thoughts or secret grutchings: for the best that can be said for it, is this, that it is beastly and fleshly reason, such as the Lord esteemeth folly and frenzy, and enmity against his Majesty, which will bring with it death and destruction of body and soul, if we yield unto it, and be lead by it. All sound reason teacheth us quietly to submit ourselves to the providence of God, whose hand must be acknowledged in every thing that happeneth unto us. A. Should not a man be angry at sin? A. sin is the proper object of just and lawful anger: but many times this excuse is made to cover and hid the deformity of unjust and carnal anger. Let us examine the matter a little First, Do you hate your own sins? Have they caused you as often to break your sleep▪ as the injuries of others? Are you as much displeased with yourselves for offences committed against God or man, as with your neighbour, wife or child, for the supposed wrong he hath done unto you? To pre●end grief for anothers sin, when you have little or none for your own, is nothing else but plain dissimulation. Secondly, such as grieve for the faults of others, and are desirous to reform them, will use a good and discreet order in dealing with the parties, observing all circumstances for that end. As namely, the circumstance of time, that they will not presently upon the committing of the offence fly in their faces in the view of all the standards by, seeking to disgrace them to the utmost, but will wait the fittest opportunity, when with most benefit and least blemish to the party, they may cure him of his corruption. Then as every sin is greater, so they will be more incensed against it. And herein doth the sin of many appear, that they will be more moved at some small offence, wherein they themselves are touched, then at a far greater matter, that nothing concerns their credit and commodity, though it do never so much concern Gods glory. Thirdly, If any be displeased at sin, he will use all good means for the healing thereof: he will reprove and admonish, and exhort, and all from a loving and merciful heart, yea, he will join unto these hearty prayer for a blessing upon his endeavours. This we see in Moses: he was very angry against the sin of the Israelites in making the golden Calf, and shewed his just anger in executing judgement upon the ring-leaders in that heinous offence: but withall we must note that he was never more fervent in prayer for them, Exo. 32.11. then at that time. Those therefore that are so far moved, that they cannot speak unto the offenders in giving them good and loving advice, nor speak for them unto God in putting up hearty and earnest requests, such may be assured that their anger is not the zeal of the spirit, but the heat of the flesh, which they can have no comfort in, but must be humbled for it. The End of the Third Book. THE FOURTH BOOK, I. Of the Spiritual combat. II. Of the Government of the Tongue. CHAP. I. From whence the Spiritual combat proceedeth. What we are to understand by the flesh, and what by the Spirit. How these two can be said to fight together. The Properties of these enemies. Reasons to show that the flesh is a most dangerous enemy, with sundry Encouragements to undertake this combat. Question: THe Saints of God that are sanctified in every part, are sanctified but in part, and not able to exercise their mind, will and affections as they ought: let us therefore consider the fruit of their imperfection in grace, and what followeth thereupon? A. From this, that every Child of God is truly renewed, not perfectly sanctified, followeth that Spiritual combat or Warfare between the flesh and Spirit, which only the regenerate, and every regenerate man feels in himself more or less, according to the measure of grace received, and care to exercise himself in all things according to the Word of God. The enemies which thus fight with one another are the flesh and the Spirit, with an innumerable Army of their motions and lusts: Both which with all their forces dwell in every true Christian, making mutual opposition, the one nilling what the other willeth, and hindering and destroying what the other furthereth and advanceth. This plainly appeareth by the Scriptures, which both discover this hostile dissension and contrary faction in the same man, joh. 3.6. Gal. 5.17. 1 Pet. 2.11. and opposition and conflict which ariseth from their enmity and cohabitation; their natural division and local union. Q. What are we to understand by the flesh? A. To omit many acceptations of it not pertinent to this purpose: First, It is taken for all mankind; In which sense it is said, Gen. 6 12. Isa. 40.6. Ioel 2.28. Psal. 145.21. Psal. 78.39. that all flesh had corrupted his way upon the earth; that all flesh is grass, that is, all mankind is frail and momentain; that God would poure his Spirit upon all flesh, that is, upon all men of all sorts and conditions: who are so called in respect of their frailty. And in the same sense, or much like it is taken for the whole man, consisting of soul and body. joh. 1.14. 1 Pet. 3.18. Eph 6.12. ●sal. 56.4. Thus it is said, The word became flesh, that is, did assume our human nature; Christ was put to death concerning the flesh, that is, his human nature, his body being severed from his soul; We wrestle not with flesh and blood, that is, only or principally with men; The Psalmist having said, that he would not fear what flesh could do unto him; expoundeth himself in the verses following, I will not be afraid what man can do unto me. vers. 11. Rom. 2. ●8. 2 Cor. .1. Psal. 79.2. Secondly, It is taken for the body of man alone consisting of many members. Cleanse yourselves from all filthiness of the flesh, and of our spirit; that is, body and soul. The flesh of thy Saints have they given to the beasts of the field, that is, the dead bodies of thy servants. To live in the flesh, is to live in the body. Phil. 1.24. 1 Pet. 4.2. The signification is somewhat more restrained in that of our Saviour; Luk. 24.39. Handle me, and see me, for a Spirit hath not flesh and bones, as ye see me have. Thirdly, This word signifieth the whole nature of man, as it is born in corruption, and polluted with sin. Gen. 6 3. joh. 3.6. My Spirit shall no longer contend with man, for he is flesh; that is, corrupt, walking after his lusts; That which is born of the flesh, is flesh; that is, if the Parents be defiled with sin, then needs must the children be polluted with their corruption; Rom. 8.8. They who are in the flesh,( that is, remain in that corrupt and sinful condition in which they were born) cannot please God. Fourthly, It is taken for that quality of corruption, frailty and infirmity of the human nature, which is not sin, but rather the effect and punishment which attendeth and waiteth upon it. Psal. 78.39. jer. 17.5. 1 Cor. 15.50. He remembered that they were but flesh, that is, weak and frail; Cursed is he that maketh flesh his arm, that is, who placeth his strength and safety in weak and vain man. Flesh and blood cannot inherit the Kingdom of God; and what this flesh and blood is, he expoundeth in the next words, neither doth corruption inherit incoruption. ● Cor. 10.2, 3, 4. Thus the Apostle saith, that though he walked in the flesh, yet he did not war after the flesh, not with weak and carnal, but with strong and mighty weapons, which were able to cast down all that opposed against them; And in this sense may that speech of our Saviour be understood, Mat. 26.41. The Spirit indeed is willing, but the flesh is weak. Fifthly, The flesh is taken for the whole corruption of nature, or for that Original sin, whereby the whole nature of man, with all the faculties and powers of his soul, are defiled. In which sense it noteth that mass of corruption and sink of filthiness which dwelleth in all men till they be renewed by grace; or those relics and remainders of sin which abide still in the regenerate. In the former signification we are to understand all those places where unregenerate and wicked men are called flesh; joh. 3.6. Rom 7.5. Rom. 8.8. as where the Apostle saith, that when we were in the flesh, the motions of sin which were by the Law did work in our members, to bring forth fruit unto death. In the latter we are to understand it, when it is applied unto the faithful, who are but in part regenerate, to signify the vicious quality of sin, which still abideth and remaineth in them unmortified and unsubdued. So the Apostle would have the incestuous person delivered to Satan, 1 Cor. 5.5. for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus. But most plain and distinct is that of the same Apostle to this purpose. Gal. 5.15. The flesh lusteth against the Spirit. Q. By what Reasons may it be shewed, that the body or sensitive faculties are not meant by the flesh? A. First, In the whole course and current of the Scriptures we may observe, that there is much more spoken of the sinful corruption of the soul, then of the body, and in the soul, not only of the inferior, sensitive and animal faculties, but also of the superior and intellectual, as of the corruption and depravation of the mind, 2 Cor. 7.1. understanding, reason, wisdom and will. Having therefore( saith the Apostle) these promises, let us cleanse ourselves from all filthiness of the flesh and spirit: Where he necessary implieth, that both in himself, and in those beloved Saints to whom he writeth, there was remaining corruption and filthiness of nature, which was to be purged away, not only in the body which is here signified by the flesh, but also in the soul, Rom. 8.7. Eph. 2.3. Tit. 1.15. which is here understood by the Spirit: Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. And this is taught in those Exhortations, Rom. 12.1. Eph. 4.23. wherein we are called upon to labour after the renovation of the mind: for it implies that not only the body and sensitive faculties are naturally corrupted, but also the mind the chief part of man, and hereof the spirit, that is, the prime vigour, and chief faculty of the mind. Eph. 1.17, 18. 1 Thes. 5.23. Eph 4.18. And when the Apostle prayeth unto God that the minds of the faithful might be renewed, Doth he not intimate that they were by nature blind, ignorant, corrupt and filthy? 2. The names, acts and sins which are attributed to the flesh, show plainly that the corruption of soul is meant. It is called the old Adam, and the old man; it is called sin, which hath not its seat in the body, but in the soul; Ezek. 18.4. Heb. 12.1. Gal. 5.17. It is called the sinning sin, the sin that easily besetteth us, the Law of sin and death. It is said to covet, desire, or lust: And the fruits of the flesh, are not only adultery, uncleanness, murders, drunkenness and such like; but foolishness, 1 Cor. 2.14. jer. 17.10. Gen. 6.5. Gal. 5.19, 20. 2 Cor. 3.5. doubting, infidelity, perverseness, idolatry, witch-craft, heresy, and evil cogitations, which are sins of the soul and mind, and not properly and immediately of the body. 3. The flesh and the Spirit are contrary one to the other, and like mortal enemies in hostile manner they fight together, seeking one anothers ruin and destruction; but such enmity is not between the soul and body, for then they would seek one anothers overthrow, whereas contrariwise they mutually love and cherish the one the other, Eph. 5.28, 29. and are much grieved when they must part asunder. 4. The soul chiefly sinneth, and in it the mind and will. It is the Divels forge, wherein he first hammereth and fashioneth his sinful temptations; It is the spring-head from which all the streams of sin do run and flow, and therefore the devil first poisoneth it The mind first conceiveth mischief, or entertaineth the temptation, then the judgement alloweth it, if not simply, yet in respect of some circumstance, and so then the will chooseth, and the heart affecteth it. So that if the mind were bound to the good behaviour, and either would not think on wickedness, or at least would vilify or contemn it, our peace with God, and our own consciences would be kept, Rom. 3.11, 12. Eph. 6.12. Col. 1.13. 1 Pet. 1. ●4. Rom. 13.14. and we should have no sinful seditions, and tumultuous uproars in the inferior parts and members. The body is but the servant of the soul in acting sin, which can or dare do nothing but by the Masters appointment. Yea, so far is it off that our bodies should be chiefly corrupted, and the principal authors of sin, that if we speak properly the soul only sinneth, Bell. de am. grat. lib. 5. cap. 10.& 15. and the corruption of the soul alone is sinful, and as for the corruption of the body, it is rather the punishment of sin then sin itself. Lastly, Even the faithful and regenerate are tempted, not only to sins wherewith the inferior faculties of the soul are delighted, as lust, wantonness, intemperance, and the like, but also unto such sins as properly belong to the understanding and will, as errors, heresies, infidelity, doubting of Gods mercy, truth, providence, security, impenitency and hardness of heart. Now of what are they thus tempted, but as the Apostle telleth us, of their own concupiscence? And therefore this concupiscence extendeth as well to the superior, as the inferior faculties of the soul. Yea, not only are they tempted, but often foiled by yielding to the tentation; of which we need no other proof, but that experience which every Christian may have in himself, if without partiality he will examine his own conscience. And though the actions of eating, drinking, lusting, and committing uncleanness, are immediately from the sensual concupiscence, yet the corruption and sinfulness of these actions, is from the mind and reason. Either because it bridleth not the appetite, or pricketh it forward to excess, because it taketh delight in these voluptuous pleasures; for not the body itself, but the soul by the body taketh pleasure in eating, drinking, &c. Q. What are we to understand by the Spirit in this matter? A. The word Spirit is diversely taken in the Scriptures. First, For all spiritual and incorporeal substances, joh. 4.24. joh. 6.63. 1 joh. 5 6, 7. Eccl. 12.7. Act 7.59. 2 Cor. ●. 1. Psal. 31.5. 1 Thes. 5.22. 1 Cor. 2.11. Rom. 12.2. Luk. 1 47. and sometimes more specially for some one of them. Secondly, It signifies the soul of man, even as the flesh is taken for the body; but these are not opposites and enemies but dear friends, who so entirely love, that they sear nothing more then to be separated and to part company. Thirdly, It is taken for that chief and excellent intellectual faculty of the soul, called the mind, and particularly for reason and understanding; but neither can it here be taken in this sense; because this spirit itself is corrupt and sensual, and this natural reason and wisdom is enmity against God, and against this Spirit, which opposeth and fighteth against it, as against his chiefest enemy. Fourthly, It signifieth the vigour and efficacy of the understanding: as where the Apostle exhorteth the Ephesians, Eph 4.22. Luk. 1.15. Gal 3.2. Act. 2.18. to be renewed in the spirit of their mind. Fifthly, By the Spirit, we understand the gifts and graces of the Spirit, as faith, love, hope, joy, and the rest; which being fruits of the Spirit, do stand in opposition to the lusts of the flesh, and in some sort do fight against them, they being contrary the one to the other. Lastly, The Spirit signifieth a new quality of holiness, created and wrought in us by the Spirit of God, whereby all the powers and faculties of the soul are renewed according to the Image of God, in wisdom, holiness and righteousness, which continually fighteth against the flesh with the lusts thereof. In this sense we are to understand it in this matter. And this is the other Champion in this Spiritual combat, which is described unto us in the Scriptures by divers names. jo●. 3.6. Rom. 7.6. Eph 4.22. Col. 3.10. Gal. 6.1. joh. 3.3. 1 Pet. 1.23. Gal 6.15. 2 Cor. 5.17. Rom. 8.2. It is called the Spirit, the new man, the Spiritual man, the regenerate man, a new creature, the Law of the Spirit of Life. Q. How can those twain, the flesh and the Spirit fight together, being two mere qualities? A. 1. We must know, that they are not severed asunder, as though the flesh were placed in one part of the soul, and the Spirit in another; but they are joined and mingled together in all the faculties of the soul. The mind or understanding part, is not one part flesh, and another Spirit; but the whole mind is flesh, and the whole mind is Spirit, partly one, and partly the other. The whole will is partly flesh, and partly Spirit; the flesh and the Spirit, that is, grace and corruption not severed in place, but in nature and reason to be distinguished. As the air in the dawning of the day, is not wholly light or wholly dark, as at midnight and at noon-day; neither is it in one part light, in another part dark: but the whole air is partly light and partly drak throughout. In a Vessel of lukewarm water, the water itself is not only hot or only could; or in one part hot, and in another part could: but heat and could are mixed togerher in every part of the water: So is the flesh and the Spirit mingled together in the soul of man; and this is the cause why these two contrary qualities fight together. 2. We are not so to understand it, as though this combat were only maintained by bare and naked qualities of renewed purity, and old corruption, but that they are also backed and upheld by those Spirits which are the causes and authors of them; namely, the holy Spirit of God, and the impure and wicked Spirit Satan, the author of al sin and wickedness. For whilst men remain in the state of infidelity, the strong man Satan keepeth possession and dwelleth in them, though not after a gross and sensible manner, yet invisibly and spiritually, ruling and reigning in them. In which his regiment and government, he employeth the flesh and our carnal concupiscence as his Deputy and chief Instrument, to led sinful men into all wickedness, the which he continually strengtheneth, enrageth, animateth unto all evil. But when a stronger then he cometh, even the good Spirit of God, he casteth him out, and taking possession, dwelleth, reigneth, and ruleth in our souls and bodies, creating in us that quality of holiness, and righteousness called the Spirit, which he substituteth a● his Vicegerent and chief Deputy in the regenerate man. Nor doth the Spirit of God leave the spiritual man to himself, but continually sendeth unto him fresh aids of renewed graces whereby he is enabled to overcome. Q. What is the Property of these Enemies? A. They are irreconcilable, and can never be accorded, till the one or the other be utterly subdued; yea, till the flesh be abolished, for the Spirit cannot be overcome. But though the flesh cannot prevail against the Spirit, yet we are to know, that it is not an enemy to be contemned, but exceeding pernicious and dangerous, the mightiest and chiefest Captain under the Prince of darkness, without whose help he could do little. For though he should assault us with a huge Army of his temptations, and have his strength re-enforceed, and even twice doubled with the aids of all worldly enemies, yet they could do nothing if we did not yield unto their assaults, or the inbred enemy did not betray us into their hands. This is apparent in the example of our Saviour Christ, who being free from the inward corruption of the flesh, was not at all endangered with the outward temptations of the devil. And whereas the hellish sparks of his suggestions fall into our corrupt hearts( as it were) into tinder or gun-powder, by which they are nourished and much increased in their strength and violence; they did no more work upon our blessed Saviour, whose pure nature was no jot tainted with carnal corruption, then a weak Dart that lighteth upon an impenetrable armor, or a small spark of fire that should fall into a Sea of water. Needs then must the flesh be a dangerous enemy, seeing all danger is by and through it; needs must it above all be most pernicious, seeing it exposeth unto all mischief, and nothing without it were able to hurt us, if we be not greatly wanting to ourselves, as were our first Parents. Q. How may it appear that the flesh is a most dangerous enemy? A. 1. It is most malicious, which appears in divers respects. First, That it is wholly evil, the fountain of all evil, the poisonous puddle from which do flow the stinking waters of all evils. And this our Saviour noteth, whereas he saith, That which cometh out of the man, defileth him. Mark. 7.18: So the Apostle James maketh this carnal lust the Mother, as the devil is the Father of all sin and wickedness. From the inward concupiscence of the heart proceed evil thoughts. Jam. 1.14, 15. And so far off is the Law of God from stoping this flood of wickedness, that it swelleth so much the higher, and the opposition of Gods will taketh occasion of greater rebellion, breaking down all the bounds and banks that should stay and keep it in. And as a wild beast or cursed ban-dog groweth more fierce and enraged when they ar● r●sisted, or when they are kerbed in and tied up: Rom. 7. So this savage flesh and sinful corruption takes occasion by the knowledge of the Law the more to transgress it, and the more that it is checked and restrained, the more violent it groweth in its wicked rage. Secondly, It is in deadly hatred with the spiritual man, continually disturbeth his peace, undermineth his safety, and is still plotting his ruin and destruction. Neither is it possible to conceive a more bitter opposition in all things, then between the flesh and the spirit; for what the spirit undertaketh, the flesh crosseth, what that furthereth, this hindereth, and at all times and upon all occasions the one nilleth, what the other willeth. In which respect it may easily be said that these two cannot reign and flourish in the same man at once, for the prosperity of the one, is the ruin of the other, the kindling of fleshly lusts is the quenching of spiritual, the nourishing of carnal concupiscence after earthly things, is the choking of spiritual concupiscence after that which is divine and heavenly. Thirdly, The flesh is most tyrannous if it get dominion: for it subjecteth us unto most miserable bondage and servitude, not suffering us to take any rest night nor day. There is no estate so vile and abject as the state of a bond-slave; nor no bondage comparable to the bondage of our lusts, for what lust commandeth, be it never so base, hurtful, dishonourable,( as sin ever is) it must be done. If unjust anger provoke to revenge, they must kill and slay; if filthy lust impose never so hard a task, they must undertake it, though it directly tend to the dishonour of God, the ruin of their estates, the staining of their famed, the hazard of their lives, and damnation of their souls. If covetousness command the campassing of some wealth, they must make no question of right or wrong; of hurting other men or their own persons. If ambition would have them to aspire to preferment, they must not stick to tread all under foot that stand in the way, they must lye and dissemble, swear and forswear. The galley-slave hath some rest in the night season, but the flesh will not suffer men to be quiet at any time; it solliciteth to sin continually, sleeping and waking, upon all occasions, in all companies. Nature must have refreshing, sin will never tyre. But what is the wages of this toilsome life? None, Rom. 8 8. but the displeasure and curse of God, guilt of conscience, hardness of heart, and destruction of soul and body. dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, 1 Pet. 2.11. which war against the soul. The end of which war is not only to get the victory, and to keep us in subjection, but to cast all that are conquered into the prison of hell, and to plunge them into everlasting condemnation of soul and body. When we were in the flesh, the motions of sin which were by the Law did work in our members to bring forth fruit unto death. Rom. 7.5. Rom. 8.6.13. Gal. 6 8. 2 ●et. 2.10. Rom. 6 12.& 7. ●4. If we live after the flesh, we shall die. 2. The flesh is a mighty and powerful enemy: for in the unregenerate it reigneth as a mighty Monarch or cruel Tyrant, in the little world of man, holding every faculty, power and part of soul and body in subjection; from whose force and power, the sons of men are not able by any outward means afforded by nature, or offered by grace, to free themselves: Nay, they neither can nor dare to attempt their liberty, because their wils are no less captivated, then their other parts and faculties, and it is their chief delight to live in this slavery. In the regenerate it is exceeding strong, though not so puissant as in them that remain in their natural corruption. For it maketh war against the spirit, doth often foil and overcome the godly, and carry them captive into the Law of sin. When the godly resolve with themselves to keep the Commandements of God, what strong and manifold resistance do they find from the flesh! 3. The policy of the flesh is more pernicious then its strength. Jer. 17.9. The heart of man is deceitful above all things, and desperately wicked. Howsoever Satan the old Serpent in respect of his natural abilities and long experience, may be more cunning and politic in himself, yet his deceit is not so great in abusing and wronging us, as is the deceit of our own flesh. For this being a part of ourselves, it is of the privy council of our thoughts, and knowing our most hidden imaginations, and secret intentions, it can take advantage of them to work to our overthrow. Now this fraud and policy of the flesh, Rom. 7.11. is most pernicious, in that it often prevaileth and much deceiveth us, which tendeth unto our exceeding hurt, even utter destruction. Moreover the danger of this deceit is so much the greater, because it is so subtle and secret, so deep and disguised, that it can hardly be discerned and found out. Our longest line cannot sound the bottom of this gulf, our quickest and most piercing sight cannot discern the multitude and strength of these subtle enemies. 4. The flesh is a domestical enemy, that dwelleth with us, yea in us; it keepeth possession in the strong forts and castles of our minds and wils, our hearts and affections, where our chief strength and treasure lieth. It adhereth and inseparably cleaveth unto us, as being a part, and the greater part of ourselves. Whereby the dangerousness of this enemy appeareth, for he is near at hand, that we can have no leisure and opportunity to fit and prepare ourselves for the conflict, before his approach: the war he maketh is domestical and intestine, in our own bowels. Nay more, here one person doth not fight against another, nor the body against the soul of the same man, nor yet one faculty alone against another of a different nature, the sensitive against the reasonable, and the will and affections against the judgement and conscience; but also the self-same faculties against themselves, reason against reason, will against will, the same affection against the same, love against love, fear against fear, hope against hope. This enemy cleaving unto us in all places and at all times, is ready to watch all occasions, and to take all opportunities of doing us mischief, laying traps and snares for us in all our enterprises. Do we undertake the performance of holy and religious duties? Why then it dogs and follows us to the exercises, and distracts us with worldly cogitations and wandering thoughts, and oppresses our minds with dullness, drowsiness and carnal weariness. Are we employed in the duties of our callings? It will make us negligent and lazy, and carry us away with carnal pleasures, or so wholly and earnestly intent on them, that we shall spare no time for Gods service, nor for the enriching of our souls with spiritual treasure. Do we eat and drink to relieve and sustain our bodies? It is ready to make our Table a snare, turning sufficiency into superfluity, and necessary food into excess and belly-chear, surfeiting and drunkenness. Do we intend to refresh ourselves with honest recreations? It doth attend and wait on us, moving us to consume a great part of our time in them, which should be allotted to better exercises, and even spend our strength and spirits in the immoderate use of them, whereby instead of being refreshed and cheered, we are disabled and made utterly unfit for the duties of Christianity and of our callings, and are so wholly taken up in the means, that we neglect the main end for which we use them. Yea, Do we after our labours betake ourselves to our rest? When we lock our Chamber doors, we cannot shut out this enemy, but whether we will or no, it will be our bed-fellow, and is always ready at our lying down to distracted us from any good meditations or serious examination of what we have done or omitted the day past, to fill our minds with vain dreams and wicked imaginations, and to oppress our nature instead of refreshing it, whilst we give ourselves to too much drowsiness. 5. It is indefatigable and never wearied, whereof it is that it is so impudently importunate, that though it hath many repulses yet it will take no denial, though in the conflict it be often beaten back and put to flight, yet it will never quiter leave the field: but unite its scattered forces, and receiving new aids and encouragements from the devil and the world, it will afresh assault us and renew the fight; herein resembling an hunger-starved Dog who will by no means leave the house where he hath often been relieved; but no sooner is beaten out of one door, then he re-entreth into another. Yea, oftentimes the more these fleshly lusts are resisted, the more enraged and violent for the time they grow, Psal. 2.3. Rom. 7.8. and the means and medicines which God hath appointed to cure them, make the disease but the more desperate. 6. And lastly, This combat between the flesh and the Spirit, is fought in a place of great disadvantage, namely, this world, where the worse part hath many friends and strong aids, even millions of wicked men, and whole Legions of Divels, and contrariwise the better part hath few friends, many enemies. Q. What equality is there between these two Combaters, the flesh and the Spirit? A. The flesh usually is more in measure then the Spirit. The flesh is like the mighty giant goliath, and the Spirit is little and small like young David. The speech which is used of some Divines, that the regenerate man hath but the relics of sin in him, must be understood warily, or it may admit an untruth: for the measure of grace it can be but small in respect of coruption, we receive but the first fruits of the Spirit in this life, Rom. 8.23. ( which is but as a sheaf or two in comparison of the whole harvest) and must wait for the accomplishment of our redemption till the life to come. None can come to be tall men in Christ, according to the age of the fullness of Christ, till after this life. Q. What encouragements have we then to undertake this combat? A. 1. The power and efficacy of the Spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives its deadly wound at the first instant of a mans conversion, and continually death after by little and little: and therefore it fights but as a maimed soldier. But the Spirit is continually confirmed and increased by the holy Ghost: also it is lively and stirring, and the virtue of it is like musk; one grain whereof will give a stronger smell, then many ounces of other perfumes. Some may say, that the godly man doth more feel the flesh then the Spirit; and therefore that the flesh is every way more then the Spirit. We may answer, that we must not measure our estate by feeling, which may easily deceive us. A man shall feel a pain which is but in the top of his finger more sensibly then the health of the body: yet the health of the whole body, is more then the pain of a finger. To say nothing, that the clear sight and sense of corruption, is not attained by corruption, but by grace. In the state of corruption, by the light of nature and external instruction, we may discern many things to be out of order: but the poison of corruption and depth of sin engraved in our flesh, cannot be known without the light of grace. 2. Our grand Captain Jesus Christ hath by his death overcome, and lead it captive upon the across, triumphing gloriously over it together with the rest of our spiritual enemies, so as none of them shall be able to hurt us. Therefore when we are weak and tired in the fight, let us fly to the standard and fight under the Shield of Christ our Saviour, who is so mighty and omnipotent that he is able to vanquish and overcome all our enemies alone, Rom. 7.23. only he would have us to fight with him in the battle, that so we might accompany him in his glorious Triumph. 3. We fight the Lords Battels, and therefore he being on our side, we are sure,( if we will but fight) to obtain the Victory in the end. 4. Though our spiritual part be but the first fruits, yet it is an earnest of the whole Harvest; though small in quantity, yet of greater power then the flesh. Greater is he that is in you, 1 Joh. 4.4. then he that is in the world. The flesh indeed is a giant in bigness and strength, but such an one as being in a deadly consumption, pineth away by little and little till it be wholly abolished. 5. We have a wisdom to direct us in this fight, in comparison whereof all the depth and craft of the flesh is but childish folly. The Lord hath given us his Word to be our line, which if we follow, we shall find every creek and corner in our deceitful hearts, and discover by its light all their subtleties and crafty policies, and prevent and disappoint them by the power of grace. 6. As we are assured of Victory if we will fight, so of a glorious Crown when we have overcome; which should encourage us to suffer a little while the pains of this spiritual Warfare. When we are weary in running the Christian race, let us comfort and refresh ourselves by having continually in our eye the goal and Garland that is prepared for us. Heb. 12.2. 7. Unless we fight against the flesh, we shall be lead captive of it and kept in bondage: nay, we shall utterly perish in it. Joab encourageth his Souldiers to fight against the Syrians thus, Be of good courage, and let us play the men, 2 Sam. 10.12. for our people, and for the Cities of our God: Much greater cause hath each Christian to bid battle to the flesh for the liberty of his soul, and eternal salvation. If we fight not, we die; if we make not resistance, we shall go into captivity; if we be at one with the flesh, we are at enmity with God; if we spare the flesh, we destroy our souls. But if we would prevail, we must be courageous, vigilant, circumspectly, and fervant in prayer for the assistance of the holy Spirit in this conflict, to strengthen us in the combat, and to renew and repair our wearied, fainting and decayed graces, that so receiving new life, vigour and strength from him, we may thereby be enabled to hold out unto the end. 8. The rage of the flesh when we deal sharply with it, is but like the fury of an enemy, who hath received a mortal wound, which if for the present he be resisted, the blaze of his choler quickly goeth out, and fainting in his strength, he will fall at our feet. It is but like the reluctation and resistance of a base-minded slave, who by a few and small stripes is so enraged that he is ready to catch his Master by the throat, but if he be thoroughly hampered and soundly beaten, he will fall down at his feet and bear what stripes he pleaseth to give him without resistance. And therefore let us make this use of the rage of the flesh, to be moved thereby to unite our forces, and redouble our blows, and then though it make never so many gallant bravadoes, it will quickly yield, and we shall be sure of an happy Victory. CHAP. II. Concerning the Subject of this combat, in whom it is fought; And how the flesh and the Spirit being contrary, can be said to consist in the same Subject. What this Conflict is, and whether it be in all the regenerate after the same manner. The Causes thereof, with the manner of the Fight in our several faculties and parts. Question: WHat is the Subject of this Conflict, in whom it is fought? A. The Subject of this combat are such persons as are regenerate, and the faithful only, that be of age and discretion, whilst they live: for in them only is the cause of this Conflict, which is the cohabitation of these enemies which assault and resist one another. 1. They that are perfectly sanctified feel no strife; as there can be no such combat in the glorified Saints, because they are perfectly cleansed from sin, and have no relics of the flesh, or sinful corruption remaining in them, nor in Adam in the state of innocency being perfectly holy. If it be objected that there was a Conflict in our Saviour, who was perfectly holy, when in his agony he prayed to have the Cup pass from him. The answer is, that this was not the Conflict between the flesh and the Spirit, but the fight of two desires in different respects, and both just; or it was the combat between the superior and inferour will, the will of reason, and the sensitive appetite. So a man by his sensitive appetite may desire to eat and drink, and in his superior will may desire rather to abstain, that it may be conformable to Gods revealed will. And thus our Saviour being man, and in all things like unto, sin only excepted, desired that the Cup of his passion might pass from him in his inferour will or natural appetite, which shuneth death and seeketh the preservation of itself: but in his reasonable will, considering the end why he came into the world, which was by his death to glorify God in perfecting the work of our redemption, he over-ruled the natural appetite, and did wholly submit himself to the will of his Father. Neither is the sensual appetite sinful and unlawful, when it is subjected to the reasonable, as it was most perfectly in Christ: but when it goeth about, of a subject to become a Sovereign, and to resist and over-rule that unto which it should yield obedience, 2. This Conflict is not at all in those who are unregenerate and unsanctified, for in these one of the Combatants, which is the sanctifying spirit of grace, is wanting, and they are ruled by the flesh under their chief Commander Satan, whose Kingdom is not divi●ed in the carnal man, but he quietly reigneth and possesseth all in peace. Neither is there in him any power of saving effectual opposition, for he is not only sick, Eph. 2.1. 2 Cor. 4.4. Jam. 3.15. Rom. 8.7. Eph. 2.3. Rom. 6.17, 19. but stark dead in trespasses and sins Their mind and understa●ding is blind, dark, foolish; their wisdom is earthly, carnal, and devilish, standing in direct opposition against the wisdom of God; their desires are corrupt, according to the sinful inclination of their froward will. Howbeit we are to know, that there is even in the carnal man another fight or skirmish, which having some seeming show and similitude of the spiritual Conflict, is by worldly and civil men mistaken for it: But these Combats do much differ, and how they are to be distinguished we shall see hereafter, when we have spoken of the manner of this combat. 3. This Conflict between the flesh and the Spirit is in all the regenerate, who have received spiritual illumination, and have the use of their reason and understanding, being possessed of Gods sanctifying graces, not only in their habits, but also in their acts and operations; not in the faculties alone, Gal. 5.17. but also in their functions and exercises. This is proved by the testimonies of Scripture, and common experience of all men regenerate. Neither is it possible that this mortal combat should be fought in any, but that they must easily feel the terrible encounters and cruel blows given on either side. Not between divers faculties, as the conscience and the will, the mind and judgement against the affections and several f●culties: but the self-same faculties, as they are regenerate, fighting against themselves as they are unregenerate; as error against truth, and truth against error in the same mind and understanding, faith against doubting, and doubting against faith in the same heart, willing against nilling, and nilling against willing, about the choosing and refusing of good and evil in the same will; the love of God conflicting and combating with the love of the world, the fear of God with the fear of men. All which doth plainly prove that their whole man is divided, and part-takings in all their faculties and powers of body and mind, the one adhering and cleaving to God, the other drawing to Satan and the world, the which is more feelingly discerned, and experimentally felt by every true Christian, then it can be demonstrated and evidenced by any mans writing. Finally, the contrary effects which every Christian may observe in himself do sufficiently argue and demonstrate that there are contrary causes in him from which they proceed. For who findeth not, after his regeneration and conversion, himself to be a Kingdom divided, and that as in his spiritual and renewed part, he hath a great desire to serve his Lord and Redeemer, so in his fleshly part, he is inclinable unto the service of sin and Satan for the base hire of worldly vanities? And from this contrariety in affection and disposition, the Christian may discern the like contrariety in all his actions, which arise and spring from them. For one while the Spirit lifteth him aloft in heavenly meditations, and another while the flesh pulleth down his thoughts, and fixeth them upon earthly vanities; Now with posting speed he runneth in the ways of God, and saileth with full sails, having the wind and tide to help him forward, and soon after the flesh diverteth him into the by-paths of sin, or maketh him sit still, or to return unto his old courses. These things sufficiently manifest to every sanctified man, that the flesh and Spirit do continually war one against another. And howsoever our chief Commander may sometime sound a retreait, and give us some intermissions for the renewing of our forces and recovery of our breath, yet utter dismissions we shall not have from this warlike service, till having overcome all our enemies by death, we shall receive the Crown of Glory. Q. The Intellectual nature is individual, not capable of contrary qualities. A. It is false that the Intellectual nature is individual, in which there is so manifest a contemperation of flesh and Spirit, that we do not what we would, Aug. Confess. lib. 8. cap. 5. Mat. 16.17. and yet we can do nothing, which we will not. Was not the will divided in Peter? wherein there was something for which it was said to him, Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it to thee, but my Father who is in Heaven; and yet there was something for which it was said unto him, vers. 23. Contraria fibi adhuc erant in Petro, veritas& mendacum Orig. in Mat. Tract. 3. Mat. 9.24. Greg. in Ez. Hom. 15. Idem. Moral. lib. 10. cap. 8. Aug. Con. li● 8. cap. 8. Omne quod loquimur, agimus, cogitamus, in dubus se●inatur agris, carne& spiritu. Hieron. in Gal. 6. 1 Joh. 5.18. Get thee behind me Satan; for thou savorest not the things that be of God, but those that be of men. And who seeth not that the heart of the poor man was divided, when he crieth out, I believe Lord; but addeth presently, Help mine unbelief? At one and the same time, he who did not yet perfectly believe, did both believe, and was incredulous. And always in the Warfare of this present life, the will is distracted betwixt good and evil, striving in the part ascending with the part falling, the sale now hanging on this side, now on that, that we must necessary understand it to be divided in itself, whose effect is so divided. And yet we cannot infer that the regenerate do serve God and the devil: for with the heart they properly serve God, and yet the will hath something of its own, whereby it comes to pass that it cannot serve God perfectly; and by accident some thing comes between now and then which is not of God, which happens by human frailty in them whom the wicked cannot touch. Q. The flesh and the Spirit are contrary, how then can they consist in the same Subject? A. It is impossible that contraries should stand together in the highest degrees, because they mutually expel one another. So it is impossible that the flesh and the Spirit should both reign in the same man: for as grace entereth, corruption is expelled. But in remiss degrees, contraries may consist together, though not without strife: So the flesh and the Spirit do dwell together in the regenerate, as under one roof, in remiss degrees, but not without combat: in which one while this, another while that doth prevail or give place. Q. What is this Conflict? A. It is a continual Conflict between the unregenerate part of the flesh, with the lusts thereof, and the part regenerate, the Spirit with all the holy qualities, graces and motions thereof, by reason of their contrariety in nature and conjunction in place, whereby they mutually lust and strive one against another, the flesh willing and embracing that evil which the Spirit nilleth and hateth, and nilling and shunning that good which it willeth and effecteth, and contrariwise. For in this Conflict they mutually assault one another with unreconcilable enmity and unpla●able contrariety; so that as the one getteth, the other loseth, as the one gathereth strength, the other is weakened; and look how much this prevaileth and triumpheth: so much his enemy and opposite is foiled and dejected. Like herein to a pair of Scales, in which the rising of the one is always joined with the going down of the other; or like the Spleen in the body, the swelling whereof is joined with the others Consumption. Q. Is this combat in all the regenerate after the same manner? A. This Conflict between the flesh and the Spirit is not in all the faithful after the same manner, nor in the same measure, but diversely as it pleaseth the Lord to glorify himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving unto his servants a great measure of strength and spiritual grace by which they obtain an easy Victory, wherein the bounty of his goodness clearly shineth; or a less or scanter proportion, by which notwithstanding they are enabled as certainly, though not so speedily to overcome, hereby magnifying the all-sufficiency of his power, which more manifestly appears in our greatest weakness. 2 Cor. 12.9. For according as the measure of our spiritual strength and riches of Gods grace, as also of carnal corruption differ in respect of their divers proportions, such is the difference of this Christian combat between one faithful man and another. Some receive but a small measure of spiritual grace, and these through their weakness, commonly make war against the assaults and encounters of the flesh but weakly; though the Lord performing to them his gracious promise, will not suffer them to be tempted above their strength. Sometimes there is in the regenerate less reformation of their corrupt natures, by the restraining grace of God and the common gifts of the Spirit, by reason whereof the flesh is of greater strength, and the corruptions thereof are much more malignant: So that though they have a great measure of strength and spiritual grace, yet they cannot with any ease, or in short time get the upper-hand, but there is much struggling and wrestling, sharp and fierce assaults on both sides. Finally, the Lord to show the riches of his bounty, doth sometimes give unto his servants such a large measure of grace, spiritual strength, knowledge, faith, love, Christian magnanimity and the rest, that none of their spiritual enemies are able to withstand them, but in the first encounters after this strength received, they foil, wound, and vanquish them, either leading them captive without any great resistance, or else putting them to a shameful flight. But this Christian Champion doth not thus prevail by virtue of any natural strength, but through the gifts of the Spirit. Q. What are the Causes of this Conflict? A. 1. The remote Cause is the will of God appointing this Fight; and to this purpose, not perfecting our sanctification in this life, but in part regenerating, and in part leaving us unregenerate. Of this counsel of God divers Reasons may be yielded. 1. It is profitable for the setting forth of his glory. It doth most manifest and magnify the glory of Gods power; for the weaker we are in our regenerate part, the more clearly his power and wisdom shineth, which so strengtheneth this weak part, that it is able to stand in the day of battle, and in the end obtaineth a full and perfect Victory. Again, God is glorified, when we are moved hereby to attribute the whole glory and praise of our salvation to the alone mercy of God, 2 Cor. 12.9. both in respect of the beginning and perfecting thereof. Moreover, the wisdom and power of God is more manifested and glorified, when he doth his great works by contrary means and causes, which in their own nature would rather hinder them; as to preserve his graces by temptations. Lastly, We are hereby made more thankful unto the Lord, and more cheerful in singing to his praise. For the more sensible we are of Gods Benefits, the better we esteem them, and consequently receive them with greater thankfulness: but the more we have found the want of them, the more sensibly do we apprehended their excellency when we enjoy them. Our restoring out of a state of imperfection unto perfection, is much more acceptable, then if we had always been preserved in it, Rom. 7.24, 25. even as it gives us more contentment, having been poor to be made, then to be born rich. The more free our graces received do appear unto us, the more are we affencted with them: But our growth in sanctification is manifested to be the free gift of grace by the opposition of the flesh. 2. It is profitable for our good, and the furthering of our happiness. It is effectual to make us deny ourselves, and a notable means to train us up in humility, which is a grace most acceptable unto God, and to subdue our pride, and all vain-glorious conceit, which above all vices is most odious and hateful. We are hereby moved to abhorue sin, which God hateth, with greater detestation, when as by our own experience we find the venom and poison of it working in ourselves; and to bewail and forsake it with more earnest endeavour, when we discern and see what miserable effects it produceth, and what bitter and cursed fruits it bringeth forth in us. By the sight and sense of these sinful corruptions still dwelling in us, we are occasioned to fly oftener unto God by fervant prayers, acknowledging and bewailing them before the Throne of Grace, earnestly craving the remission of them, and the assistance of Gods grace and holy Spirit, whereby we may be enabled to mortify our corruptions, and to fly all sin for the time to come. We have also through these corruptions dwelling in us, the benefit of spiritual exercise, whilst we make war against them, withstand their assaults, prepare ourselves for the Conflict, watch over our own hearts that we be not surprised at unawares, mortify and subdue them with the Sword of the Spirit, exercise the spiritual graces received from God, and ourselves in all holy duties which God requireth for the obtaining of Victory. It may serve to make us go on in our pilgrimage with contentment, and to bear all afflictions which are laid upon us with meekness and patience, not only because we have deserved them by sin, but also because we know and have experience that these corrections are necessary to bridle and mortify the flesh with the lusts thereof, and serve as drawing salves to draw out the coat of our corruptions. It is also profitable for the weening of our hearts and affections from the world, and to make us long after our heavenly happiness, when as we find ourselves tired and wearied in fighting, not onely with foreign foes, but with these secret intestine in our own bowels. The Crown of Glory and eternal rest will be the more welcome, and the graces of the Spirit the more glorious, as our Conflicts in this life are the more sharp and difficult. 2 Tim. 4.8. The shade is comfortable to the weary Traveller. The Guord pleased Jonah well, when the sun beat upon him that he was ready to faint. 3. It is suitable and seasonable to the time and place wherein we live, that these relics of sin should remain in us. For it is appointed by God that we should not in this life attain unto perfection, but that we should only labour after it and attain unto it in the life to come. The immediate formal cause of this combat is two-fold. Gal. 5.17. The one is the contrariety which is between the flesh and the spirit, which is exceeding hostile, and full of all enmity and opposition: for in nature they are directly oppsite, as heat and could, light and darkness, health and sickness. What is the Spirit infused into us, but the quality of holiness and righteousness renewed according to Gods Image? What is the flesh, but the defaceing of this Image, the deprivation of this Original righteousness, and the slain of natural corruption which hath overspread and defiled all the powers and parts of our souls and bodies? The other is their cohabitation and dwelling together in the same place and subject, the same room and faculty, which ministereth unto them, mutually occasion, and imposeth a necessity of their continual opposition, even as when fire and water, heat and could meet together. Q. What is the manner of this Fight? A. As the enemies are spiritual, so is the manner of the Fight spiritual, by inward lusting and concupiscence, whereby motions and inclinations, either good or evil are stirred up in the soul and heart. Gal. 5.17. And thus there is a contrary lusting between the flesh and the spirit, the one lusting against the other. In which their contrary lusting, they both of them mainly aim at two general ends. The first aim of the flesh, is to stir up and incline us unto such lusts, desires and motions as are sinful and contrary to the Law of God; as to infidelity, impenitency, pride, self-love, hatred, envy, uncleanness, covetousness and such like: Or to speak more distinctly, it endeavoureth to beget and stir up, preserve and nourish evil cogitations in the mind, wicked inclinations in the will, and sinful affections and desires in the heart; in which respect it is fitly compared to a fiery Furnace or boiling Pot, Hos. 7.4. Iam. 1.14, 15. which continually sendeth up sparks and smoke; and by the Apostle James it is likened to a filthy Harlot, which by her alluring baits enticeth to commit folly with her, upon which followeth the conception and birth of sin, causing death. And our Saviour Christ telleth us, that from within, even in the heart,( that is, the sinful flesh and natural corruption which resideth in the heart) proceed evil thoughts, adulteries, fornications, Mat. 15.18, 19 murders, thefts, covetousness, wickedness, deceit, timorousness, an evil eye, plasphemy, pride, foolishness. The second action or aim of the flesh is, either to repress and smother the good motions and inclinations which the Spirit exciteth and stirreth up in us, or else to poison and corrupt them, that they may become unprofitable and turned into sin. So when the Spirit moveth us to perform some good duty of Gods service, of justice or mercy, it will labour to quench this motion, and to withdraw us from it, either by alluring us utterly to neglect it, or to spend our time rather in pursuing worldly vanities, or by persuading us, that there is such difficulty in it, that we shall not be possibly able to compass or achieve it; that it is very irksome and unpleasant, or unprofitable and not worth our labour; that the loss we shall sustain by it is present, the gain uncertain. But if it cannot wholly pervert, then it enticeth us to use delays, because we may be fitter or have better opportunity to perform it hereafter, then at this present; It also hangeth dullness and sloth upon us, that we are loathe to stir about the work of God, or at least undertake it as men do things by half-chare, unto which they bear no hearty affection. Finally, it endeavoureth to interrupt or distracted us in them, and to slain them with our imperfections and corruptions, that they may not be acceptable. As when we set ourselves to pray or hear the Word, it will put into our minds worldly cogitations and wandering thoughts, that so we may not attend those holy exercises, or else oppress our hearts with drowsy dullness, deadness of Spirit and carnal weariness, so as we cannot perform them with any cheerfulness. The Spirit aimeth at a two-fold end also. First, It endeavoureth to stir up and preserve good motions and inclinations in us, as good meditations in the mind, good resolutions in the will, good desires and affections in the heart, which are conformable and agreeable to the holy will and Word of God. Thus the Apostle saith, 1 Joh. 2.20. That we have received an unction from the holy One whereby we know all things. And St Paul exhorteth us not to quench the Spirit, that is, the good motions which arise from it, 1 Thes. 5.19. Psal. 16.7. as it were sparks from the fire. So David: I will bless the Lord who hath given me counsel; my reins also instruct me in the night season; that is, those sweet meditations and motions which the Spirit secretly in the night season putteth into our minds and hearts. Esa. 30.21. And the Prophet Esay saith, that the ears of the faithful shall hear a voice behind them, saying, This is the way walk ye in it, when they turned to the right hand, and when they turned to the left: Which is to be understood not only of the voice of Gods Ministers outwardly speaking unto us in the ministry of the Word, but also of the voice of the Spirit secretly by the good motions thereof leading us into all truth. For so our Saviour promiseth accordingly, joh. 16.8, 13. that he would sand his Spirit the Comforter, who should convince the world of sin, righteousness and judgement; and that when he was come, he should led the faithful into all truth; and reveal unto them things to come. The second action of the Spirit is, to labour and endeavour the suppression and subduing those evil motions which the flesh raiseth in us, and still moveth us to take the first and best opportunity of serving God and doing his will. So also it purifieth the heart by faith from all our sinful corruptions, and maketh us to labour and strive against our infirmities and imperfections, that we may with fervency of Spirit and cheerfulness of heart perform all holy duties and service unto God; and when in these endeavours we come short of our desires, through this sinful flesh which doth so easily compass us, it moveth us to bewail our imperfections, and still more and more to labour in the use of all good means, whereby we may attain unto more perfection, as we see in the example of the Apostle Paul, who kept under this body of corruption, beating it, 2 Cor. 9.27. as it were, black and blew, that he might hold it with the lusts thereof in subjection; whereof when he failed, and was either hindered from doing good, or lead captive unto sin, he makes lamentable complaints of these rebellious lusts; and not contenting himself with that portion of grace and godliness unto which he had attained, he forgot what was past, and still did labour and strive to attain unto more perfection And thus the Spirit mastereth and subdueth the flesh, so as it cannot have full liberty, and take its full swing in sin, as it desireth: according to that of the Apostle, 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him; that is, grace wrought in the heart by the Holy Ghost, which resisteth the rebellious desires of the flesh; and he cannot sin,( namely like the unregenerate with full swing and consent of will) because he is born of God. Q. Let us consider the manner of this Fight between the flesh and the Spirit in our several faculties and parts? A. 1. The understanding being in part regenerate and sanctified, and in part unregenerate and corrupt, partly enlightened with spiritual, sound and saving knowledge, and partly obscured with the relics of ignorance; and not onely so, but also much defiled and depraved with curiosity, dullness, negligence, presumption or conceit of knowledge, there is a continual combat maintained in it, between sound knowledge on the one side, and palpable ignorance, gross dullness, vain presumption which make resistance. In the mind there is a Conflict between the knowledge of the truth and natural blindness or ignorance. For seeing in this life we know but in part, 1 Cor. 13.12. therefore knowledge of the truth must needs be joined with ignorance in all that are enlightened: and one of them being contrary to another, they strive to over-shadow and over-cast each other. And this is the cause of this Conflict, whilst ignorance striving to keep its place in the understanding, raiseth thick mists and dark fogs to obscure the light of truth, and to put out or dazzle the eyes of the mind; and on the other side saving knowledge doth endeavour with the Sun-shine of truth shining clearly in Gods Word, to dispel and scatter these misty fogs by little and little, until it shine forth brightly unto perfect day. Again, carnal curiosity neglecting those things that are profitable, necessary, and revealed to be known of us, laboureth after nice and idle speculations and curious questions, which as they are useless and vain, so also abstruse and secret; or else diveth into Gods hidden counsels which he hath forbidden us to search and pry into. But saving knowledge not only leaveth secret things as belonging to the Lord our God, Deut. 29.29. but also represseth and mortifieth our curiosity as much as may be; and restraining us from going about to understand above that which is meet, it understandeth in sobriety, according as God hath dealt to every man the measure of faith. Rom. 12.3. It apprehendeth things revealed as belonging unto us, and aimeth more at the use and fruit in practise, then in the theory and speculation, and to have feeling and experience of a little, rather then a bare conceit and ability to discourse of much. And yet it resteth not in a small measure, yea in truth not in the greatest proportion, but still laboureth after spiritual growth, and increase daily more and more until it come to perfection in Jesus Christ. But as the mind enlightened is quick to apprehended, and careful to increase in the knowledge of spiritual things; so it is unapt to conceive, and sluggish to search after the understanding of heavenly mysteries. Our sight is dim and old, to which great things appear small, and small things none at all. Our best endeavoures after the knowledge of Gods Word, are not unfitly resembled to the motions of a man sick of a Fever, whose labour is mixed with much sloth and feebleness. By nature we are not more blind then self-conceited, knowing nothing, and yet vainly puffed up as if we understood all things; which poison is partly abated, not utterly expelled by the power of grace; so that in the renewed mind, there is a continual Conflict between the conceit of knowledge and soundness of truth, these two both residing in the same power of the soul, and yet being directly opposite the one to the other. Emptiness breedeth a desire of increase; conceit of fullness cloyeth the appetite. Thus it fareth with the most holy in this life, though not with all men in the same measure and degree; from whence these conclusions follow. 1. All Christians endowed with the saving and sanctifying Spirit of God are illightened soundly, dist●nctly, certainly to understand the things that be of God: Prov. 30.2. but the most holy are ignorant of many things, know nothing for measure, clearness, and certainty as they ought to do. 2. The assent that is given to the truth of God is imperfect, mixed with much doubting; as the man in the Gospel saith, Mar. 9.24. Lord, I believe, help my unbelief. The righteous do firmly give credit to the Scriptures, as the undoubted, infallible Word of life, and Rule of Religion: but this belief is not grown to perfect strength, nor freed from assaults of unbelief. 3. The righteous are in part acquainted with their natural blindness and corruption, but their darkness and corruption is far deeper then they can pry into. Every man is ignorant of much more then he knoweth by himself, and guilty of more sins then he can discern in himself. 4. The godly man desires to increase in knowledge of things profitable, but through infirmity he is prove to seek to know much, rather than what is behoveful, and tends to the furtherance of his salvation. 5. The Church of God was never so happy, that all godly and religious learned Divines should be of one mind in all points of Religion. The reason of it is, because natural blindness yet remaining, prevails more or less. Men that are dim-sighted and cannot discern without Spectacles, if they be set to descry a thing a far off, the most of them would be of divers opinions of it. The relics of ignorance still possessing the mind of the regenerate, is the cause why they know but in part, and see the truth of God through a glass darkly; the which imperfection of their spiritual sight and knowledge, worketh in them only a probable opinion in some things, and not a well-settled, resolved judgement, which maketh them to take that way which their conceit apprehendeth as the most likely: like divers men intending to travel towards the same City, who being uncertain and doubtful of the direct way in every point and turning, do in that particular choose divers paths, all leading to the same place, though some more direct, others much about. 6. These contrary qualities do fight continually one with another, and interchangeably both prevail sometimes, and sometimes are again foiled and get the worst. As for example, knowledge in the regenerate part of the mind, assaulteth ignorance that is mixed with it, and with the light of Gods truth, scattereth and dispelleth the dark mists of ignorance; and soon after, ignorance through the neglect of reading, meditation, hearing the Word, prayer and holy conferences gathereth strength, and bleareth again the eyes of the understanding, that it cannot so clearly at least after a saving, feeling, and experimental manner discern the things of God. And when ignorance prevails, men otherwise godly and religious, may leave the way of truth and fall into errors, after their understandings have been truly enlightened, the flesh dazzling the eyes of their mind, whilst with its mists and fogs it darkeneth the light which formerly did shine unto them. The which befalleth them sometimes, not only in the knowledge of those points of Religion which are of less consequence, but also exceeding weighty and fundamental, as we see in the example of the Corintheans and the Galathians, even after the truth of the Gospel had been preached unto them. And as one man may err, so may an hundred; yea, a whole particular Church. For in respect of this combat, the estate and condition of all men is alike: that which is the state of every man, is the case of all, the same reason being of the whole and all the parts. Whence it appears, that the Church militant upon earth is subject to error. But yet as the diseases of the body be of two sorts; some curable, and some incurable which are to death; so likewise errors are. And the Church though it be subject to sundry fals, yet it cannot err in foundation to death: the errors of Gods Children be curable. Some may here say, If all men and Churches be subject to error, then it shall not be good to join with any of them, but to separate from them all. I answer, though they may and do err, yet we must not separate from them, so long as they do not separate from Christ. Though the visible Church offend, yet may we not forsake her until Christ sue a Bill of Divorce against her. An pudebit eos illic dis cumbere, ubi vident Christum non pudere? Au illo sa●ctiores& m●ndiores erant? Bright. Apoc 3.20. We need not fear infection amongst them by Communion and society, that sup with Christ and enjoy his presence in his holy Ordinances. But seeing through the flesh remaining in us, we are subject to ignorance and error: this should make us to comform our opinion to the analogy of faith, and as to hold fast those Doctrines which are manifestly grounded upon the Scriptures, so to be modest and sober in maintaining such points as are doubtful and curtal, when as other of our Brethren differ from us; Because we may err by reason of these relics of ignorance abiding in us; and they may err also out of human frailty. Finally, seeing the relics of ignorance and error will never leave us till death divide us, this must make us labour continually in the use of all good means, whereby our minds may be more and more illightened. And especially we are to hear the Word, study and meditate in the Scriptures, and call often and earnestly by fervant prayers for the assistance and illumination of Gods holy Spirit, whereby we may be preserved from error, and lead into all truth. For if David who was wiser then his Ancients, had need to make that prayer; Open mine eyes, O Lord, that I may see the Wonders of thy Law; Psal. 119.18. And if the Apostle Paul who was immediately taught by Christ, desired above all things still more and more to know Christ, then how much more should we, Phil. 3.10. who come far short of their perfection? Again, constant, clear and firm assent to the Word of truth is opposite to unbelief, and is opposed by it. These two contraries do war continually in the soul, and sometimes the worst part doth get the upper-hand: In which temptation the godly have greatly staggered at the truth of Gods Promises, and questioned what the Lord hath spoken. David confesseth of himself, I said in my hast all men are liars; Psal. 116.11. Psal. 77.9. Luk. 24.25. Luk. 1.20. The Disciples hear from Christ, O fools and slow of heart, to believe those things that are spoken by the Prophets: Zachary is stricken dumb, because he believed not what was spoken unto him by the Angel of the Lord. Abraham is much commended in Scripture for his constant belief in the Promises of grace: but many tokens of unbelief are noted in him. Thus we see that the assent which men give to the words of truth, is often shaken through the infirmity of the flesh. Moreover, sound knowledge is assaulted with vain curiosity and conceit of self-sufficiency, which so prevails in the godly now and then, that neglecting the search of things necessary, sound and comfortable, they give themselves to vain and idle speculations, matters of doubtful disputation, distracting controversies, genealogies and such like. The Apostles Exhortation is not causeless, Give not heed to Jewish Fables, 1 Tim. 1.4. Tit. 2.1. joh 9.2. Luk. 13.23. but speak the things which become sound doctrine. The Disciples are more forward to inquire, whether the blind man or his Father had sinned, than to be informed what use they should make of that visitation: to be resolved of the number of them that should be saved, than to strive to make their calling and election sure. This is an hereditary disease which we derived from our first parents, and in some measure more or less doth hang upon all the sons of God, so long as they carry about with them this body of sin. Lastly, Sound and sanctified knowledge doth encounter that spiritual laziness and deceit of mind, whereby we are apt to rest in the superficial and slight apprehension of truth, not possessing the fruit and comfort of it: But this deceit prevails with us many times to the great prejudice of our spiritual welfare. Many times good Christians forgetting themselves, and giving place to sloth and security, do rest in this, that they hear the word, pray, can repeat what they have heard, be able to confer of matters of religion, but labour not to be well-grounded in the true religion, to possess the word as their own, and to be thoroughly changed into the nature of it. 2. The faculty of thinking, studying, devising, is partly renewed by grace, partly corrupted by the flesh, partly spiritual, and partly carnal, from which cohabitation of grace and corruption, followeth a continual strife and fight of thoughts and cogitations, imaginations and motions, devices, meditations and purposes, which labour mutually to expel one another, and to keep the mind in their sole possession. For when the spirit lifteth up the mind in divine contemplation, and causeth it to think and meditate on heavenly things as the end of our hopes, or on the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them; then the flesh depresseth and pulleth it down, and by suggesting such thoughts as be simply worldly and wicked, or at least impertinent, vain and unseasonable in respect of present employment, do cause it to stoop unto earthly vanity. But the spirit finding itself thus defeated of those spiritual excellencies, which so earnestly it desireth, doth not rest thus dejected and depressed, but shaking off the thoughts of sinful vanities and sensual delights, it leaveth the earth and up again it mounteth in spiritual and heavenly thoughts. In respect of this combat it fareth thus with the spiritual man. Phil. 3.20. Col 3.1. First, He doth earnestly and with intention mind the things that are above, device honest things, and bend his thoughts to that which is most excellent: but he is so clogged with the flesh that he cannot sore aloft, nor walk with God in heavenly contemplation, as he desireth. Secondly, It is his chief delight to commune with the Lord in secret, and in all his thoughts to aclowledge him: but by reason of the flesh he finds it tedious and irksome to keep his heart attentively to things above; as labour is wearisome to them that love idleness, follow liberty. Thirdly, The thought of evil is distasteful, odious, and yet he feels wicked motions issuing continually from the stinking puddle of original corruption, which he cannot dry up. Fourthly, The main study and set resolution of the godly man is to pursue that which is approved in the sight of God: but the flesh interrupteth these holy determinations, and suggesteth many devices of sin, which oft times find too great harbour in the soul. What good soul is not pestered with thoughts of pride, covetousness, vanity, voluptuousness, devices of revenge, cozenage, fraud, revenge, injustice, and how to lessen or excuse sin? 3. The faculty of judging is in part renewed by grace to discern the things that differ, and to approve the things that are excellent, but in part remains corrupt with error, vanity and folly: from which ariseth a conflict between the judgement of the flesh and of the spirit. For so far forth as the mind is enlightened to discern between truth and falsehood, right and wrong, good and evil, it doth allow and approve, esteem and prise the one simply and in comparison, and disallow, reject and vilify the other; but so far forth as it still remaineth erroneous, vain and foolish, it mistaketh error for truth, wrong for right, Psal. 73.13, 15 and evil for good. So David himself being ignorant of the state of the godly and wicked in this life in respect of prosperity and adversity, and that these things happen alike to all, was ready by a false judgement to condemn the generation of Gods children, but that after going into the Sanctuary his mind was enlightened with the knowledge of the truth, and his judgement gave right evidence. Act. 10.14, 34, 35, And the Apostle Peter being ignorant of the abrogating of the cermonial Law after the death of Christ, and of the breaking down of the partition wall between the Jews and Gentiles, judgeth the creatures of God unclean which he had sanctified, and that he was so confined within the Land of Jury, that he might not preach unto the Gentiles: but when God by vision had enlightened his mind with the knowledge of the truth, he reformed also the error of his judgement. The case standing thus with the man regeneate, it followeth: First, That a man renewed by grace doth truly judge his state by nature to be miserable and vile, sin to be abominable and filthy; but he cannot sufficiently discover the depth of his misery, or the multitude and heinousness of his transgressions. The best men sin many times when they know it not: and every mans sin is greater than he doth account it. Secondly, A sanctified heart doth highly prise the favour of God, and the joys of Heaven, as far to be preferred above the pleasures of sin, and all transitory vanities of this life: but his capacity is too shallow to comprehend the worth of heavenly things in their due measure. The things of God are infinitely more excellent than our esteem of them. Thirdly, The Spirit of God opening the eyes of a man regenerate to see and discern the incomprehensible value of spiritual things, he doth resolve to seek after them, though it be with the loss of all earthly contentments, and to persist immovably in the pursuit of them, notwithstanding all occurrences which might divert or turn him aside: But when the judgement of the flesh prevaileth, a good man may prefer the less good before the greater, and disallow that in comparison which he esteemed in itself considered. Thus Peter denied his Master to save his life; and he that in a general and constant determination hath chosen God for his portion, in some particular acts may approve vanity rather than affliction. Fourthly, By reason of this mixture of grace and corruption in the faculty of discerning, the most wise and judicious do often err, taking evil for good, and good for evil, wrong for right, and right for wrong. And hereby we easily perceive that the wisdom of the world which is earthly, sensual, and devilish, doth abide in the heart renewed with spiritual wisdom from above, which two mutually oppose each other with might and main. For the one is wholly taken up and exercised in spiritual and heavenly things, which it seeth, knoweth, and esteemeth as most excellent, and doth contemn worldly vanities as dross and dung, yea, loss in comparison of them: but the other is wholly devoted to earthly things and transitory trifles; looketh only downward, and not able to discern the glorious beauty of those divine excellencies, it is only delighted in beholding those things whose beauty is subject to the senses and natural reason: about which it is continually exercised. Peter may be an example for this matter, in whom we may see our own faces: for in that notable confession of faith in Christ, which he made in the name of all the Disciples, he shewed that in his mind he savoured the things of God, Mat. 16.16. Mat. 16.23. who a little after is reprehended by our Saviour for his carnal counsel, as not savouring the things of God. And thus it standeth with Christians in this world, whiles the wisdom of the Spirit doth exercise her sovereignty, and is preserved, nourished, and kept, they are wise to do good, courageous for the truth, forward in the practise of piety and godliness: But when carnal wisdom getteth the start, and dimmeth the sight of sound judgement with the mists of error, shows of vanities, and policies of the flesh, then they take counsel and follow courses prejudicial to their peace and safety. 4. The relics of corruption still remain in the renewed faculty of remembering, which causeth a continual sight in that power of the soul. For the memory so far as it is spiritual, laboureth to blot out and deface all worldly, wicked and sinful impressions, and to have imprinted in it, those heavenly and spiritual documents and instructions which have been entrusted unto it by the sanctified understanding, that it might call them to mind seasonably and with due effect. Contrariwise the flesh and unregenerate part standeth in direct opposition to the spirit, labouring to reprint and repeat those lessons of impiety and profaneness which before our conversion especially, and since also we have learned in the School of the devil and of the world; and to work in us oblivion and forgetfulness of all good things, whereby those heavenly Treasures and spiritual Jewels are presently cast out of doors, as soon as they are received; or if the understanding of them be kept in the brain for discourse, their vigour is lost in the heart. The aim of the Spirit is to treasure up and hid the Word of God in the heart, that it might effectually and with fruit be recalled as occasion requireth. The action of the flesh is to race out all remembrance of what is truly good and acceptable, by causing utter forgetfulness of what hath been taught or done, or besotting men to rest in the bare, fruitless, dead repetition of it without life or power. For that is forgotten, which affecteth not according to the nature and quality of the thing. Again, the Spirit endeavoureth to cast out the rubbish of impiety, profaneness, scurrility, filthiness, ribaldry, malitiousness, that it might never be remembered without hatred or detestation. But the flesh solliciteth to the delightful remembrance of wickedness past, that by the pleasure of it the soul might be defiled. Thus it standeth with the regenerate: First, He doth truly and effectually remember the things that concern his peace, and the glory of God: but is not able to recall them when occasion is offered, as he ought. Secondly, He doth look back upon sins past with grief and hatred, but cannot at all times detest the thought of them, never loathe their remembrance in that measure as is fit. Thirdly, When the flesh prevails through the laziness, security, and infirmity of the faithful, then they slain themselves with the delightful remembrance of evil, or the slight remembrance of what is seriously to be minded. 5. The faculty of willing and nilling, choosing, refusing, and prosecuting, is in part renewed, and in part remains corrupt; which two contrary factions war together without ceasing: for the regenerate part willeth and enforceth that which is good, and nilleth and rejecteth all evil: but the part unregenerate willeth and chooseth that which is evil in itself, or at least some inferior good in place of the chief, and nilleth and refuseth that which is truly, absolutely, universally good. As for example, the spiritual part being guided by the understanding, enlightened with saving knowledge, chooseth and embraceth God as the chief good, his Kingdom and righteousness as the chief happiness, and refuseth and contemneth the world and earthly vanities, the service of Satan, and the momentany pleasures of sin, which in the end bring death and destruction; though they for the present be bitter to the flesh, and much more embittered by afflictions, and these be sweet and delightful to the carnal appetite. But contrariwise that part of the will which remaineth unregenerate, being directed by that wisdom which is worldly, sensul and devilish, neglecteth and refuseth the present comforts of grace which it relisheth not, and the future hopes of heavenly happiness which it knoweth not, as being out of sight and beyond the apprehension of sense, uncertain, and not to be compassed without great difficulty; and it chooseth and embraceth this present world with the vain honours, uncertain riches, and sinful pleasures of it; because they are subject to the senses and may be had in present possession. First, A man sanctified by the Spirit, is enabled to will and choose that which is spiritually good, in truth, order, and sincerity: but he cannot will it in perfection and measure as he ought, according as the goodness of the thing deserves. Secondly, He doth truly nill all evil, and refuse, contemn, and tread under-feet the base vanities of this world, which solicit to draw the heart from God: but he cannot turn from evil, nor despise vanity in that exactness the Word requireth. Thirdly, As the will of the regenerate is corrupt in part, so are the motions, wishes and desires which arise from it: which ordinarily are mastered by grace, but now and then prevail against the Spirit and get ground of it. From this combat in the intellectual nature springeth another betwixt faith and the contrary extremes, infidelity and presumption, which continually assault one another, sometimes the one, sometimes the other getting the better in the particular skirmish, although in conclusion and end of the fight, faith always overcometh and obtaineth a full and final Victory. In the mean time, even after that by faith we have laid hold on the Promises, and have grown to a great measure of strength and to an high degree of persuasion; doubting and infidelity, taking the opportunity of some grievous temptation, do give unto our faith many wounds and foils, Heb. 11.11. Rom. 4.19. Mat. 14.30. Psal. 42.6.& 73.13.& 77.10. of which notwithstanding it recovereth upon the renewing of our Covenant with God. Contrariwise our faith is assaulted with presumption, whereby the flesh moveth us falsely to apply the Promises, and to presume of Gods love and our own salvation. For though these do potentially belong to all the faithful, yet they cannot actually be applied unto them, so long as they live and lye securely in some known sins without repentance. But against these also faith prevaileth, when as it purifieth the heart, bringeth to a sight and sense of sin, to a loathing and detestation of them, with constant resolution and earnest endeavour to leave and forsake them. Thus the case stands in this particular: First, The strongest faith is imperfect, and mixed with the contrary unbelief, doubting, presumption. Secondly, Faith is an uniform, universal, constant adherence to the whole truth of God in habit, though the act be often interrupted Thirdly, By reason of this fight, when unbelief prevails, the very child of God may fall into fits and pangs of despair. Yea, this despair may be so extreme, that it shall weaken the body and consume it, more than any sickness. Fourthly, Though the faithful man be brought to despair of his election and salvation in Christ, yet his desperation is neither total nor final. It is not total, because he doth not despair with his whole heart, faith even at that instant lusting against despair. It is not final, because he shall recover before the end of this life. The affections are subordinate to the will, in which the conflict is not more dangerous, but more turbulent and violent. poison in the brain is as mortal and pernicious as any other, but in the stomach much more raging and violent: so the corruption of mind and will is no less perilous, but that of the affections more sensible and grievous. The hard ston in the heart striveth with the soft flesh, rebellion with obedience, corruption with grace, and whilst the spirit draweth the heart unto God, and spiritual and heavenly things, that it may inseparably cleave and adhere unto them, the flesh pulleth it back and with-draweth it from them, and laboureth to keep it still fixed and fastened upon earthly and worldly vanities. There is a continual conflict between the affections, wherein the same affections divided( as it were) between grace and corruption do fight and strive against themselves; and sometimes being across matched, do mutually oppose and encounter other affections and passions which are contrary and opposite unto them; the former combat being exercised in contrary, the latter about the same subjects. Thus the love of God, and of spiritual and heavenly things is assaulted with self-love, love of the world, and hatred of those Divine excellencies; Affiance in God, his providence and promises, with confidence in the creatures, and diffidence in the all-sufficient creator; zeal of Gods glory with carnal blind zeal, coldness and lukewarmness; the fear of God which is ingenuous and filial, with fear of men, and fear of God which is slavish and servile; Hope in God, with earthly hopes, and also with presumption and despair; Sorrow for sin, with worldly sorrow which causeth death, and also with wretchlesness and carnal security: Joy in the holy Ghost and spiritual rejoicing in God, with carnal joy in the pleasures of sin, and desperate grief for worldly losses, Alacrity and cheerfulness in Gods service, with carnal cheerfulness in pursuing our sensual and sinful delights, and also with lumpish heaviness, dullness, deadness of heart and carnal weariness. In which conflict though the spirit receive many foils through the raging violence of these wild heasts and rebellious passions, and is oftentimes so wounded, that in outward appearance there seemeth to be no life remaining, yet it proveth to be but a dangerous swoon, out of which recovering with redoubled valour, it reneweth the combat and getteth the victory. Though it seem but a small spark remaining of a great fire, almost extinguished with a flood of passions, and so covered under the ashes of corruptions that it scarce appeareth, yet when the Spirit of God doth blow upon it, it increaseth in strength to a great flamme. In respect of this mixture of grace and corruption in the whole soul and every faculty of it, a man regenerate is like him that hath one leg sound, the other lame; who in every step which he makes doth not wholly halt or wholly go upright, but partly halt, and partly go upright. At the same time he is inclined to contraries, affecteth things that cannot stand together▪ like a man in a boat on the water, who goeth upward because he is carried upward by the vessel; and at the same time goes downward, because he walks downward in the same vessel at the same instant. But when corruption getteth the better against grace, there ariseth in the godly a certain deadness or hardness of heart, of which they complain with great bitterness. Lastly, If there be a combat in the whole soul, it must needs take place in the renewed conscience, which is the reflection of the soul upon itself. For as it is regenerate it is so enlightened and rectified by the spirit of grace, that like a true witness it giveth an infallible testimony between God and us, excusing us when we do well, that we may proceed in well-doing, and accusing us when we have done evil, that we may forsake it and recover ourselves by unfeigned repentance; yea before the doing of either of them both, it giveth testimony and approbation unto that which is good, that we may embrace and practise it, and also discovereth that which is wickedf and sinful, that we may shun and avoid it. Neither doth it only play the part o a witness, but also of a judge, and according to this true evidence, it either justifieth us, or pronounceth the sentence of condemnation against us. From the former whereof ariseth peace, joy and comfort, whereby we are encouraged to proceed in all holy duties; and from the other, either fear whereby we are restrained from falling into sin, or sorrow and repentance not to be repented of, causing salvation, after that we have fallen. But on the contrary, as the conscience is unregenerate it remaineth blinded with ignorance, and corrupted with benummedness, superstition, maliciousness, and therefore is continually ready to play the part of a false witness, either daubing or colouring over our sin with deceitful colours, that we may ignorantly fall into it, or excusing it being committed, as though it were light and trivial, that we may continue in it without repentance; or on the other side it is ready to accuse us when we do well; and in the service of God, or the use of Christian liberty to raise in our minds superstitious fears and causeless doubts; that so being affrighted we may be hindered from Christian duties, or discouraged after we have done them. And so answerably it playeth the false Judge, condemning where God and a good conscience justify, and justifying where they condemn. The which false sentence is the cause of carnal security when we continue in sin, and of causeless terrrours and needless fears when we are careful to perform our duty. But the carnal conscience which lieth asleep in security, being once awakened filleth the soul with deep doubts, grievous fears, and horrible despair of mercy and forgiveness, until it be allayed and quieted by faith in the blood of Jesus Christ, which is sufficient to purge it from all pollutions. Thus the conscience of the regenerate is in part lightsome, pure, peaceable and lively, directing in holiness, kerbing from sin, witnessing their reconciliation with God, testifying of their uprightness, inciting and comforting them in well-doing: But[ in] part it is darksome, impure, superstitious, scrupulous, unquiet, benumbed, and erroneous. From which it followeth, First, That a Christian can neither perfectly understand the multitude of his sins, nor the measure of his grace exactly. Secondly, His peace is mixed with unquietness, and his assurance dimmely apprehended, assaulted with doubtings. Thirdly, The godly are subject to be loose in many things where in they should be strict, and to be scrupulous in some cases, wherein they may take liberty; to run too fast now and then, and anon to grow slacken and lazy. Fourthly, When the flesh prevails they may fall into a great fit of security and benummedness, out of which they are ordinarily awakened with fears and terrors. CHAP. III. Of the divers kindes of combat that be in unregenerate men; And how they differ from that combat which is proper to the Regenerate. The issue, or event of the Spiritual combat. The means to be used for the weakening of the flesh, and strengthening of the spirit unto this combat. The effect of the combat, with the Properties thereof. Question: IS there no combat in unregenerate men? A. There be divers kinds of combats: First, Of divers desires in different respects, or of the reasonable will and sensitive appetite in sundry considerations. This may be found in good and bad, innocent and corrupt in this life. Secondly, Of divers faculties, as of the mind or conscience with the will, reason with appetite leading to things evil, vain or hurtful. This is to be found only in subjects corrupted with sin, but is common to the godly and ungodly. Thirdly, Of the remainders of Gods Image, with the power of corruption in the same faculty, mind or will. This hath place in civil honest men, who continue in their natural stock, and be not changed by grace. Fourthly, Of the temporary graces of the Spirit with the strength of corruption in some sort repressed, but not mortified. This is proper to them that be in part enlightened with the knowledge of the truth, and are partakers of some common graces of the spirit, though not such as accompany salvation. Fifthly, Of the flesh and the Spirit: This is peculiar to the Saints in this life, whose graces be true, but imperfect: for where this combat is, there is soundness of grace mixed with corruption. Q. How doth the combat between the flesh and the spirit differ from that of the conscience and will or affections? A. 1. They differ in their ground or cause: for whereas the spiritual Conflict ariseth from the grace of regeneration, whereby the gifts and graces of Gods Spirit, being infused into all our powers and faculties, do make us war against our carnal corruptions and fleshly lusts; the Conflict which is in the unregenerate ariseth from that light which shineth into the mind, and ransacketh the heart, and discovereth to the conscience what is right or wrong, good or evil. Thus the understanding by the light of nature or common grace discerning in particular actions what is good and to be embraced, and what is evil to be shunned, informeth the conscience accordingly, and leaveth it to her censure and determination, either to approve us for the doing of good and forsaking of evil, or to condemn us for the doing of evil, and neglecting of good. But the will being transported by its own sinful corruption, and sometime overswaied with the violence of the sensitive appetite and affections, it hearkeneth unto them, and stoppeth the ears to reason and conscience. For example, the understanding informeth us that God is to be honoured above all, that our Parents are to be reverenced and obeied, that we must love our enemies, do good to all men: But the will perverted with the baits of worldly vanities, Exo. 9.27.35. 1 Sam. 24.17. Voluptas magna me invitam subit. Sen. Med. Act. 5. doth rise up in open rebellion against reason and conscience, and resolveth that it will do what it listeth; and go on in its own course. 2. They are differenced by the manner of Conflict: for the one is free and voluntary, the other forced and constrained. The will of the regenerate freely chooseth good, refuseth evil, and laboureth the expulsion of inhabiting corruption: but the will of the unregenerate is bent upon evil, and liketh not, willingly admitteth not any thing that makes against it. In all this Conflict between Conscience and Affection, Reason and Appetite, there is no enmity and contrariety between them in their natures, neither is there more grace or less corruption in the reason and conscience, then in the will and affections: Cautus enim metuit foveam lupus, accipiterque suspectos laqueos,& opertum milvius baemum Horat. Ep. lib. 1.16. for they as well as these do like and love sin with the pleasures and profits of it in its own nature, if they were not deterred with the fearful consequences of Gods judgments and punishments, which they see will necessary follow upon such sinful premises. Others propound the difference thus; The spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnal lusts, because they are odious unto him, as being enemies to his grace, and contrary to his holy will; and by a filial fear of his Majesty which maketh the man regenerate loathe to yield unto any motions of sin, least he should thereby displease and offend him: but the combat between the conscience and affections ariseth from self-love and servile fear, which make the man unregenerate to withstand the motions of sin in the will and affections, for fear of those punishments, which will accompany his sins, as horror of conscience, shane, corporal pain, eternal death and hellish condemnation. 3. There is a difference between these Conflicts in respect of the Combatants: for in the combat between the flesh and the spirit, there is a Conflict between grace and corruption, in the same faculties, not arising from discourse upon outward grounds of ensuing mischiefs, but from a real change of their nature wrought by Gods Spirit, which yet is but imperfect. But in the combat which is in the unregenerate, the Conflict is between divers faculties, which are all carnal and corrupted, fighting one of them against another, not out of hatred of sin or love of goodness, but from the apprehension of outward things that may follow upon the committing of sin, whereby the heart is not moved at all to turn unto God, but notwithstanding all danger continueth stiff and obstinate. 4. Where there is only a combat between conscience and affection, there usually follows one of these two things; either policy to rock conscience asleep, and subtlety to deceive it with carnal pretences or despair if it cannot be deluded: But the will that is truly renewed by grace, as it abhors the evil whereunto it is enticed, so it useth all gracious means to avoid it, and declineth whatsoever might 'allure unto the practise of evil. 5. These combats are distinguished in their effects. First, The unregenerate conscience gainsayeth sin, but prevaileth not against it, and usually this is the occasion to hasten the committing of it: because the more we are restrained, the more desperately we rebel against the Law; corruption being too strong for reason unsanctfied. But the sanctified will, as it is assisted by grace to hate sin as sin, so it is enabled thereby in the use of holy means to withstand the assaults of the flesh: or if through violence of tentation or neglect of means it be overtaken, this proves a gracious occasion to prevent further evils of security, pride, &c. and drives unto Christ for further sanctification. Secondly, The war between the spirit, and the flesh causeth unto us the most secure peace, even peace with God who hath given us his Spirit to assure us of his favour and strengthen us in this spiritual Fight, against his and our enemies; peace between the faculties of our souls, when as the inferior faculties are in quiet subjection to the superior. It bringeth also with it unspeakable joy, spiritual comfort, and sound refreshing: because it is an evidence of our regeneration, a pledge of Gods love, an assurance of full and final Victory over all our enemies. But the Conflict of conscience in the unregenerate, causeth continual garboyls and hot dissension, tyranny in the superior faculties ruling only by servile fear, and rebellion in the inferior, when they have power to break the yoke of government; horror and anguish of mind, disconsolate sorrow and hellish despair, when the affright of conscience beareth sway; or the mad and tumultuous joy of frantic men, when the wild affections and disordered passions do silence conscience and get the upper-hand. Finally, that Conflict between the flesh and the spirit, makes the man regenerate with more care and diligence to observe his own heart, carefully to renew his repentance, and constionably to watch over all his ways. But the Conflict of conscience is commonly joined with secure wretchlessness, whereby the unregenerate man doth carelessly neglect the causes and occasions of this bitter Conflict, until he be overtaken with them, and only avoideth the punishment and not the sin which causeth it; or the sin only, when he is sensible of the punishment, and that in respect of the outward act for servile fear of pain and smart, not with a free and willing heart. 6. The spirit and flesh doth in all things oppose against one another: the spirit the flesh in all that is evil, the flesh the spirit in all that is good. For there is no good action which the spiritual man performeth, but the flesh interposing, hindereth and interrupted it: and contrariwise there is no evil known to the spirit and done by the flesh, wherein the spirit doth not across and oppose it. But the Conflict of conscience extendeth not to the whole course of life, but only to some particular actions, and yielding unto the will in ordinary, common, and lesser sins, it only contendeth with them about the committing of such sins as are heinous and outrageous, and especially against the second Table. 7. The last difference between these divers Conflicts is in respect of time; for the combat between the flesh and the spirit begins at the time of regeneration, and not before: and being begun it is continual and constant to the very end of our lives, though it may have some intermissions in respect of our sense and feeling. But the combat of conscience doth begin oftentimes long before conversion, even as soon as we have the use of reason and understanding, but it is neither constant nor continual, but onely by pangs and fits, upon occasion of some sin already acted, or about to be committed. Q. Is this combat of Conscience in all unregenerate men? A. It is not in them only, nor yet in all. For this combat may also be in the faithful and regenerate, yet not in the part regenerate: for the sanctified will and affections do not oppose the sanctified conscience and reason. But in the unregenerate part even the faithful themselves do feel this Conflict in them, between conscience accusing for fear of judgement and punishment, and carnal concupiscence drawing them to sin. The which is more weak on that side of passion, because their corruption is much abated and subdued, but stronger on the side of conscience, because it is excited with a greater illumination, discovering more manifestly the odiousness of sin, and fearfulness of those punishments which it diserveth. Howsoever in another respect the violence of it is abated, namely, as it terrifieth with servile fear. Rom. 1.21.31. Eph. 4.17, 18. 1 Tim. 4.2. Nor is this combat in all unregenerate persons; as in men extremely ignorant or outrageous wicked, who have blotted out the Law of nature, and are given up into a reprobate sense. This Conflict is seldom in simplo people, that know not the Law; subtle wits, that are cunning to daub over sin; Luk. 16.15. Mat. 19.20. proud justitiaries that place holiness in external acts only; nor in those that are transported with violent and outrageous passion, who cannot hear the voice of conscience or the suggestion of reason. Q. How differs this combat between the flesh and the spirit from that between the remainders of Gods Image, and the power of corruption in the same faculty? A. The will of a natural man retaineth some kind of liberty in natural, civil and mora●●hings, Od●runt peccare boni virtutis amore. Hor. Ep. lib. 1. Ep. 16. though it be very weak, corrupt and defective: therefore a man continuing in the state of nature, may sin with reluctation, feel some Conflict against it in will, and as Judas had, have his after-grief for it. But this combat differs from the spiritual, whereof we entreat in many things. 1. The natural man hath a reluctation betwixt the remnants of natural light, and moral inclination of the will on the one side, and the enormous aberration of his sensual wilfulness on the other: But the godly mans resistance is between a new divine quality in judgement, will and affections wrought by the Spirit of God on the one side, and the remainders of our native corruption on the other. 2. This combat between the remainders of Gods Image and the power and reign of sin, is only in things natural or moral, which may be discerned to be good or evil by the light of nature: But the Conflict between the flesh and the spirit is general, specially in things spiritual and supernatural. The natural man sinneth with reluctation in grosser crimes, such as the world doth note; but the righteous man in lesser, such as no man can challenge him for. He hath after-grief, but it is in such crimes, as nature her self, less corrupted, judgeth reproachful: Fieri non potest, qu● ut qualis quisque fit, tal●a operetur. Z●nch in Eph. 5.15. whereas the godly mans grief is even in good duties, that sin will not let him do them, as he would. For all acts be in nature answerable to the qualities from which they flow, and correspondent to the power and will of the worker. But there is no liberty of will in spiritual things remaining in the natural man, until he be renewed by grace; he hath no ability to will or choose what is truly good and acceptable. And having no power to any thing supernatural, how can there be any combat in him touching them? With the regenerate it fareth better, for by the infusion of grace he is set at liberty to will, desire, choose and prosecute the things that belong unto his peace, in which he is mightily opposed by the flesh. 3. The natural man, though he purpose not this or that particular sin, yet to follow his own unrenewed mind and will, he always purposeth and resolveth with full consent: But he that hath a contrary spirit cannot be resolute and entire in following his own will, but intendeth and setteth down with himself to walk uprightly before God. If he offend in any thing it is besides his purpose. When the naturalist standeth firm, he is fast in bondage: but when the regenerate slippeth, he is but half in sin. For as he cannot so resolutely do the good he would, because sin lusteth against grace: so he cannot fully consent to sin, because the Spirit of grace lusteth against sin in him. But the unregenerate hath set down with himself to persist in a sinful course, even when he contendeth against the breaking forth of some evil that stirreth in him. 4. In this combat betwixt the remainders of Gods Image and power of corruption, men follow their natural disposition, are indulgent to their corrupt inclination, aim at sinister ends and by-respects, as pleasure, profit, praise and reputation; at least, intend not the glory of God, or the mortification of the body of sin: But the regenerate labour to crucify and weaken the law of sin, to kill the lusts of the flesh, that with more freedom of spirit they might serve God in righteousness and true holiness. The civil honest man detesteth theft, murder, adultery, gross and disgraceful cozenage, because he is not bent to such practices: but as for putting off of lusts, to which naturally his heart inclines, he thinks it needless, and that God who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by nature in us. The renewed Christian is of another mind, for having put on Christ, he hath put off the willing service of all sinful lusts, and studies daily to approve himself unto God in well-doing. 5. The remainders of Gods Image in the natural man are weak and feeble, easily overborne with the violent rage of corruption. Small occasions thrust men into the committing of that evil, which they dislike, and condemn in others; as fear of loss, shane, disgrace; hope of gain, favour, or such like. But in the regenerate the power of grace is more lively and strong, and the force of corruption in part subdued, that they be not ordinarily foiled, or drawn to live after the flesh. Yet here it is to be noted, that inordinate lusts are not utterly banished by the spirit of sanctification, that we should not be molested with them: onely they exercise not their tyranny over us, as in the daies when we were in subjection to the flesh. It is one thing to have sin mortified, another not to feel the stirring and moving of it in us. It is said truly then to be killed, when that is done upon it, which will make it die in time, though it take on a while: as a wound will ache and tingle after it is dressed with a healing plaster. He that feeleth it a burden, wherewith he is unwilling to be laden: He that desireth to be set free from it: He that reneweth his faith toward Christ, who is made of God his sanctified, and resteth on him to see these works of the Devil utterly dissolved, he hath mortified his sin, though the Devil and sin should rage and continue to tyrannze in him. The voluntary subjection to it, mortification presently causeth to cease: the involuntary suffering of it, is successively diminished, but never till death totally removed. Q. What difference is there betwixt the combat which is to be found in the temporary, and that which is proper to the regenerate? A. Besides the remainders of Gods Image, the temporary believer is endowed with the common graces of the spirit, for substance not counterfeit, though ineffectual to sanctification. He is illightened with the knowledge of Divine Mysteries, grounded upon the Scripture, which is not altogether idle and inefectual: He is drawn to believe in some sort, and with confidence to receive the Word of the Kingdom both as true and good. He may reform himself in such sort, that it may be said, Satan is cast out of him: and all this not in hypocrisy, or for fear of punishment, but freely and according to the word of grace, whereby he is moved to affect things that are above. From whence followeth a combat in him far greater and of another nature then that betwixt reason and appètite, conscience and affection, or the relics of Gods Image with the power of sin; even of the common graces of the spirit with the power of corruption repressed, not mortified or killed. But the graces of the Spirit are not soundly planted, the Word of the Kingdom is not kindly received into the heart, so as to rule with universal sovereignty, and to season throughout the powers of the soul. Temporary Christians make some account of Gods favour and the joys of Heaven in an inferior place: but their desire of happiness is subordinate to the things of this world; in particular estimation, which is joined with choice of heart, they prefer their special delights before Christ, and will rather leave him than leave the world, if the one of necessity must be partend with. Wherefore the will of the best unregenerate man, is still in captivity under the dominion of sin, and his heart of an earthly temper, though it be somewhat changed by the superficial receipt of the Word of Life, which it tasteth, but digesteth not. In which respect the motions of the unregenerate in the ways of godliness may be said to be dead and accidental; because the soul is not enlivened by the Spirit of grace: but the motion of the regenerate is lively and natural, proceeding from the Spirit of grace that dwelleth in them, whereby they are quickened in the inner man. Hereby we may gather the difference of these combats: First, The Spirit lusteth against all evil and corruption, as against the ignorance, vanity and folly of mind, the frowardness and perverseness of will, whereby it is drawn from the chief good to esteem, admire, affect, approve and follow after things transitory, that perish with the use; and to shrink, draw back, and turn from the pursuit of things spiritual and supernatural, when it is accompanied with manifold crosses and afflictions. But the temporary Christian doth voluntarily allow himself in the esteem and particular approbation of things pertaining to this life, as in themselves most useful, and to us most necessary and excellent. His interest in them he will not entirely forego, his title to them he will not deliberately renounce, no not that he might gain an eternal Mansion promised in the Word, and in general esteemed by himself an excellent. If at any time the light of truth rush in and convince the conscience, specially when in practise it is made evident, that comparatively he prefereth the lesser inferior good; he studieth not by hearty repentance to reform what is out of order, but to cover the matter with shifts and devices, distinctions and evasions, that please himself, and blear conscience for a time. Secondly, The Spirit that quickeneth the regenerate, doth rule in them, kerbing and commanding all unruly passions and desires, with authority and power. Rom. 8.2. The Law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death. 11 Vers. 10. If Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness. But the temporary believer, even in the good things he doth, is maimly lead by his unsound and corrupt affections, unto which the graces of the spirit be subordinate in him. Thirdly, In the Conflict betwixt the flesh and the spirit, the better part doth ordinarily prevail and get the better, that the regenerate cannot fulfil the lusts of the flesh, nor walk according to the flesh. For whosoever is born of God, overcometh the world, and this is the Victory whereby we overcome the world, even our faith, 1 Joh. 5.4. Greater is he that is in us, then he that is in the world, 1 Joh. 4.4. sin shall not have dominion over you: for ye are not under the Law, but under grace, Rom. 6.14. They that are Christs, have crucified the flesh with the affections and lusts thereof, Gal. 6.24. But the unregenerate man is ever indulgent to his carnal and corrupt affections, favoureth himself in his projects, and willingly yeeldeth to be overcome in that course which is according to his inclination. For he never setteth himself with any determined resolution to seek the subduing and crucifying of his special sins, as earthlymindedness, love of ease, fear of trouble or persecution, inordinate passion; at all times he is favourable to them, and when he is tried in the particulars, he will discover what he is. Q. Do not the godly offend in many things? 1 Reg. 8.46. 1 Joh. 1.8. Iam 3.2. Eccl. 7.20. joh. 9.3. Psal. 66.18. Psal. 143.2. A. If any man say he hath no sin, he deceives himself; There is none just that sinneth not. But the godly sin not in that manner as they do, who by a peculiar name are called sinners. God heareth not sinners, that is, such as regard wickedness in their heart, that look upon it with delight: but he heareth them that have sin abiding in them, else it should be in vain for any man living to make supplication. They are said to be blessed, who do not stand in the way of sinners; which blessednese were none at all, if all who sin should be esteemed sinners, and so excluded from it. The Scripture maketh mention of the pure in heart; Mat. 5.8. Psal. 24.4. Prov. 20.9. Aug Cont. Julian. l. 2. Hil. in Psal. 118. and yet the wise man saith, Who can say, I have cleansed my heart? perfectly none, but they in part that are sanctified by the Spirit. If God should despise sinners, he should despise all men, because no man is without sin: And yet there are some of whom it is said in special manner. The sinners shall not stand in the assembly of the just, Psal. 1.5. The arms of sinners shall be broken: but the Lord upholdeth the righteous, Psal. 37.17. Let sinners be consumed out of the earth, and let the wicked be no more, Psal. 104.35. The wicked shall be cut off from the earth, and the transgressors shall be rooted out of it, Prov. 2.22. Though a sinner live an hundred years, it shall not go well with the wicked, Eccl. 8.12.& 9.2. Sinners love those that love them, Luk. 6.32. A distinction must be made betwixt these two, having sin and being a sinner in Gods account. Such have sin in whom corruption abideth and bringeth forth some fruits, either hindering good, or quenching the motions of the spirit, or drawing them unto evil. They are sinners, who live in bondage and thraldom unto sin, and are taken captive of their lusts. Secondly, The godly fall into sin through frailty and infirmity, when they be prevented of the temptation before they be ware, 2 Chro. 32.31. or grow weary of making resistance, or be left of God to try and humble them: but they be not workers of iniquity, committers of sin in the phrase of Scripture. He that is born of God doth not commit sin, 1 Joh. 3.8, 9. They do no iniquity, Psal. 119.3. Simply to sin, is more general then to do or commit sin: every man that committeth sin, is truly said to sin, but not every man that sinneth, to commit or do sin. As these speeches, to him it is sin, Jam. 4 17. Joh. 9.41. or, ye have sin, are taken emphatically, and note the being, cleaving, remaining of sin in special and peculiar sort: so do the other of doing or committing sin, which import as much as to sin without strife and wrestling, with delight and indulgence, specially in lesser things. The Apostle John thus expoundeth the phrase of doing sin: Whosoever( saith he) doth sin, Joh. 8.34. Rom. 8.16. 1 Pet. 2.19. the same is the servant of sin: that is to say, one that is commanded of sin, and tyrannized over by sin, as a drudge who cannot but do whatsoever his Master commandeth him. Whereby it is evident, that by sinning is meant, no one sin how great and grievous soever it be( that excepted which is against the Holy Ghost) but continuance with pleasure and indulgence, Joh. 3.5.8. in whose minds sins are incorporated by impenitency, who dwell and wallow in that filthiness. When Christ shall say, I know ye not; depart from me ye workers of iniquity, Mat. 7.23. He meaneth not only that iniquity was committed by them, ●sal. 1●0. 3. Psal. 28.3. but he signifieth that it was studiously committed, as a man studieth or useth his art or occupation. And this is manifest in very many Texts of Scripture, where it speaketh of the workers of iniquity: There is no darkness nor shadow of death, where the workers of iniquity may hid themselves, Job 34.22. Thou hatest all the workers of iniquity, Psal. 5.5. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity, Psal. 37.1. Be not merciful to any wicked transgressors, Psal. 59.5. All the workers of iniquity shall be scattered, Psal. 92.7. When the righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, Ezek. 18.24. The Angels shall gather out of his Kingdom all things that offend; and them which do iniquity, Mat. 13.41. In all which places not only the act but the mind and affection is noted: hence it is that we red in the Prophet, His heart will work iniquity, Isa. 32.6. Finally, they that are in Christ do sin, but they walk not according to the flesh; Put on the whole armor of God, that ye may be able to stand against the wil●ss of the Devil, Eph. 6.11. Resist the Devil, and he will fly, Jam. 4.7. I am able to do all things through Christ that strengtheneth me, Phil. 4 13. If ye through the Spirit do mortify the deeds of the flesh, ye shall live, Rom. 8.13. But they walk according to the flesh, not who through infirmity do slip into that which is evil, but to whom the flesh or the things of the flesh, is the principle and chief scope of life. But they in whose mind and purpose the Spirit doth flourish, that the purpose and institution of life should depend upon, they are said to walk according to the Spirit, though now and then some things happen, which do more resemble the nature of the flesh then of the Spirit. Yea, sometime it falleth out in this infirmity, that in the regenerate themselves, the flesh doth more show itself then the spirit, and though by a certain general motion of true faith the mind bend unto God, yet there is something in particular causes that hind●●s its light, whereby he becomes too indulgent to his affections. But if all things be referred to the flesh, they are said to walk according to the flesh, although they occasionally do many things which seem to pertain to the Spirit. Q. Is it not a note of the Child of God, that his conscience checketh him for sin? A. This work of conscience is to be found in unbelievers, even in all them who are touched with any sense of right and wrong, just and unjust. For in them the conscience doth not cease to strive against the flesh, until it be seared and past all sense. But the resistance of conscience doth not hinder the full consent of will in sinning, rather it aggravates the sin, and declareth the proneness of the will to be so strong, that it cannot be hindered from consent by the work of conscience. But this is not the combat which we require and describe: for in that there is some thing, from which there is respect towards God, as to hate sin for God, to hunger and thirst after righteousness, to afflict the flesh, seriously to be displeased, to ask pardon, and make supplication for grace. And though in this Conflict sin be not evermore prevented, yet it ever succeedeth to true repentance, and causeth to profit daily to a settled will not to offend. Q. When the godly consent to sin, doth the spirit lust against the flesh? A. 2. Concerning the act of sin it is true, that the will being overcome by the occasion doth give back, not without the grief of the holy spirit, but yet so that the spirit doth soon resume its rule and government, and casts forth the enemy let in, and by how much the greater breach hath been made, by so much it taketh care to fortify all entrances that it invade not again. 2. In the act of sinning after a wonderful manner that is committed against the will, which yet cannot be committed but by the will: for there is in the will of man regenerate something mixed, that it both willeth good with godly affection, and desires it, but being not perfectly regenerate it lusteth after evil which is contrary to good. To imagine that the will is not capable of spiritual gifts is most absurd: for the Scripture attributing purity, Mat. 5.8. Luk. 8.15. Psal. 32.11. Psal. 51.10. Ezek. 11.19. Phil. 2.13. Ezek. 36.26. goodness, uprightness to the heart, doth evidently convince that supernatural graces are infused into the will, unless we will place the most excellent gifts of Divine grace in the unreasonable part of the soul. Moreover, the habitual aversion and turning of the soul from the lust of playing the adulteress with carnal things, is it not a wonderful change? In like manner, an infused free-given habitual goodness, is to be acknowledged in the will, which is presupposed to all godly actions. For seeing the Scripture teacheth, that God doth circumcise the heart, take away the stony heart, and give an heart of flesh, and incline the heart to walk in his ways; How can we imagine that the mind should be enlightened and the affections healed, when the will is naked and destitute of Divine grace? Now seeing the will is in part renewed and in part corrupted, what absurdity is it, that there should be contrary wishes in it at one and the same time, as there be contrary inclinations? though when the one prevails, the other gives place. When the heart consents to evil, the regenerate man shall find cause to accuse himself of sloth and negligence, in not stirring up the graces of Gods Spirit, and seeking aid from above: but hence it doth not follow, that the will doth fully agree to that which is evil, or that the renewed part doth wholly cease to make resistance. Q. What is the Issue or Event of this Fight? A. The Issue of it is to prevail against the flesh, but not without much molestation, and some foils. In all these things we are more then conquerors, through him that loved us, Rom. 8.37. Resist the Devil, and he will fly, Jam. 4.7. Take unto you the whole armor of God, that ye may be able to stand against the wil●ss of the Devil, Gal. 5.16, 17. Eph. 6.13. Walk in the Spirit, and fulfil not( or ye shall not fulfil) the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contr airy the one to the other: so that ye cannot do the things that ye would. The Exhortation of the Apostle is in the 16th verse, which for the ambiguity of the Greek word may be red two ways, Beza annot in Gal. 5.16. fulfil ye, or, ye shall fulfil. If it be red after the first manner, then the Exhortation stands of two parts, of which the one teacheth what is to be done, the other what is to be omitted: to wit, we must walk in the spirit, and not fufill the lusts of the flesh. But if we red them after the second manner, then it contains an Exhortation in these words: Walk in the Spirit; Paraeus in Gal. 5.10. and a Consectary adjoined to the Exhortation: and ye shall not fulfil the lusts of the flesh. And this reading seems most agreeable to the mind of the Apostle, to the scope and circumstances of the place. The scope is, to prescribe an Antidote to carnal liberty. For in the 13th verse he exhorted the Galatians, that they would not abuse their Christian Liberty for an occasion to the flesh: Now in this verse, he bringeth a remedy, how they might repress and bridle the rage and violence of the flesh. If ye walk in the spirit, then it shall come to pass that we shall not fulfil the lusts of the flesh. And the reason following in the 17th verse, doth more confirm, that the flesh is tamed and bridled of the spirit, as of the contrary: because contraries are expelled and cured by contraries, By this it appears, that the later reading is most fit to the sense of the Apostle; and so is it best approved of by learned and judicious Authors. The end or event of that combat is described in these words, and these two are contrary, that ye cannot do the things that ye would: which if it be referred to the words immediately going before, then it may be interpnted of the will regenerate and unregenerate, which mutually lust one against another, and hinder each other that they cannot do what they would. But if it be referred to the exhortation before-going, then it must necessary be understood of the regenerate power of the soul, which doth kerb and bridle the desires of the flesh, that they break not forth into action. This sense the scope of the Apostle, and the reason alleged by him, doth evidently require: For how doth it follow from the contrariety between the flesh and the spirit, that we shall not follow the lusts of the flesh, if we walk in the Spirit, unless in event the spirit get the victory? Touching the prevailing of the spirit these rules are to be observed. 1. The spirit prevails not in one instant, but in the general whole course of a mans life. So the Apostle John saith, He that is born of God sinneth not, for he preserveth himself: 1 Joh. 5.18, 19 the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man, to walk according to the spirit, Rom. 8.2, 13. which is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from berwick to London, it may be, a man now and then will go amiss: but he speedily returns to the way again, and his general course shall be right. The man that is lead by the spirit doth for the most part walk in the perfect undefiled way, though now and then he may go astray, and slip aside. 2. The spirit prevails not without much striving, resistance, pain and difficulty. This conflict of the regenerate resembleth the practise of a sick man, who being recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would fain walk up and down, but I cannot: meaning, not that he cannot walk at all, but signifying that he cannot walk as h● would, being soon wearied through faintness. The graces of the spirit be imperfect in degree, as is the strength of the sick person, which causeth wholesomeness in the Christian course. The effect of this weakness is, that it stirreth up earnest longings and desires of more perfect recovery and fuller strength: for as the feeling of bodily weariness causeth desire of perfect health and ability to stir with more ease and speed; so doth the sense of spiritual infirmity. 3. This prevailing of the spirit, causeth not that all concupiscence doth utterly cease, or is altogether extinguished in the faithful, that none vex or trouble them: but that it exercise not dominion over them, and draw them at pleasure whether it will. The Apostle saith not, the lusts of the flesh shall not entice, annoy or trouble you; but ye shall not be in subjection unto it, it shall not hale and draw you to fulfil the desires of it, it shall not tyramnize in you, as it doth over the unregenerate. The power of corruption is abated by little and little through the prevailing of the spirit: but corruption doth still abide, and the motions of it will still arise in the soul, so long as we live in this world. 4. This prevailing is not without some foyls, when God is pleased to leave them to themselves, that they might know what is in them; 2 Chro. 32. 3●. or the temptation rusheth violently upon them before they be ware; or else they grow weary of the fight, and cast down their weapons. This happeneth through the ignorance, infirmity, negligence, and sometimes security of the best of Gods servants that live in this world. The best learned are ignorant of many things, know nothing for measure as they ought: and experience witnesseth, that many things fall out of our minds by tentation, and come into forgetfulness, which would have been of great use then, and were known before. Besides, whatsoever we are, we are imperfect; hard and slow to understand, apt and prove to forget, slacken heavy and weak in will, changeable and uncertain in affections, in all which, imbred pravity doth cause, that in this mortal body we carry about with us daily an army of vices, with which we must Conflict at all times in every moment. But in what things soever we are imperfect, in them also we are weak. Therefore when we cannot be sufficiently attent amid these warres, nor sufficiently fenced for all purposes, we must needs fall sometimes, nor can the occasions of sin that creep suddenly upon us, altogether be prevented, and wholly overcome. But if by the corrupt disposition of nature we commit so many things not well, what shall be done when force of tentation, and vehement motion of passions shall be added to it? What servant of God is there living upon earth, who doth not feel the motions of the flesh urging to that which is evil, and forcing him to complain? O miserable man that I am! Who is not interrupted in his best duties with vain, unseasonable, roving thoughts; base, filthy and wicked? Who is not hindered with unbelief, clogged with sloth, deadness, hardness of heart; distracted with vain pleasures and worldly cares? Who do not run into no small offences, being darkened with the clouds of ignorance? Who doth not offend in many things every day by negligence, sloth, idleness, disregard and want of watchfulness, of which he repents at evening, and in which there is cause he should repent again in the morning? Yea, no doubt some deal more boldly, and by reason of infirmity presume of infirmity, and grow too indulgent to themselves in many things because they are weak. Certainly as it happeneth in a civil Common-wealth the Kingdom standing, that some parts are molested by in-rodes and incursions of the enemies, and can hardly fortify themselves so strongly, that they should not be compelled to bear spoils and robberies with their great damage: so it falleth out in our spiritual state, the Kingdom of Christ being confirmed in us, that to our great loss we suffer the invasion of the enemy. Thus we may see some faithful men to be overgrown with earthlimindedness, rusted with idleness, carried away with vanity, puffed up with pride, distempered with anger, inclined to rash censuring. And which is more to be lamented, sometimes through heedlesseness, security and presumption, the godly are overtaken and fall into some gross or notorious offences. In this case, the spirit for the time being vanquished and subdued by the flesh, not quiter extinguished, the man regenerate is like a soldier, that with a blow hath his brain-pan cracked, so as he lies grovelling astonished, not able to fight: or like him that hath a fit of the falling-sickness, who for a time lies like a dead man. How far the Child of God may fall, is to be handled in more fit place hereafter: here it is sufficient to note, that a man soundly regenerate and born anew, can never sin so as to be wholly cut off from Christ. In respect of inward comfort, fellow ship and communion he may be cut off from Christ, but not in respect of union and conjunction with him. A mans arm taken with the dead palsy, hangs by, and receives no heat, life or sense, from the rest of the members, or from the head, yet for all this it remains still united and coupled to the body, and may again be recovered by plasters and physic: so after a grievous fall the Child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsy for his offence: and yet indeed still remains before God a member of Christ in respect of conjunction with him, and shall be restored to his former estate after serious repentance. When the Believer falleth into gross notorious sin, he is not cast from the state of justification and adoption, the seed of grace perisheth not utterly, faith is not clean extinguished: but for the present he hath cast himself into a damnable condition, lieth under the Fatherly wrath of God, and hath made himself unapt immediately to enter into the Kingdom of Heaven. Immediately unapt, Psal. 32.3, 4. 1 joh. 1.8, 9. Ezek. 18.21. 1 Cor. 6.9. Apoc. 21. I say, for God hath instituted this order, that the act of repentance should go before the benefit of pardon; and in his holy Word ordained, that no unclean thing should enter into the Kingdom of Heaven. Nor is this Doctrine any way prejudicial to the grace of God, as if the flesh were stronger than the spirit. For the grace of God shall certainly uphold and led the Elect and faithful to the participation of eternal life, in which work the Lord doth take away all will of actual resisting his blessed Spirit: but the principal acts without which the salvation of the Elect cannot stand, must be distinguished from other subsequent acts in themselves not absolutely necessary to salvation, as to avoid this or that sin, to omit the doing of this or that particular good. For the producing of the former, grace doth so work, that it gives to the Elect in due time both to be able, and to will and to do: to the other the guidance of the Spirit is not wanting to us, Eph. 4.30. but we may be and are oft wanting to the grace of God. The Spirit is able to sanctify us throughout, and to uphold us from falling; but he worketh as he pleaseth, not as he is able; as he knows it to be for the glory of God, and the good of the Elect, not ever to the producing of this or that particular good, or the hindering of this or that particular evil: because the Lord in his infinite wisdom knows it not to be expedient. Besides, God is not wanting to us in any thing necessary to salvation, or that he hath promised in the Covenant of grace: but when we are foiled, we are wanting to ourselves, and must bear the blame of our transgression. But what we do evilly, that God ordereth by his surpassing wisdom to a most excellent end. For God permits these foils for weighty causes: First, That men might be abased and confounded in themselves with the consideration of their vile natures, and learn not to swell with pride; because of Gods grace. Paul saith, 2 Cor. 12.7, 8. that after he had been rapt up into the third Heaven, the messenger of Satan was sent to buffet him, and( as we say) to beat him black and blew, that he might not be exalted out of measure. Secondly, That we may learn to deny ourselves, and cleave unto the Lord from the bottom of our hearts. Paul saith, 2 Cor. 1.9. that he was sick to death, that he might not trust in himself, but in God who raiseth the dead The effects following upon the foils of the part regenerate are these. First, Unfeigned and bitter sorrow for our slips and fals. Of this we have example in the Church, who finding her failings and fals into sin, Esa. 63.17. pitifully complaineth and crieth out unto God for help. O Lord, why hast thou made us to err from thy ways? And hardened our hearts from thy fear? Return for thy servants sake; the Tribes of thine Inheritance. Secondly, Rom 7.24. An earnest and vehement desire to be freed from the slavery of sin, and to serve the Lord in the duties of holiness and righteousness. For as the needle in the Dial which is touched with a Loadstone may by a forcible motion turn and wind to and fro, but will never stand fixed and steadfast till it bend unto its own proper point: so the heart of the regenerate touched with Gods Spirit, howsoever through the violence of the flesh, and strength of Satans temptations, it may be averted from God, and turn this way and that way after the vanities of this world, yet it never resteth till it be again returned and inclined towards him, from whom it had first motion and being. Thirdly, There followeth an uncessant care to use all means for the increase of grace, and to take all opportunities to subdue and crucify the flesh; As Souldiers that have once felt the force of enemies, do labour afterwards to withstand their fury by taking all occasions and advantages to weaken their might and power. The fourth Rule is, That the Spirit doth get full Victory at the end of mans life: For then the flesh is utterly abolished, and sanctification accomplished: because no unclean thing can enter into the Kingdom of Heaven. Q. What means must be used for the weakening of the flesh? A. 1. We must not feed our flesh with sinful pleasures and carnal delights, nor give it ease and contentment by satisfying and glutting it with all worldly superfluities, ease and delicacy, immoderate use of lawful recreations and voluptuous delights. For though this might go for good policy between Nation and Nation, to help forward their enemy in their voluptuous delights, because hereby they are weakened and made effeminate; yet it is not so in this conflict with the flesh, seeing the more it is effeminated and pampered with carnal delights, the more it is strengthened against the spirit. To feed often liberally, not refraining any thing to which ones appetite leadeth, to be gratifying carnal desire, now with one thing, now with another, alas, what doth it? It distempereth the flesh with lust, it doth make the very soul fleshly affencted, it indisposeth us to those exercises which are performed by the mind; it makes us fit to be kindled with anger or any such like passion. Finally, it taketh up the mind with thought what it shall next be served with in this kind. 2. By all holy means we must restrain and withhold from the flesh whatsoever might nourish, stir up, or strengthen sin. For example, we must use our best endeavour to shut forth of the mind all sinful cogitations, vain imaginations, wicked deliberations, ungodly counsels, pernicious errors, false opinions, the delightful remembrance of sinful pleasures. We must preserve our hearts from all unlawful lusts, wicked desires, unruly passions, and ungodly affections, especially from covetousness, ambition and carnal voluptuousness. We must preserve our tongues from all corrupt communication, our eyes from wanton and wicked objects, our ears from dishonest and ungodly discourses, and our mind and body from sloth, idleness, excessive delight and looseness. Finally, We must not fulfil our inordinate desires in things lawful, but across and kerb them; as David would not drink of the waters of Bethel, which he so wonderfully desired. But if we cannot prevent the rising of evil thoughts and corrupt motions, then it must be our wisdom to quench them with all speed, and to watch against all things that might kindle and inflame them; specially we must wat●h over our senses, which being the gates of our souls, do either let in or keep out friends and enemies. 3. The flesh must be resisted in the first beginnings of sin, and in all occasions which it taketh. Heb 3.13. If we give sin an inch, it will take an ell; it knoweth better how not to begin, than having begun to make an end. Give the waters no passage. It is most safe to encounter the enemy before he hath set foot upon our borders; or if he have made entrance before we were ware, to drive him out before he be entrenched. And as we must resist the first motions, so must we shun all occasions of sin. He that feareth death, if he be wise, he will not drink poison, nor thrust himself into needless and dangerous quarrels, nor expose his person to any perils which threaten destruction. He that would preserve his riches which he loveth, will not entertain occasions of needless expenses, much less suffer his doors to stand wide open in the night, or invite known thieves to lodge with him. 4. We must neglect no sin, as though we were in no danger of falling into it, nor esteem any sin so small as that we may willingly or negligently commit it. We are prove to all sin, if God leave us to ourselves: and the hurt of the least sin is exceeding dangerous. The smallest sin is an aversion from God, the transgression of his law, the violater of his justice; it defileth the soul, woundeth conscience, weakeneth the power of grace, grieveth the Spirit, hardeneth the heart, makes entrance for greater, and disinableth to fight manfully against the most notorious offences. And here let us be warned, that we excuse not ourselves in any slip or oversight, though it appear little or small: for sin will harbour where it is defended and countenanced. And if we pled for it by way of excusing, we cannot set against it in good earnest, nor will slight dislike be of force to keep it under. 5. Our mortification must be without stint or restraint, extending itself in respect of the object, unto all our lusts, and not unto some only; in respect of the time it must be continual, even to the very end of our lives; and in respect of degree, we must not content ourselves to have overcome and mortified all our sinful lusts in some small measure, but we must labour and strive after perfection. 2 Cor. 7.1. 1 Thes. 5.23. Q. What means must be used for the cheering and strengthening of the Spirit unto this Conflict? A. 1. We must earnestly desire to have the spirit more strengthened, and the gifts and graces thereof enlarged and multiplied. For as we have Gods Promise, that if wanting the Spirit, we do desire and pray for it, Luk. 11.13. he will give him unto us: so also when having it, we desire to have all graces increased, Psal. 145.18. the Lord will satisfy our desires. 2. We must nourish the good motions of the Spirit, neither quenching them, nor delaying to practise them. For it much cheereth and delighteth this heavenly counsellor, when as we harken to his Counsels, and be advised by him in our courses. 3. Serious care to maintain peace with God, is a special means to strengthen the Spirit. For if God be offended how shall his Spirit be well pleased with us? How shall he be willing to renew our strength? to sand unto us new supplies of his graces, and to assist us against our spiritual enemies? 4. continual exercise is necessary to preserve and strengthen the graces of the Spirit. We find by experience that the sight is bettered by seeing, and much weakened when it is deprived of fit objects. The habitual memory is much strengthened by the practical, and made feeble and unfaithful when as it hath no exercise or employment. Sloth and remisseness is a great enemy to bodily health and thrift; so is it to spiritual growth and increase; Use grace, and increase in grace. Husband thy stock, and thy store shall be multiplied.( Other means I will spare to mention at this present, because they come to be handled in their place hereafter.) Q What are the Effects of this combat? A. 1. From this Conflict between the flesh and the spirit, arising from the imperfection of our regeneration, this effect is wrought and caused in the man regenerate, that he can neither perfectly will good, nor hate evil. For when the will, as it is regenerate, would do that which is good, or avoid and shun that which is evil, that part which remaineth unregenerate struggleth and hindereth, and when this would embrace the evil or refuse the good, the regenerate part resisteth and opposeth. 2. The best acts of the regenerate fall short of perfection required: for the action cannot exceed the habit from which it springeth: if the one be defective, the other is faulty. The cause of works in man are the mind, will and affections sanctified: in which the flesh and the spirit are mixed together: therefore works of grace, even the best of them, are mixed works, partly holy, partly sinful. If any reply, that good works are the works of the holy Spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the Holy Ghost that cannot sin, but not only or immediately, for they come from the mind and will of man, which are regenerate only in part, and have much of the old man remaining in them, and thereupon must nee●s infuse some uncleanness into the effects produced by them. 3. The regenerate cannot do the evil which the flesh lusteth after. Gal. 5.17. 1 Joh. 3 8, 9. First, He cannot commit sin at what time soever the flesh would. He that is born of God sinneth not, neither can he sin, because he is born of God. This Joseph intimateth in his denial of the wicked svit which his Mistress made unto him: Gen. 39.9. hue can I do this great wickedness and sin against God? And what restrained him? surely the fear of God and his holy Spirit, which would not suffer him to fall into so great wickedness. Secondly, He cannot commit sin as the wicked do with full, entire, perfect resolution: for sin being deposed from its regency, cannot reign and rule in the whole man as in times past. So much grace as is wrought in the mind, will, affections; so much is abated proportionally of the strength of the flesh. abbot. in Thomson diatrib. cap. 21. p. ●06. 1 Joh. 5.19. But some Divines do use this distinction, that the full will to sin may be understood two ways. For either it is so expounded as when it is said the whole World, and so the whole man, lieth in sin, and the whole will is addicted to nothing but sin; or that it should be carried with all its force into this or that act of sin, without any reluctancy and resistance. In the former sense the regenerate cannot sin with full consent: but in the latter they may, not only in lesser, but even in greater trespasses, that for the time there be felt no resistance. Thirdly, He cannot walk in the way of sinners, but propoundeth unto himself to worship God in holiness and righteousness; in which course though sometime he slippeth and falleth, yet by the grace of the Spirit he recovereth again, and returneth into the right way. Fourthly, By reason of this Conflict the man regenerate cannot do the good the Spirit willeth, nor yield that perfect obedience to the Law of God which it requireth and he desireth. For when he would run the Christian race, the sin that compasseth him doth cling about his neck, and either maketh him for weariness to sit down, or to run forward slowly and with great difficulty. It is true, that in this Conflict the flesh doth not wholly hinder and withdraw the regenerate man from performing of his duty, nor alienate his mind and heart from the study and embracing of goodness and righteousness, but yet still it endeavoureth to do it; and though it cannot make him to stand still or turn back again, yet like an heavy burden it presseth him down, and hindereth him in his journey. The consideration whereof should move every Christian to be humbled in the sight of his own frailty, wants and imperfections, to deny himself and his own righteousness, that he may wholly rest upon the grace and mercy of God in Jesus Christ. It should also move us to watch and pray; Prov. 4.25. Heb. 3.13.& 13.13. Phil. 2.12. to mourn for remainders of sin that war within us, and strive forward towards perfection; to lift up the feeble hands that hang down, and to work out our salvation with fear and trembling. Q What are the Properties of this combat? A. 1. This combat is against the root of evil and the first motions of it, not only against notorious sins or the gross outward acts. 2. It is continual in the whole course of the regenerate mans life, though it be less sensible at one t●●e then at another. 3. In this Conflict the Spirit is the conqueror and doth prevail; as hath been shewed. PART 2. Of the Government of the Tongue. CHAP. I. Divers Reasons to persuade us to govern our Tongue aright. The spring, or root of a well ordered Tongue. That no man of himself is able to govern his Tongue aright. I Should now come to Treat of the right ordering of the outward man, but I shall speak only to the Government of the Tongue, because he that can govern his Tongue, will be able to bridle his whole body, Jam. 3.2. And to order his conversation aright. Q. Why is the Tongue to be governed aright? A. God requireth it, and so bindeth us to this duty upon our allegiance unto him; according to that of the Psalmist, Psal. 34.13. Prov. 4.24. 1 Tim. 4.12. Keep thy Tongue from evil, and thy lips from speaking guile; Where is required not only that we do not speak evil, but that we keep our Tongues under a narrow watch, that we do not speak it The Reasons to force this duty are many. 1. The Tongue is of great power and potency to draw us to good or evil, life or death, according to that of the wise man, Death and life are in the power of the Tongue, Prov. 18.21.& 10.19. Lingua continet pharmacum vitae,& pharmacum mortis. lib. Mus. 105.2. Anacharsis being asked wha● was worst, and best in a man, answered, The Tongue; if it be not ruled, it is the worst, if well ruled, it is the best. Prov. 13.3. Prov. 21.23. Psal. 52.4. Rom 3.13. Prov 30.14. Psal. 57.4. Jer. ● 8. Psal. 64.3, 4. Iam. 3.5, 6, 7, 8. Eccl. 10.13. Prov. 12 18. Psal. 140.3. Psal. 120.4. Prov. 11.9. Est. 3. Calumnia injuria afficit absentem,& non senticuti ictum seu pl●gam infert. Herod. in Polum. and they that love it shall eat the fruit thereof. It is a three of life to them that use it well: a three of death to them that abuse it. It is fitly compared to the gates of a besieged City, whose safety or destruction stands much in their careful or loose custody. As a Master of the Family calls upon his Servants to look well to the fire: so doth Solomon to keep the Tongue. In regard whereof he saith in another place, that he who keepeth his mouth, keepeth his life: but he that openeth wide his lips shall have destruction: And again, Who so keepeth his mouth and his Tongue, keepeth his soul from troubles. 2. The malitiousness of this little member should make us to watch over it with great care, for as the Psalmist, and the Apostle Paul, describe the effects and fruits of it. It deviseth mischief, and like a sharp razor worketh deceitfully; It speaketh deceit, and loveth to lye rather then to speak righteousness; It delighteth in devouring words, it cutteth as a sword, and the poison of asps is under the lips. So the Apostle James telleth us, that the Tongue as much needeth restraint, as an unruly Horse the bridle; and compareth it to the Helm of a Ship which being little turneth about the whole body, and to a fire inflamed by hell, and setting on fire a whole world with wickedness. A man of an evil Tongue, is a Beast in the form of a man; for his Tongue is the Tongue of a Serpent, under which lieth nothing but venom and poison: nay, he is worse then a Serpent: for it cannot hurt, unless it be present to see a man, or to bite him, or to strike him with his tail: but he which hath not the rule of his Tongue, hurteth men as well absent as present; neither Sea nor Land nor any thing can hinder him. Against the biting of a Sycophant there is no remedy, but prayer to God to be del●●●red from it. Psal. 120.2. 3. The gift of speech is a rare and wonderful blessing, of great ●●cellency and use, above all that we are able to comprehend: Psal. 16.9. Psal. 10.13.& 57.8.& 108.1. Gen. 49.6. Prov. 15.2. Eccl. 10.14. ●rov. ●0. 31, 32.& 16.23. Zeph 3.9. Jam. 1.26. As the man is, such is his speech. Prov. 10.20 Psal. 140.3. Prov. 10.31. Job. 15.5. Eccl. 10.12 Prov. 10.31. The Tongue is the glory of man, ordained to celeberate and set forth the praises of God. Therefore we shall be inexcusable, if we abuse an Instrument of such price and worth to vanity and sin. 4. A good man cannot be an evil speaker; he walks not wisely, that talks not wisely; neither may he be accounted an honest man in heart or life, that is an evil man in speech. If God make us new creatures, he gives us new Tongues, and if he turn the people to him by true repentance, he doth return unto them a pure language. If a man seem to be religious, and restrain not his Tongue, he deceiveth himself, and his religion is in vain. The Tongue, what is it but the interpreter of the heart? if it be vain and idle, the heart is barren and empty of a better matter. The Tongue of the Just is as choice silver, because his heart is precious; but the heart of the wicked is little worth, and his Tongue is dross, vain or hurtful. Out of the abundance of the heart the mouth speaketh. The carnal mans words are much after the humour and infection of his mind. Hereunto may be added, that the wicked are described by their false, deceitful, pernicious Tongue. 5. gracious speech is one argument of a good heart, as a clear stream of a pure Fountain. The mouth of the Just bringeth forth wisdom. This is one commendation that is given of the virtuous woman, Prov. 31.20. She openeth her mouth with wisdom, and under her Tongue is the law of kindness. And which is yet more, the Apostle makes Christian perfection to consist in the well ordering of the Tongue. Jam. 3.2. If any man offend not in Word, the same is a perfect man, and is able to bridle the whole body. 6. Watching of good speech keeps out evil, which engendereth to evil. I said, ●sal. 39.1, 2. I will take heed to my ways, that I offend not with my Tongue; I will keep my mouth bridled, while the wicked is in my sight. 7. Great is the benefit of a well ordered Tongue: Prov. 10, 11. 20, vers. Prov. 12.14.& 13.2.& 10.21. Prov. 12.18. Prov. 15 4. Isa. 57.19. It is compared to a Well of living Water, to refined Silver, to a three of life, to an wholesome medicine. The profit of it reacheth to many others, but the refreshing and comfort returns into a mans own bosom. Trees bring forth fruit for others, not for themselves: but he that useth his Tongue and speech lawfully, shall reap the fruit which he beareth. Trees are often planted and dressed by one, when another enjoyeth the fruit: but he that governeth his Tongue well, shall possess that fruit which none can take from him. Trees bring forth fruit once in the year: but the due use of the Tongue is continually fruitful, for the comfort of him that useth it. The fruit of Trees is one and the same: but the fruit of the Tongue rightly exercised is divers, amongst which the special is Eternal Life. 8. The moderating of the Tongue is a matter of great difficulty. James saith, The nature of Beasts and of Birds, Jam. 3.7, 8. and of creeping things, is tamed, and hath been tamed of mankind: but the Tongue can no man tame, it is an unruly evil. Pambu●, one without learning, came to a certain man to be taught a Psalm, who when he had heard the first Verse of the 39 Psalm, I said, I will keep my ways that I offend not in my Tongue, would not suffer the next Verse to be red, saying, this Verse is enough, if I could practise it: And when his Teacher blamed him, because he saw him not in six moneths after, he answered, that he had not yet done the Verse. And one that knew him many years after, asked him whether he had yet learned the Verse, I am forty years old( saith he) and have not yet learned to fulfil it. Now then, the harder it is to rule the Tongue, the more care is to be had therein. 9. What light account soever men make of their speeches, they must give a reckoning of them before the tribunal Seat of God. Psal. 50.20, 21 Thou sittest and speakest against thy Brother: thou slanderest thine own Mothers son. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Every idle word that men shall speak, Mat. 12.36. they shall give account thereof in the day of judgement. Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, Jud. 14, 15, v. and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him. Q. What is the spring or root of a well-ordered Tongue? A. An heart pure, just, gracious, and well-seasoned, stored with wisdom, and replenished with mildness. Such as the heart is, such must the speech be, Prov. 10.22. Prov. 22.11. Prov. 15.2. Prov. 16. ●3. Psal. 45.1. Psal. 7.30, 31 Prov. 10.13, 14. sound or rotten, according to the quality of the Fountain whence it riseth. The heart of the wise guideth his mouth wisely. If the heart indite a good matter, the Tongue will be the pen of a ready Writer. The mouth of the righteous speaketh wisdom, and his Tongue talketh of judgement. The Law of his God is in his heart. In the lips of of him that hath understanding wisdom is found: but a rod is for the back of him that is voided of understanding. Wise men lay up knowledge. What Treasure men store up in their Chests, that they bring forth as occasion requireth. He that hath filled his Granaries with corn, may fetch thence for use at pleasure: if wisdom dwell in the heart, it will appear in the speech. Prov. 16.21. Prov. 17.27. The wise in heart shall be called prudent, and the sweetness of the lips increaseth learning. He that hath knowledge spareth his words: and a man of cool spirit is of excellent understanding. Q. Is any man able of himself to order his tongue aright? Psal. 39.1, 2, 3. Prov. 16.1. A. Not of himself without the special grace of God. David purposed that his tongue should not offend; but when the fire kindled, he spake unadvisedly. The preparations of the heart in man, and the answer of the tongue is from the Lord. And this is manifest by the prayers of the Saints, asking of God the opening of their mouths, Eph. 6.19. Ezek. 3.27. ●sal. 55.9. that they might be able to utter the mysteries of godliness as became them, and entreating him to destroy and divide the tongues of the wicked. Whence we learn two things; First, That we are wisely to consider and premeditate what we are to speak The heart of the righteous studieth to answer. Prov. 15.28. Quicquid dictur●● es, prius cum animo tuo reputa. Isoc. ad daemon. Diu considera quid loquendum fit,& adhuc tacens provide, ne quid dixisse paniteat. Psal 143.3. Psal 51.15. We may not rashly power forth whatsoever comes into the thought: but seriously ponder what doth proceed from us. Secondly, It is not for us to trust in our wisdom and discretion, as if we had ability to open our mouths as we ought: but God is to be sought unto by earnest and hearty prayer, that he would direct and guide us by his blessed Spirit. Man must first be able and careful to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be careful that they often make their prayers to God, that he would guid and bless them in their speeches, as David did, Set a watch, O Lord, before my mouth, and keep the door of my lips. And again, O Lord, open thou my lips, and my mouth shall show forth thy praise. Where we may see, that the mouth is as it were locked up from speaking any good thing, until the Lord open it. CHAP. II. showing, 1. Wherein the right government of the Tongue consists. What the Matter and Manner of our Speech must be; as also the Season, Measure, and End thereof; together with the course that a Christian should take to prevent rash and hasty Speeches. 2. Of holy Silence: Reasons to persuade thereunto: The Cause, and kindes of lawful Silence, and what things are to be concealed. The Persons before whom Silence is to be used, with divers Rules to be observed therein. Question. WHerein stands the right government of the Tongue? Sermoni praestat interdum silentium. Sermo said interdum praestat silentio. Eurip. in O●●st. Ut diversa sibi vicinaq●e culpa est multa loqui,& Auson, cuncta silere Sapientis est,& in loco tacere,& in loco loqui. Maen. Col. 4.6. Eph. 5 3, 4. Mat. 12.36. Ps. 40.8, 9, 10. Psal. 78.5, 6. Psal. 71.24. job. 36.24. Iud. 20. vers. Heb. 3.13. 1 Thes. 5.14. Lev. 19.2. Heb. 10.24. Mal. 3.14, 15. A. 1. In holy Speech. 2. In seasonable, wise befiting silence. Q. What things are to be observed in Speech? A. The matter, manner, season, measure, and end. Q. What must be the Matter of our Speech? A. In general the Matter of our Speech must be lawful, good, honest and wholesome, not vain, superfluous or sinful. Let your speech be alway with grace, seasoned with salt. But fornication and all uncleanness or covetousness, let it not once be name amongst you, as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient. Of every idle word that men shall speak, they must give an account at the day of judgement. And the rule is here general, that it is a point of wisdom to make choice of the best matters to be the object of our communication, matters of religion, faith, hope, repentance, sanctification, the privileges of a Christian, and the way to salvation. Of things left to free election, what wise man will not prefer the most excellent, useful and comfortable? More particularly, the matter of our Speech is either concerning God and his works, our neighbour and things pertaining to him, and our persons and occasions. God hath made known his Name that we might publish his praise, and talk of his wondrous works. He established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know them. And Christians are commanded to exhort, admonish, r●buke, comfort and build up one another in their most holy faith; which they cannot do, unless they speak one to another, to encourage in grace and godliness. But these caveats must be remembered: First, That the honourable titles of the glorious God be never taken into our mouths, unless it be upon a weighty and just occasion, that glory may redound to him thereby: At which time we should find our hearts lively affencted with due consideration of that great Majesty before whom we speak, Lev. 19.12. Deut. 28.58. whose glorious and fearful Name we mention. The precept is, Thou shalt not defile the Name of the Lord, but fear his glorious Name. But the Name of God is polluted, when it is tossed to and fro in mens ordinary speech, without due respect of his incomprehensible greatness. Secondly, If the matter of our speech concern the person of our brother, the rule is, to speak of the good thou knowest by him, readily, truly, cheerfully, behind his back rather than in his presence, and that indifferently, whet●er he be friend or fo; as St John writeth of Demetrius; 3 joh. 12. Demetrius( saith he) hath good report of all men, and of the truth itself: yea, and we ourselves bear record, and ye know that our testimony is true. But of evil, whether it be infirmity or gross sin, saying or dead, we must not speak without a calling, without grief, according to our knowledge; not by hear-say, Tit. 3.2. and that as little as may be. warn them that they speak evil of no man, but be soft, and showing all meekness to all men. When we are lawfully called before a Magistrate to bear witness of the truth, we may testify our knowledge; when hurt or danger may arise to others by evil, if it be not prevented, we may wisely intimate our knowledge; when the evil is common and notorious we may complain to them that have authority to redress it, that further mischief might be prevented: In these and such like cases it is lawful to speak of the evil which we know by our neighbour, but not otherwise. To this end they of the house of Cloe certified Paul of the disorders in Corinth. 1 Cor. 1.11. Joseph informed his Father of the evil carriage of his brethren, which brought an ill report upon them. Elisha revealed the secrets of the King of Syria. But upon no occasion, Gen. 37. ●. 2 King. 6.8. Gen. 9.22. without a just calling, to uncover the nakedness of our Brethren,( as Cain did his Fathers,) is a thing very unlawful, marvelous pernicious. The root of it, self-love, or self-admiration; the effect is hatred and contention. He that is an admirer of himself, desirous of vain-glory, laboureth to rear his own praise out of the ashes of another mans disgrace. And by the just judgement of God, when men take liberty to talk broadly of other mens courses, acts, and manner of living, they run into hatred and contempt: For what is spoken, by one means or other cometh to be known, and then, what heart-burnings and secret boilings of passions may we see amongst Brethren? Concerning things that are secret in our neighbour, we are not to be suspicious, but either to suspend both speech and judgement, or to construe all things in the best sense. 1 Cor. 4.5. Judge nothing before the time, until the Lord come, who will lighten things that are hide in darkness, and make the counsels of the heart manifest. Love suspecteth no evil. 1 Cor. 13.7. As for sins in our neighbour, we must deal plainly and truly with him. Thou shalt not hate thy Brother, but shalt plainly rebuk him, Lev. 19.17. and not suffer his sin upon him; that is, thou shalt freely and soundly rebuk him with conviction of Arguments, showing what is right, and reselling the contrary. job. 13.3. Esa. 1.18. job. 32.12. Esa. ●1. 4. Luk. 17.3. Psal. 141.5. Prov. 9.8.& 28.23. Prov. 19.25. Prov. 24.25. Prov. 27.2. 1 Cor. 15.9. If thy Brother sin against thee, reprove him, and if he repent, forgive him. This David desired, saying, Let the just smite me, let him rebuk me: and it is the means both to nourish love amongst the wise, and to increase knowledge among the prudent, and to procure a good blessing. 3. If the matter of our speech concern ourselves, it must be modest without vanity or boasting. Let another man praise thee, and not thine own lips. Nay, we should rather extenuate and lessen the good in us, if we must needs speak of it, as Paul, I am the least of the Apostles. It is a very unseemly thing for a man to applaud his own doing, seeing to seek praise from others is damnable, and worthily taxed of our Saviour in the Pharisees: much more absurd it is to give commendations of himself vauntingly, and to sound out his own praises. We say of them( that commend their own course,) by way of reproof, He dwelleth by ill neighbours. Nevertheless it is necessary for a man in some cases to testify his graces and his actions: as in defence of his innocency, when he is unjustly traduced, as Paul was: or when the hiding or concealing of ones goodness, may ●urn to the hindrance of the truth, or to the hurt of the Church, or impairing of Gods glory. Again, a Christian is not to dispraise himself or speak of things tending to his disgrace, unless the glory of God, the edification of the godly, 2 Cor. 1.4. and the satisfaction of the Church and Congregation require it. Q. What ought to be the manner of our speech? A. In general it must be gracious, and powdered with salt; Col. 4.6. Prov. 22.11. Imago animi sermo est. Sen. It must proceed from grace in the heart: the matter or subject must be good and wholesome; and the manner of speech, such as may picture and paint forth the graces of the mind: for speech is the very Image of the heart. And by this it appeareth, that no 'vice can be name but with disliking. More particularly. Eph. 5.3. 1. It must be in faith, that what is spoken be known to be a thing both just and lawful to be spoken, and that we be affencted according as the nature of the thing requireth. As in mentioning the Titles of God, we must exercise faith to believe what they import, and be affencted with fear, reverence, love and confidence in the living God before whom we stand. The like may be said of the works of God, his mercies, judgments, favours or chastisements wherewith he doth bless or correct the sons of men. A wise man carries his mouth in his heart. Prov. 10.31. Prov. 16.23. 2. It must be in wisdom and discretion, that is, it must issue from a wise and understanding heart, duly considering what and how to speak, that it may turn to the profit of him that speaketh, and them that hear. The mouth of the wise bringeth forth wisdom. The heart of the wise teacheth his mouth, and addeth learning unto his lips. As he looketh on his meat before he eateth: so he pondereth the matter of his words before he speaketh. The mind is the guid of the Tongue: therefore premeditation and good advice must go before words. The Tongue is the Messenger of the heart, and therefore as oft as we speak without meditation, so oft the Messenger runneth without his errand. Jam. 1.19. ●rov. 18.13. St James requireth that men should be slow to speak, and swift to hear. Solomon saith, He that answereth a matter before he hear it, it is folly and shane unto him. 3. Our speech must be faithful. This is always required in all our Doctrines, Accusations, Defences, Testimonies, Promises, bargains, Counsels, Relations. Down. in Ram. lib. 2. cap. 3. Scult. Ethi. lib. 2. cap. 31. Rainold cens. Apoc. Prae. 46. 1 Joh. 1.6, 8. 1 Tim. 2.7. Psal 15.2. Prov. 12.22. Zech. 3.6. Eph. 4.25. Mentiri ser●ile est dig●um q●●●pud omnes homines odio. Plut. job 13.7, 8, 9.10. Heb. 6.18. Rom. 3.7, 8. Three things are implied herein. 1. Truth, whereby a man speaketh as he knoweth things to be, or according to the trule of truth. It is made the note of a righteous man, to speak the truth from the heart, and they that deal truly are the Lords delight. Speak ye every man the truth to his neighbour. Wherefore putting away lying, speak every man truth with his neighbour. The end of all good ends, the glory of God, cannot privilege any mans lye. The friends of Job disputed against him, though ignorantly, thinking him to be an Hypocrite; and their whole scope was to magnify the justice of God upon him: but Job, holding nothing to be more dishonourable to God then to pled for him by a lye, stands at defiance with them that sought to pled after that manner; answering with detestation of that error, Will you speak wickedly for God; and talk deceitfully for him? Will you accept his person? Will you yet contend for God? Do you so mock him? Shall not his excellency make you afraid? What refutation can be more emphatical, or yet more just? for it is written, It is impossible for God to lye; and as impossible must we think it, for God to approve or justify any lye, how much less wilful lying? If the verity of God( saith the apostle) hath more abounded through my lye unto his glory; Why yet am I also judged as a sinner? And not rather as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come; whose damnation is just. The Argument of the Apostle is this: though it be most in the verity of God, that mans unrighteousness( as for example a lye,) doth redound to the glory of Gods grace in pardoning of the same unrighteousness of man by Jesus Christ, according to the truth of the Gospel of remission of sin: yet God forbid that any man should therefore multiply unrighteousness in sinning( as for example lying) that Gods glory might be magnified in forgiving. showing that it were blasphemy to teach that it is lawful for any to lye, although it would establish and advance the glory of God in that wherein God is most glorified, even the glory of his grace in pardoning sin by Jesus Christ. I love the truth, Verum amo, verum mibi dici volo. Plaut. saith he in the comical Poet, I would have the truth told me. 2. Sincerity, which is a virtue, whereby we deal plainly, and speak according to the conceit of the mind without deceit or doubling. Words are signs of things, and notes of the sense of our mind. As the conceits of the mind must consent with the truth of the thing: so must the words of our mouth with the conceits of the mind. He that speaketh otherwise then the thing is, telleth an untruth; Phil. 2.15. Psal. 28.3. Prov. 17.20. Psal. 1●. 1. 2 Cor. 1.17. and he that speaketh a thing contrary to his mind, useth deceit. He that hath a froward heart, findeth no good; and he that hath a perverse Tongue, falleth into mischief. 3. Constancy or fidelity in all our lawful sayings and promises. When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 4. A fourth virtue required in speech is reverence to God and man. Reverence to God is when we so speak of God, his Word, Titles and Works, that we show reverence ourselves, and move reverence in others. If thou wilt not keep( saith the Lord) and do all the words of his Law[ that are written in this Book] and fear the glorious and fearful Name of the Lord thy God, then the Lord will make thy plagues wonderful. Reverence to man is, Deut. 28.58. either because he is created after the Image of God, or because he is above us in age, gifts, authority: in which respect we must give fit speeches to all men, and use due titles of reverence to our superiors. 1 Pet. 3.6. ●uk. 1.3. Psal. 15.4. Act. 26.25. Sarah is commended in Scripture for obeying her Husband, and calling him sir. Luke writing to Theophilus dignifieth him with the title of most excellent; Paul pleading before the governor, calleth him most Noble Festus. A wicked man may be outwardly honourable, and thou mayst not rob him without, because he is already robbed within. Thou mayst cast him down from spiritual judgments, but not degrade him from his temporal dignity. 5. Modesty is an Ornament of speech, and must be manifested in sundry Particulars. First, If a man speak any thing of himself that sounds to his own commendation, let him alter the person, and speak of himself as of another. I knew a man( saith Paul, 2 Cor. 12.2. speaking of himself) above fourteen years ago, which was taken up into Paradise, and heard words which cannot be spoken. And John saith of himself: when Jesus saw his Mother, joh. 19.26. and the Disciple whom he loved standing by. Secondly, When a man shall have occasion to speak of his own faults or corruptions, 1 Tim. 1.13, 15. let him speak the uttermost against himself, as Paul called himself the chief of sinners. Thirdly, Gen. 4.1. Psal. 51.1. 1 Sam. 14.4. Tit 3.2, 3. 1 Pet. 3.3. Nihil ita dignum est odio, ut eorum mores qui compellant●bus se difficiles praebent. Plutarch. de puer educ. Rom. 16.3. Jud. 6.12. Ruth 2.4. Luk. 1.28. Prov. 15.21. judge. 8.3. 1 Sam. 25.7. Rom. 12.14. 1 Pet. 5.9. Psal. 109.4. 1 Sam. 1. ●5. Gen. 40.15. Joh. 8. ●8. Act. 23.1. judge ●. 3. Ridiculum acri, Fortius& melius magnas plerunque secat res. Facilius penetrant verba quae mollia vadunt, quam quae astera. Sen. Tit. 3.2. 2 Tim. 2.24, 25. 1 Pet. 3.4. Gal. ●. 1. Gen. 13.8, 9. 2 Tim 5.1. 2 Sam. 12 6. 1 Cor. 4.6. Hos. 4. 1●. 2 Cor. ●2. 20. 2 King. 5.13. Physicians give Pills rolled up in Sugar, that the Patient may the more easily swallow them. The King of Aegypts Daughter had an impostume in her Pap. she could suffer no chirurgeon to touch it; one takes a water-spung, and demands whether or not she c●uld suffer the water-spung to touch the Pap: In the mean time he hath secretly a Pen-knife enclosed within it, and with that ope●eth the corruption. Eph. 5 4. 2 Cor. 11.19. 1 Cor. 8.1. Job. 12.2. 1 Reg. 18.27. Eccl. 2.2. In mentioning of things which move blushing, we are to use as seemly words as may be chosen. Fourthly, Refuse the excessive and immoderate praises of others. 6. Affableness or meekness is required in communication, when a man useth courteous and fair speeches. This must be shewed in Salutations, Answers, reproofs. Daily experience can testify that it maketh much for the maintaining of love, to salute kindly and reverently by Name, Profession, Calling or Office, by way of Blessing. Our answers must be soft, that anger be neither kindled nor increased. If we be railed on, our duty is not to rail again, but rather to bless and pray, and either to keep silence or to return a mildred and gentle answer. And when a man hath so cleared himself, though his own word in his own behalf take no effect, yet he must patiently commit his cause to God, and rest in the testimony of a good conscience. Our Saviour makes answer to clear his innocency, but when that cannot take place, he keepeth silence and will not speak one word. Reproof must be with meekness and moderation, as chirurgeons use to handle limbs that be out of joint. This is done by request, Exhortation insinuating an obliqne reproof; parable, joining ourselves with them and in our own person reproving their sins; prevention, wishing that such things be not found among them, testifying our love by some preface that might make way for the kindly receipt of admonition, and praising what is well done. In a word, we must show ourselves affable and gentle towards all men, for nothing is more odious then for a man to show himself harsh to them that sue unto him and desire his fellowship. 7. It must be more earnest, joyful, and comfortable when thou speakest of heavenly things, then of earthly: not jesting, or foolish talking, but rather giving of thanks. 8. Urbanity is a grace of speech very requisite, whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joined with profit to themselves and others. Amos 6.5. Heb. 11.25. 2 Tim 3.4. Now this mirth must be joined with the fear of God, with compassion and sorrow for Gods people in affliction and misery, voided of the practise of sin, in itself sparing and moderate. Pleasantness and mirth must be used as sleep and rest, when more grave and serious businesses are dispatched. And if we study to be pleasant, Cic. 1. office. Zenophon. Agesilao. Eph. 5.4. Prov. 22.1. we must endeavour to obtain it by manners, not by quips and taunts. Lastly, Our speech must be seasoned love and regard of our neighbours good name, which is far better to him than great riches. Q. What is to be noted touching the season of our words? Sapiens enim non solum quod● loquitur, said& opportunitatem loci& temporis& personae, cum loquitur, studiose inquirit. Isid. Isa. 50.4. Col. 3.16. Amos 5.13. Prov. 15. 2●. Eccl. 8.5. Mat. 13.36. Prov. 25.11. Act. 17.23, 24. ● Sam. 14.12. A. All our words must be seasonable, fitted to the time, place, person, occasion, as well as seasoned. Wisdom will seek a season for good words: for there is a season wherein the prudent will keep silence. Husbandmen observe seasons in sowing, and so must he that looks for an harvest of his speeches. Abigail would not speak to her Husband Nabal in his drunkenness, but when he had slept on his Wine. Every man is not capable of every good speech, nor any man at all times alike. A word spoken in due season, how good is it? The fruit of the most generous three is unsavoury, if it be not ripe: unseasonable rain doth much hurt, as seasonable doth good: so is the speech, that in itself is good, if it be not fit. Therefore as Solomon saith, A wise mans heart discerneth both time and judgement. A word fitly spoken is like apple of gold in pictures of silver. Two things add grace to our words; the one that they be true, just and discreet; the other that they be opportunely fitted to the circumstances of time, place and person. Thus Paul being at Athens, and seeing an Altar dedicated to the Unknown God, took occasion to inform them in the knowledge of the truth. When Joab perceived the heart of David to be somewhat inclined towards ●bsalom his son, he suborned a wise woman to pled his cause before his Father. To the Jews( sath the Apostle) I became a Jew, 1 Cor. 9 20, 21, 22. Job. 33.19, 20, 21, 22, 23, 24. Isa. 50.4. that I might gain the Jews: to them that are under the Law, as under the Law, that I might gain th●m that are under the Law. If God open the ear by affliction, it is good to adjoin exhortation, admonition or comfort as occasion shall be offered: for at such times words carry the greatest weight, and sink deepest. If the soul be weary with the burden of sin, and melteth with the apprehension of wrath, it is to be eased with sweet words of consolation. 2 Chro. 15.1, 2, 3, 4. When God vouchsafeth to lad us with undeserved favours, it is a time to speak: because the sense of mercy makes way for good advice and counsel. To meet a man in the heat of his passion with good words, is to meet a Bear robbed of her whelps: but let the passion be calm, and then tell him how disguised and uncovered he was, he will perhaps believe it. Q. What is to be observed touching the measure of our Speech? A. 1 We must not speak too little, and omit gracious speeches when occasion is offered; as many dry and barren hearts and mouths, have not a word for God and goodness, that have words enough and more then enough in any other argument; like Idols in good things, that have mouths, and speak not; or as if they were possessed with dumb spirits, and not suffered to speak any good. Tell such a one of a good farm, or Bargain, or natural things, and they savour and relish them well enough: whereas a good motion strikes them dumb, and makes them as fishes out of their element. 2. Our words must not be t●o many: for in many words are many sins. Prov. 10 29. Prov. 9 13. 1 Tim. 6.20. The mind is the Fountain of words, and they must come out of the breast. Gell. lib. 1. cap. 15. Eccl. 5.3. Melior est indiscreta prudentia, quam stulta loquacitas. Gell. lib. 1. cap. 15. He that speaketh many words, speaketh either false things or superfluous, or both; as when a River overflows, the water gathereth much slim. A fools voice is known by multitude of words. When a Vessel being smitten makes a great noise, it is a token that it is empty: so the sound of many words is the sign of an empty, vain heart. A fool is full of words. Eccl. 10.14. The Gentiles have said that God gave a man one tongue and two ears, that he might hear more and speak less. A fool uttereth all his mind; Prov. 29.11. Prov. 14.33.& 15.28. Prov. 12.23.& 15.2. Act. 20.7. Non sunt longa quibus nihil est, quod demere possis. Mart. Multum brevi s●rmoni inest sapienti●e. Sophoc. Eph. 4.29. Prov 10.21. 1 Cor. 10.31. but a wise man keepeth it in, till afterwards. Seest thou a man hasty in his words, there is more hope of a fool than of him? But if a man speak necessary things, though he continue his speech till midnight, as Paul did, it cannot be called immoderate or superfluous talk: The folly reprehended stands in this, that men lay on more words than the matter requireth; which argueth impotency of mind, and carries a show or demonstration of passion, and excess of affection, or pride in speaking. Q. What must be the end of our Speech? A. It must tend to edification, to feed many, and minister grace to the hearers. It must bend itself still for God, the defence of good men and actions, and the disgrace of sin. That word is lost, which tends to no good purpose: and better no speech, than to no end. He that commands us in all things great and small to seek the glory of God, will not permit us to speak one word, which aims not at some lawful end, tends not to some good use and profit: And yet many in their light and idle speeches say, Why I hope I do no harm? Yea, but what good doth it? What profiteth not, doth harm, because it is vain and idle, of which thou canst give no good account. If a fruitless thought be sin, an unprofitable word much more, which doth not only turn thy heart from God, but corrupt, at least, hinder others, from that which is good. Q. What course must a Christian take to prevent rash and hasty Speeches? A. First, He must go to God constantly by prayer, beseeching him to open his lips, and to set a watch before the door of his mouth. Secondly, He must not fail to mourn over his offences in speech, till he have subdued them, afflicting himself with voluntary sorrow for them in secret. Thirdly, He must truss up the loins of his affections with the girdle of patience and moderation. The Apostle James exhorting to be slow to speak, immediately adjoineth, Jam. 1.19. and slow to wrath. We shall find that not only the wicked, but even the most holy, have broken forth into unadvised speeches, when they have been transported with disordered passions. What should I speak of Rabshakeh, Nabal, Herod? Isa 36 4, 5. 1 Sam 2●. 10. Mat. 14.7. Numb. 20. ●0. Psal. 106.33. 1 Sam. 25.21. Job 3.1, 2. Mat. 17.4. Psal. 39.1, 2. Eph. 5.4. Even Moses and David overcome with anger, Job with grief, Peter with joy, spake things that were not fit, not consonant to the truth. Fourthly, He must resolutely determine to watch over his ways, that he offend not with his Tongue, and by long and serious meditation fortify himself against all occasions of impatience and discontentment, which might move him to break out into inconsiderate speeches. Fifthly, He must learn to be much in thanksgiving, and accustom himself to good words and gracious speeches. Q What Reasons may persuade to des●ent and holy Silence? A. Wise and godly silence is as excellent a virtue as holy speech, Multum is profecisse dicendus est qui audire, tacere, far didicit. Mer. in G●n. 25.14. Tempestivum silentium res est sapiens. Plut. de puer. Plutarch. de educ. Prov. 10.19. Prov. 17.28. Job 13.5. Periculo vacat merces silentij. Plut. Est& fideli tuta silentio merces. Hor. lib. 3. cap. 2. Prov. 13 3. Eccl. 10.12. Prov. 26.4. for which cause, wise consideration must be had, whether the thing which we have in mind be for Gods glory and our neighbours good; which done, we are answerably to speak or to be silent. If thou affect the praise of wisdom, seasonable silence is a most wise thing, even a fool, when he holdeth his peace, is wise, and he that shutteth his lips, is esteemed a man of understanding. If thou desire to avoid dangers of body, silence is ever without danger, but through liberty of Tongue many have fallen into most grievous calamities. He that openeth wide his lips shall have destruction. Wilt thou answer wisely? keep silence: silence to wise men is instead of an answer. Answer not a fool according to his folly, lest thou also be like unto him. Wilt thou do that whereof thou shalt have no cause to repent? Be silent, Seldom hath any man cause to repent that he held his peace, but often that he spoken. Qui tacere nescit, loqui ignorat. Pittacus. Doctus fis loqui, estavarus verbi; clausura nanque quae raro aperitur est fortior,& lingua minus frequentata solidior; nam quod diu rectum tenetur, d fficilius obliquatur. Et semel emissum volat irrevocabile verbum. Horat. Ep. lib 1. Ep. 18. Quod tacitum fuit, facile poteris eloqui: quod dictu, indictum fieri nullo modo potest. Plutar. de pu●r. educ. And why shouldst thou not keep silence, seeing he knoweth not how to speak, who knoweth not how to hold his tongue. They that give themselves to much babbling do incur the crime of folly or evil-speaking; of folly, for no fool can hold his Tongue; of evil-speaking, for they that speak much, speak many things amiss: To say nothing, that they deprive themselves of two special good things, that they neither hear others nor are heard of them. Nor is there cause thou shouldst fear, lest any thing through thy silence should be forgotten: for what is concealed may be spoken easily when thou wilt, but what is spoken, cannot be unsaid by any means. Q. What is the root or cause of silence? A. Wisdom, modesty, necessity, and patience. Wisdom when we prudently abstain from speech to prevent causeless danger and envy. Modesty when we keep silence, 2 Reg. 18.36. Isa. 36.21. Prov. 30.32. Job. 32.4. at what time it is not meet for us to speak, either because we are forbidden of our superiors, or by reason of our age and reverence of others, or for some other just cause. Necessity, when we are silent before them, before whom it is not expedient to speak some things, as that which is forbidden of God, or is dangerous and unprofitable, or that which is committed to our trust, and cannot be divulged without hurt to ourselves and others. Act. 16.6. Joh. 2.24. There is an unadvised openness, against which our Saviour by his example arms us: He would not commit himself to some, who are said to believe in him, because he knew what was in man. Patience, when the faithful quietly submit themselves to the good pleasure of God, Amos 5.13. Lev. 10.3. Psal 38.13, 14 Psal. 39.1. approving his judgments as just and righteous, and contentedly bear the unjust calumnies of the wicked, neither making answer to their reproaches, nor complaining up and down as do the impatient, and they that study revenge. Q. What are the kinds of lawful silence? A. The concealing of truth is either in whole, or in part. In whole, when the speaking of the least word is hurtful: As for example, the Father and Son are both sick at once; the Son death first, the Father asketh whether his Son be dead or not; if it be said no, an untruth is told; if yea, then the Fathers grief is increased, and his death hastened: therefore silence is best. In daies of persecution holy Martyrs have chosen rather to suffer death, then to reveal their Brethren, that have been of their private assemblies with them. And the rule is general, that Christians are not to reveal their Brethren in affliction, nor to betray them into the hands of persecutors, nor to be compelled thereunto by Oath. The concealing of a thing in part is, when a man speaketh a little of the truth, and concealeth the rest. Which is warranted in all good and lawful proceedings, which manifestly tend to the glory of God. When Samuel is sent to anoint David, 1 Sam. 16.2, 3. the Lord bids him answer to the people of that place, I am come to do sacrifice. When Jeremiah had shewed King Zedekiah how he might escape death, Jer. 38. ●4, 25, 26. then the King said unto him, Let no man know of these words, &c. But if the Princes understand that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us what the King hath said unto thee; Then shalt thou say unto them, I humbly besought the King that he would not cause me to return to Jehonathans house to die there. Act. 23 6. The like was practised by Paul, when he perceived that one part of the Assembly were Pharisees, and the other Sadducees, he cried out, Men and Brethren, I am a Pharisee, the Son of a Pharisee. Q. What things are to be concealed? A. 1. If any truth be to the hindrance of Gods glory, or of the good of our Neighbour, it must be concealed. Mat. 16.21. Rom. 14.1.&. 5.1. Mat. 7.6. Isa 40.1. Thus the disputation of deep Mysteries of faith must be forborn in the presence of them that be not able to bear them. The promises of mercy must not be abused to hearten the oftbinate sinner in his perverseness, nor his judgments to terrify the dejected spirit. 2. If God bring any strange thing to pass, speak not boldly of it, but rather in silence wonder. Job at the consideration of Gods Majesty in his works, saith, Behold, I am vile, Job 40.4. or 39.34. what shall I answer thee? I will lay my hand upon my mouth. Nadab and Abihu for offering Incense with strange fire, before the Lord, were both destroyed with fire: which being done, Moses told Aaron, that God would be sanctified in them that come near him, and be glorified before all the people: and then the Text saith, but Aaron held his peace. When Peter had taught the Gentiles, Lev. 10.3. Act. 11.18. and after returned to jerusalem, they of the Circumcision contended with him: he then rendereth a reason of his fact, which being made, they were silent. And when Gods judgments befall men among us, if we speak any thing we must judge charitably. Blessed is he that wisely considereth of the poor, Psal. 40.1. Arcanum neque tu scrutaberis ullius unquam: Commissumque teges,& vine tortua& ira Hor. Ep. lib. 1 Ep. 18. Gen. 49.6. jer. 15. ●7. Prov. 11.13. Prov. 20.19. Perco●●atorem fugito, nam garrulus idem est. ibidem. 2 King. 6.11. Neh. 2.12, 16. L. 5. C. ad. l. Juliam. Val. Max. lib. 2. cap. 2. Cu●t. li. 4. Valer. Max. lib. 2. cap. 2. Lips. Pol. lib. 3 cap. 5. Et in notis ad illud cap. Jun. Eccles. lib. 3. cap. 2. Prov. 17.9. Prov. 19.11. Sicut parata est severita●, peccata qua invenerit, vindicare: ita non vulo charitas, quod vindicet tuvenire, Aug. Epist. 109. Admonet Dom non negligere invicem peccata nostra, non quaerendo quod reprehendas, said videndo quod corrigas. Aug. ser. 16. de ver. Do. Quam tua pervideas oculis mala lippus inunctis cur in amicorum vitijs tam cernis acutum, Quam aut aquila, aut serpens Epidaurius? at tibi contra evenio b●quiran● vitia ut tua rursus& illi. Horat. Ser. lib. 1. satire 3. Mat. 5.23, 24. Mat. 18.18. August. in haec verba. Jun. Eccles. lib. 3. cap. 2. the Lord shall deliver him in the time of trouble. 3. Enter not into the secrets of the wicked, but keep close the lawful secrets of thy friend. He that goeth about as a tale-bearer discovereth a secret, but he that is of a faithful heart, concealeth a matter. With him that goeth about as a slanderer, disclosing a secret, and with him that flattereth with his lips, join not thyself. Magistrates must conceal things done in the Senate, especially concerning war, lest they be revealed to the enemy. A counsellor is the heart of the Prince, and a part of his body, and secrecy is the best and safest band of government: Neither can he sustain great matters, to whom it is grievous to keep silence. Amongst the Romans, in so great a number of senators, there was such silence in their Court, that thou wouldst think, I say not one, but none to have heard, what was committed to the ears of many. Let Ministers conceal the wants and sins that trouble such as are dying, or that are revealed unto them by the penitent that they might receive comfort and refreshing to their conscience. 4. The infirmities and sins of our neighbour are always to be concealed, unless it be in case, that we find ourselves called of God to speak. He that covereth a transgression seeketh love. If God in mercy cover his sins, why shouldst thou reveal them? Solomon saith, It is the glory of a man to pass by an infirmity. More distinctly. 1. If we be ignorant of the offence we must keep silence. For he that doth reprehend or correct another, ought to be certain of the crime. Nor doth it become private men to prie into the actions of others, that they might find matter to reprehend. For as we ought to behave ourselves in giving alms, so also in reprehending our Brethren: But in giving alms we are not bound to inquire into certain men, to whom we might give; if so be we give to them that need our alms, we perform our duty: So also the matter goeth in brotherly correction: although reprehension be a debt, yet it is not a private debt which we owe to any certain person, but public, which we owe to all and every one; which is to be paid as occasion is offered without inquiry into certain men. 2. Secret sins known to thee only, are to be reprehended by thee in secret; but what thou must do by thyself, thou must not do by another; thou must not divulge his sin, nor accuse him unto others, if it cannot be proved otherwise than by thy testimony alone. He that hath secretly sinned against thee, correct him secretly: for if thou only know it, and thou wilt correct him before others, thou art not so much a corrector, as a betrayer. That of Solomon, Open rebuk is better then secret love, doth not weaken this Rule; for he doth not understand that rebuk which is before witnesses, but that private, whereby a Brother is plainly reprehended before his face, and not in deceit or privily: Not to add, that some Divines think Solomon doth institute comparison betwixt perfidious love and professed hatred, Cartwr. in Prov. 27.5. preferring the open rebuk of an enemy before the profession of treacherous love. And as thou mayst not divulge that which is secret, so mayst thou not accuse thy neighbour of what thou canst not prove by other testimony, Deut 19.15. Cod. lib. 4. Tit 20. Digest. li 22. Tit. 5. Decret. par. 2. cap. 4. q. 4. cap. 3. Jun. Anal. in Deu● 17. Juu. Eccles. ubi. supra.& Polit. Mos. cap. 3 Zepper. de Tolit. Mos. lib. 5. cap. 5. Decret. par. ●. cap. 6. q. 2. Act. 23.17, 18, 19, 20, 21. Est. 2.22, 23. Reprehension is an affirmative duty, and binds not to all times, but to that only, which in spiritual discretion shall be judged most fit, both to win our Brother, and maintain his good Name. than thy own: for one witness is no witness. God will not, that credit be given to the testimony of one only. Nevertheless, if we be privy to the purpose or intention of men to commit any wickedness against the Church, Common-wealth, or person of our Neighbour or such like, we are wisely and seasonably to detect it, that it might be prevented. When Pauls Sisters son heard of the conspiracy of those wicked men, that had bound themselves by an Oath, neither to eat nor drink till they had killed Paul, he entred into the Castle, and told Paul: And Paul sent him not to admonish the conspirators, but to inform the Centurion, that by his Authority that bloody counsel might be prevented. Mordechai told easter, and she King Ahasuerus of the attempt of Bigthan and Teresh against the Kings person. 3. If the guilty person do truly repent, he is not to be reprehended at all, or at least but lightly. For the end of admonition is to call back the wanderer into the right way; if he be already recalled, there is none or little p●ace left for reproof: although the Magistrate for the public good may and ought to correct and punish him. 4. When reproof may more fitly, and with greater fruit be deferred till another time, silence for the present is best. We must never soothe or encourage men in sin, but we may forbear reprehension, if it be for more profit, even to watch a better opportunity. Zeal is indiscreet when it will not wait for seasons and occasions. In many cases we are advised to bear evil men patiently, and not to break out into a fury, if at such times as we would, they cannot break the snares of the Devil: but our patience is to expect, if at any time God will that they may repent, and to watch the season that we might profit them by admonition. Many there are that are impatient of evil men, and drive them away by terror and despite, if they be not presently converted; yet it directly breaks this precept, and shows that they would be Masters and authors of mens salvation, and not waiters upon God, that only gives the increase. 5. If our hatred against sin proceed from complexion or disposition of nature, not from the work of the spirit, we must first correct our own error, before we open our mouths in rebuk against others. Pity it is to see, that many mens zeal in religion, is rather the motion of their irregular corrupt will, than the powerful operation of grace: which is the cause of many sharp, unseasonable, hot censures and contentions, each one contradicting other according to his humour, and all resisting the motions of the Spirit. Therefore every Christian must be warned not to compare himself with himself, nor to measure himself by himself; for every man is as tall as his own measure: but he must judge himself to find out the exuberant, abounding, reigning complexion, and that being found, he must be far from favouring and defending it in the things of God, which is the usual manner of flesh and blood. But on the contrary, he must suspect and stop himself in that way to which his inclination over-hurries him, and condemn his error when he goes astray, and having condemned it, return back into the true way. Now for direction in this case, it is good to set before our eyes for patterns, both the words and deeds of men truly sanctified, or rather the words and deeds of the Spirit speaking and living in them, even such whose unpartial uprightness hath wholly given them up from the flesh to the Spirit. Again, we must remember that the motions of the Spirit are free, universal, and uniform. Every Saint or son of God, by the aid of the Spirit inwardly freeing him, and outwardly teaching him, must strive to have an universal liberty of soul, free and inclinable to the approving of all truths, and to the love and practise of all goodness. This is the great and glorious Liberty of the sons of God, and of them alone, that their souls being lifted up from the hinges of the flesh, and new fastened to the Spirit, thereby they have a freedom to move whensoever the Spirit moves, and to love whatsoever the Spirit loves; all truths they gladly receive, all goodness they highly prise and esteem. This then is the thing that we must look unto in ourselves, before we reprehend what is amiss in our Brother, that our disesteem of sin be not measured by our disposition and inclination, but by the truth; else we shall but strive to correct sin with sin, which is unprofitable. Amb●. de office. Monac. lib. ●. Objurget amicus amicum, non jact antiae study, said affectu charitatis. neque admonitio aspera fit, neque objurgatio contumeliosa. Isid. de sum. bon. lib. 3. cap 91. Qui delinquentem superbo, vel odioso animo corrigit, non emendat said percutit. Lev. 19.17. Jam. 1.20. Nunquam aliens peccati suscipiendum negotium, nisi quam internis interrogationibus examinantes conscientiam nostram, liquido nobis coram Deo responde●●mus, dil●ctiono nos f●cere. Quidque enim lacerato a●●mo dixeris, punientis est impetus, non charitas corrigentis. Dilige,& die quicquid volet. August. in Epist. ad Gal. Plus proficit amica correctio, quam accusatio curbulenta: Illa pudorem incurit, baec indignationem movet. Amb. in Luk. Perversum corrigere, nihil aliud est, quam stimulare insanum, quam olcum adhibere omino,& ventis incendio superare. Prov. 9.8. Mat. 7.6. Aliu● silere quod voles primum sile. Sen. Hyppol. Act. 3. lib. 2. Quod tacitum esse velis, nemini dixeris. judge. 14. And not only so, but it will be hard to keep moderation, when we follow the bent of our complexion, and look more to what is pleasing unto us, than what should please indeed: which in admonition is specially to be looked unto. For the occasion and manner of reproving oft-times makes the reproof effectual, and an especial part of the manner is this, That it proceed from a visible charity. Splenatick and eager reproofs harden those affections, which they pretend to soften; because these reproofs look like a quarrel or revenge, and not like the incisions of love, which hurt only, that they may heal. Surely, the aim and end of admonitions should be, the good of the admonished; and those are most commendable which are most effectual to this end; and not those which fit most with the humour of the reprover. Moreover, when contrary complexions meet in contention, they mutually exasperate each other to be stiff in their own courses: For the one rebukes in humour, not in love, the other conceits the admonition to proceed from distempered passion, blind choler, harshness of constitution, whereby he is the more hardened in his course, and stirred up to make opposition against counsel and advice. 6. If a man know assuredly that his admonition shall be in vain, or to no good effect, he is to forbear. For the end ceasing, all things tending to that end do cease also; If therefore no hope of reformation, which is the end of reproof, remains, rebuk itself is to be omitted: especially if it be found by experience, that the offender is so far from amendment, that he is thereby made the worse, the more outrageous. He that casteth the seed of wholesome admonitions into such accursed and unfruitful ground, shall reap none other reward of his labour, but the thorns of scorn and contempt. rebuk not a scorner, lest he hate thee. Give not that which is holy to dogs; cast not pearls before swine. It is small wisdom to contend with a mad man, if thou want strength to bind him. 5. All unseemly matters, all things unknown, things which concern us not, things above our reach, are in silence to be butted. 6. Thou art to conceal thine own secrets. That which thou wouldst not have known, tell no man: for how should another keep thy counsel, when thou canst not do it. samson revealing his own secret, overthrew himself. If thou desire ease by revealing them, tell them but to few, and to such as are faithful. Q. Before whom must we keep silence? A. The persons before whom silence must be used are these. 1. malicious enemies of religion: Give not that which is holy unto dogs; Mat. ●. 6. 2 Chro. 21.12. neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caaiphas. 2. Before Magistr●tes in their open courts; where such as come before them are not to speak till they be bidden or have obtained leave. Then Paul after the governor had beckoned unto him that he should speak, answered. Act 24.10. 3. In the presence of our elders and betters, who must have liberty and leave to speak first, Job 32.4. and must of others be heard with silence. And here all Children and Servants must remember, when they are justly reproved, to be silent, and not to answer any thing again: If unjustly they be taxed, their reply or defence must be sparing, Tit. 2.9. moderate, in due time, and with due reverence. Servants must not crossly and stubbornly reason and dispute matters with their Masters: but in silence and submission learn to sit down with the worst, even when they suffer wrong: and if they would clear themselves from unjust blame, they must have respect to all circumstances of time, 1 Sam. 24 10. Job 31. 1●. Prov. 23.9. Prov. 26.4, 5. Mic. 7.5. place, persons, and do it with all submission and soft answers. 4. Fools and prattlers, tale-bearers and busy-inquirers are not to be answered, unless it be to let them see their folly. 5. In the presence of weak Christians we must forbear to dispute of questions and matters of doubt, that might turn them out of the way, nor weaken their faith. Q. What other Rules are to be observed in lawful silence? A. 1. Decent silence doth not pre-occupate or snatch an answer, when another is asked because this is troublesone both to him that asketh and to him that is asked: To him that asketh the question, as if he knew not of whom to ask what he would: to him that is asked, as if he were not able to satisfy him that asketh. 2. This virtue doth not speedily leap into speech: but observes diligently the manners and necessity of him that asketh the question. 3. If it perceive a mind desirous to learn in him that putteth forth the question, it represseth the answer, that it may answer considerately, and the other add whatsoever he pleaseth. 4. If any question be to be dispatched, it circumscribeth the answer by the necessity and him that asketh the question, Non est ejusdem& multa& opportune dicere. but digresseth not upon every small occasion into the rehearsal of those things, which are well known to the relater, and oftentimes are not unpleasant; but not fit for the present occasion. Q. Is not this silence opposite to Ingenuity and Boldness of Speech? Joh. 7.24. 1 Cor. 11.18, 19, 20. joh. 8 15, 16, Lev. 19.17. 1 Sam. 13.13, 14. Eph. 6.20. A. Silence and Boldness do well agree: for ingenuity and boldness is a virtue, whereby we do freely, without fear, according as our place, calling, time, occasion, and necessity requires, reprehend things to be reprehended, praise things to be praised, communicate things to be communicated, and profess things to be professed: But this liberty doth notably consent with decent silence. As no man knoweth how to speak, but he that can hold his peace: so none can keep silence as he ought, but he that is bold to speak as occasion is offered. Q. May a man make use of hope of happiness to encourage him to look well to his Tongue? A. Goodness and happiness being linked together, and wickedness and misery, the understanding and will more readily employ and bend themselves to the good, and from the evil by reason of that union. And surely, happiness being tied to goodness by the chain of providence, we cannot but mend our place to goodness, by the sight of annexed happiness: and it were folly not to look on that which may both delight and encourage us. Our will desires good, and therefore good being tied to goodness, gives more appetite to the will. And surely herein was the same kind of action in the Heathens, though by mistaking. For these did seek a sovereign good in virtue; and even for that sought it the more fervently. Now the odds is this, that we have a sovereign good with virtue, though not in virtue, conjoined but not confounded. So virtue is lovely to us, but God the Fountain of virtue is far more lovely, and to him we walk in the path of virtue. Now there is no baseness in loving virtue well for itself, neither in loving the author of virtue better then it, neither in loving virtue the more for leading us to the author of virtue. CHAP. III. Wherein the abuse of the Tongue consists, viz. in sinful Speech, and unlawful Silence. With the several Kindes of sinful Speech, and unlawful Silence that is to be avoided. Question: WHerein stands the abuse of the Tongue? A. In sinful Speech, and unlawful Silence. Q. What are the kindes of sinful Speech? A. They are divers. 1. Wicked or devilish in respect of matter or manner, Esa 3.8. Act. 19.9. as when men speak against grace or gracious courses, or utter evil words which tend to destroy their own souls, or the souls of other men. To this Head are referred. 1. Words that issue from infidelity and unbelief, when men give no credit to the threatenings, laugh at the promises, or question the truth of them, and disregard the Commandements of God. Thus the Israelites sinned in saying, Can God prepare a Table in the Wilderness? Moses spake unadvisedly, Hear, Psal. 79.18. Num. 20.11, 12. Gen. 18.12. Psal. 73.13. O rebellious people, shall I bring water out of the Rock? Sarah offended in that she laughed at the promise of God. Hereunto may be referred the opprobrious speeches which ignorant seduced persons belch out against the Gospel and true Religion. 2. Words of impatience and discontent; as that of the israelites, O we wish we had died by the hand of the Lord, in the land of egypt, Exo. 16.3. 1 Cor. 10.10, 11. Numb. 14.2. Psal. 106.24, 25. when we sate by the flesh pots. And of David, Absolom, my son, my son, would God I had died for thee. The like we have mentioned of Job, Jeremiah, and other servants of God, who in perplexity of spirit, when the fire was kindled within their breasts, have let fall some distempered speeches. 3. Irreverent speeches respecting God or man. The Name of God is unreverently abused, Job 3.1, 2. Jer. 15.10.& 20.7, 8. Mat. 5.37. Jam. 5.12. 1 Cor. 10.10. Lev. 24.16. Num. 23.13. The word signifieth to pierce or strike through. Esa 36.6. Hab. 3.14. Zech. 5.2, 3, 4. Mal 3.5. Lev. 19.12. Exo. 30.31. when m●n toss his Titles in their mouths without any respect or awe of his glorious Majesty, by vain and customary swearing, and such like asseverations as I will give you my head, I will adventure my hand, in common talk; by hellish blasphemy, when men use such speeches of God or his works, as do either detract from his Majesty, or ascribe unto him things unbeseeming; by perjury or false-swearing, when men call God to witness a lye: which is a strange sin: for the perjured person doth not only sin himself, but withall endeavoureth to entangle God in the same sin with himself. In this kind also men sin, when they make or recite jests which are contrived out of the Phrases of Scripture. The oil wherewith the Tabernacle, and the ark of the Testament, and the Priests were anointed, was holy: and therefore no man might put it to any other use, as to anoint his own flesh therewith, or to make the like unto it. And the scoffing of Julian the apostate is very fearful, who was wont to reach Christians boxes on the ear, and withall bid them turn the other, and obey their Masters commandement. Whosoever shall smite thee on the right cheek, turn to him the other also. And he denied pay and like reward to his souldiers that were Christians, because he said he would make them fit for the Kingdom of Heaven, considering that Christ had said, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. To pray in sport, or to make men merry, is great presumption. To say, as some use, in play, God sand me such a carded, or such a cast, or I pray God I may win this or that game, is too saucy and malapert behaviour for any, and will not stand with the reverend respect that each one of us oweth to Gods Majesty. The Rule then is here, that as we exclude not Gods presence in play, so we call not in his providence to further our play. oaths are sacred, Prayers are holy, and the Name of God glorious, yet they must serve the recreation, and man must be delighted, though God be blasphemed. A fearful thing it is, for man to delight himself in that wherein God is dishonoured; If there were no other thing but the abuse of Gods Name, of Sentences of Scripture, and such holy things, this were enough to make players of this nature( and such are most) abominable to every good Christian. For if thou be a Christian, thou art like unto Lot, and thy righteous soul will be vexed with the dishonour of thy God. Now if thou art vexed therewith, how canst thou go to be vexed? Canst thou take delight in vexation, and wilt thou give Money for it? And if thou be not vexed, then art thou no good Christian. Here also men must learn to take heed of all manner of charms and enchantments, which commonly are nothing else but words of Scripture or such like, used for the curing of pains and diseases both in men and beasts. But such practices are devilish. For the Word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, repentance, sanctification; but it doth not serve to bring unto us corporal health. Irreverent speeches against men are; 1. scornful nick-names cast upon the Ministers of the Gospel, Jer. 20.7. 2 Chro. 36.16. 2 King. 2.23. Eccl. 10.20. Exo. 22.28. Act. 23.5. 2 Pet. 2.10. ●rov. 14.21. Prov. 17.5. as the Children that mocked the Prophet Elisha, crying, Go up thou bald-head. 2. Reviling, malapert, dishonourable words against or in the presence of our superiors, Magistrates, Parents, Masters, Ancients; This is forbidden in the Law, Thou shalt not speak evil of the Ruler of the people. 3. Contemptuous speeches of our Brethren, which argue vile esteem, though in themselves they be poor, lame, blind, or miserable. He that despiseth his neighbour sinneth: Who so mocketh the poor, reproacheth his Maker. 4. unfaithful words are evil: and these of divers kindes. Prov. 14.5. First, Lying, when men speak not agreeable to the nature of the thing, or the rule of faith; as Gehazi. after he had received money and garments of Naaman the Syrian against Elisha's will, he went and stood before his Master, who said unto him, Whence comest thou, Gehazi? who making it nothing to lye for a vantage, smoothed it over finely, and said, thy servant went no whither. 2 King. 5.25. Mic. 6.12. Gen. 34.13. 1 Sam. 28.1, 2.& 27.10, 11. Mat. 22.26. Prov. 21 6.& 12.19. Psal. 36.3. Job 15.5. Prov. 26.23, 24. Psal. 12.2. Psal. 10.7. Psal. 55.21. Isa. 13.12. Act 22.22. Prov. 27.14. This is a common sin amongst most men, but utterly condemned as abomination in the holy Scripture. Secondly, Deceit and cozenage, when men speak contrary to their mind, or delude with fond equivocation, even of purpose to deceive. The men that give themselves to such language are double-tongued, having one thing in heart, speaking another with their lips. They speak vanity every one with his neighbour: with flattering lips, and a double heart do they speak, The wicked man is thus described, His mouth is full of cursing, and deceit, and fraud; he speaketh friendly with his mouth, when war is in his heart. Thirdly, Flattery, whereby for hope either of favour or gain, men, especially such as are of dignity and place, are soothed up in their sins, and extolled above measure, even to their faces. As when Herod arrayed in Royal apparel, and sitting on the judgement Seat made an Oration, the people gave a shout, saying, The voice of God, and not of man. But mark what Solomon saith, He that praiseth his friend with a loud voice rising early in the morning, it shall be to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the Tyrant: of tame beasts, the Flatterer. Another said, that Flatterers are worse then Crows; for they eat only dead carrion, Prov. 29.5. these feed on living men. A man that flattereth his neighbour, spreadeth a net for his feet. Prov. 25.9. Fourthly, Rash and indiscreet discovery of secrets committed to our trust, being moved thereunto by pain, wrath, flattery, fear or levity: as to manifest unto persecutors when and where the Saints assemble to worship God. Prov. 11.13. He that is of a faithful spirit, concealeth a matter. Fifthly, Inconstancy, when beside all reason men change and forsake the truth before testified: Eph. 4.14. for as the truth is one and the same, so should our testimony be. Sixthly, Pertinacy in defence of error, when being convicted men will not cease to maintain their error. 5. Words proceeding from obstinacy, arrogant and impious stiffness against true piety and godliness; Exo. 5.2. Mal 1.13, 14. Mal. 3.13, 14. Psal. ●4. 6. as to snuff at the worship of God as irksome and tedious; to say and maintain that no profit is to be gotten in the service of God; to scorn and mock at the poor that putteth his trust in God, calleth upon his Name, and walketh before him in holiness and purity of life; Jer. 6.16. and impudently to profess that they will not do what is spoken unto them in the Name of the Lord. These monsters of men set their mouth against the Heavens; and their Tongue walketh through the earth. Psal. ●3. 9. Job 21. ●4. They say to God, depart from us, we desire not the knowledge of thy ways. 6. Immodest speeches, and these are. First, Rotten and filthy, when men without all regard of honesty, virtue or shamefacedness, delight themselves in ribaldry; obscene, scurrilous, and beastly talk. Let no corrupt communication proceed out of your mouth. But now put ye off all these, anger, wrath, malice, blasphemy, Eph. 4.29.& 5.4. Col. 3.8. filthy communication out of your mouth: for an unclean Tongue is the character of an heart empty of grace, poisoned with shameful filthiness: It is a sign that men retain only the outward shape and proportion of men, but be indeed changed into beasts. Secondly, Lofty and boasting, when men brag of their wisdom, might, valour, bounty, credit and greatness: but most of all, Jud. 16. vers. Prov. 14.3. Psal. 12.2, 4. Act. 8.9. Jam. 3.5. 2 Tim. 3.2. Psal 52.1. Rom. 1.30. Luk. 18.11, 12. Psal. 73 8. Mat. 7.1. Job 1.9, 11. 1 Sam. 22.9. when they vaunt of their sin, and glory in their shane. Why boastest thou thyself in mischief, O mighty man! It was the sin of the Pharisee that he prayed thus, Lord, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. It is one note of a proud ungodly man, that he speaketh loftily. Thirdly, Heady and rash judgement, whereby men take liberty to censure and condemn others, without a calling, before they truly understand the cause. Thus the Devil dealt with Job, saying, Doth Job fear God for nought? But stretch out thine hand now and touch all that he hath, to see if he will not plaspheme thee to thy face, Such was the dealing of Doeg with David, I saw the son of Ishai( saith he) when he came to Abimelech the son of Ahitub, who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of goliath, insinuating that he had conspired with David against the King. Fourthly, Unseemly speaking by clamour, or rude undecent loudness and lifting up the voice. Let clamour and evil speaking be put away from us. Eph. 4.31. Prov. 25.24. It is better to dwell in a corner on the house top, than with a brawling woman in a wide house: They that upon every small occasion make their sound to be heard, and the house, yea, the street to ring again, must know they offend grievously, be their words in themselves considered never so just and true. 7. revengeful words, which are of divers sorts and degrees. First, Rash and sudden, which proceed from unadvised anger; of which kind are all reproachful terms, as fool, witless, shallow-brain; and all ireful upbraidings, whether of kindness received, or of sin committed. He that saith to his Brother, Thou fool, Mat. 5.22. shall be in danger of hellfire. Secondly, Tart and bitting quips and girds, that tend to vex and disgrace our Brethren. Let no uncleanness be once name amongst you, Eph. 5.4. non foolish talking, nor jesting, which are not convenient. Thirdly, Mischievous and spiteful words which may do hurt. Prov. 12.21. Psal. 59.7. Psal. 50.19, 20. Psal. 10.7. 2 Sam. 25.10. There is that speaketh like the piercings of a sword. Behold( saith David of his enemies) they beltch out with their mouth; swords are in their lips; under their Tongues are mischief and vanity. Fourthly, Contemptuous and vilifying words; as that of Nabal to the Messengers of David, Who is David, and who is the son of Jesse? There be many servants now adays that break away every man from his Master. Fifthly, Cursings or imprecations, either against men or other creatures. Curse not the King, Rom. 3.14. Rom. 12.14. Eccl. 10.20. Jer. 15.10. Lev. 19.14. Psal. 109.17, 18. judge. 17.1, 2. Col. 3.8. 2 Tim. 3.2, 4. Rev. 13.6. Jam. 3.10. no not in thy conscience: and curse not the King in thy bed-chamber. When the Mother of Micah had lost her silver that she had dedicated to superstition and idolatry, she fell to cursing for it: in whom as in a glass, we see the cursed nature that is in most people, that when any thing crosseth them, or befalls them otherwise then they would, it drives God out of remembrance, and the consideration of his providence, or of their own just desert which hath brought it upon them; and so they let pass their duty, which in such accidents God calls them to practise. That which is presentest with us, is wrath and revenge; which seeing we cannot have to the full upon the supposed wronger of us, therefore that tool which is readiest we draw; even a venomed arrow out of the quiver of a poisoned heart, cursing and banning. Thus men do when their goods are impaired by ill debtors, suretyship, cozenage, ill bargains, robbery, nay, even when Gods more immediate hand crosseth them, as in travel by Sea or Land, Job. 31.30. Prov. 20.20.& 30.11. in their Harvest and Commodities, by unseasonable weather, bad success or the like. And then they let the Arrow fly, light where it will, sometimes upon God himself( for he that nurseth his lot, nurseth God, and if he were within his reach, he would surely challenge him) and sometimes upon men, and sometimes upon the senseless creature itself wherein they are crossed, or which crosseth them, by the side whereof they wound God himself. Psal. 15.19, 20 Prov. 30.10. 8. Defamatory and slanderous words, which be raised by false accusers, and carried up and down by make-bates and tale-bearers, are sinful and ungodly. Exo. 23.1. Thou shalt not take up a false report: that is, neither receive it of others, nor speak of it unto others; as taking up is for speaking or using any way. Thou shalt not walk a tale-bearer among thy people. Exo. 20.7. Lev. 19.16. 1 Sam. 22.9. 1 King. 10.15. Ezek. 27.15, 17, 22, 23. Cleaver in Prov. 11.13.& 20.19. Cartwright in Prov. ibid. Prov. 11.13.& 20.19. Ezek. 22.9. Jer. 9.4.5. 2 Tim. ●. 3. 1 Tim. 3.11. Tit. 2.3. Aquila in Prov. 11.13. Dan. 6.24. Rev. 12.9, 10. syriac in Mat. 4. ● 2 Cor. 12.20. Prov. 26.20.& 18.8.& 16.28. The Hebrew word Rokel properly signifieth a Merchant or Trafficker up and down with Spices or other things, whereupon Rakil( the word here used) is a tale-bearer or accuser, that maketh merchandise as it were of words, uttering them as wears, going from place to place, to hear, and to spread about criminations of other men. His property is described to be a revealer of secrets; his end, to shed blood; yet pretending friendship and good neighbourhood. Wherefore the Greek translateth it in Leviticus, Thou shalt not walk with guile: and in the Proverbs he is called in Greek, double-tongued The Holy Ghost in the New Testament seemeth to call him in Greek false accuser, caluminater, or make-bate: and so Aquila( an Ancient Greek Interpreter) translateth the Hebrew word. And to this the Chaldee version agreeth, saying, Thou shalt not divulge accusations,( or criminations) among thy people. Which phrase is used in Daniel, of those men which made accusation against Daniel, there translated in Greek, that made accusation. Hereupon the Devil hath his Name of caluminating and accusing the Brethren: whom the syriac calleth a divulger of accusations or criminations. They are also called whisperers, because they privily wound the credit of their neighbour, and traduce them in secret. They sow not their calumnies clearly and with a loud voice, but they do it in corners, when no witness is present. This tale-bearing is of divers sorts. 1. When men whisper abroad secretly the faults of another, whereas they should rather admonish the party; as Cham when he had seen his Fathers nakedness, ran strait and told his Brethren. For he only is not to be accounted a whisperer that rehearseth things forged of himself or others: but he that uncovereth things true, which ought not to be spoken, or to any other, than to whom he ought. 2. When they add to or change the thing said or done, as it serveth for their purpose. Some of the wtinesses which came against Christ, Mat. 26.60, 61. charged him to say, I will destroy this Temple which is made with hands, and in three daies build another without hands. Where first they change his meaning; for Christ spake of the Temple of his body. Secondly, They add to the words; For Christ said not I will destroy this Temple, but destroy ye this Temple. Therefore they are noted to be false-witness bearers. 3. When men surmise, and tell that upon suspicion or conjecture which was never done. When Jeremy was going out of Jerusalem to the land of Benjamin, Irijah took him and said, Thou fliest to the chaldeans. Then said Jeremy, that is false, I fly not to the chaldeans, Jer. 37.13. but he would not hear him. The fourth is coloured tale-bearing, when one speaketh evil of another with fine prefaces and preambles, feigning that he is very sorry that his neighbour had done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. The fifth is worse then the former, when men out of envy and il-will, do misconstrue the words and actions of men, and not only take things in the worst part, but also defame them for well-doing. Thus the Pharisees dealt, Mat. 11.19. John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners. The sixth, when men forge and device false accusations to bring the righteous into disgrace, as David complaineth of his enemies, that they laid to his charge things he never knew. This abuse of the Tongue to be a most hateful 'vice, appeareth, First, By the root whence it springeth, which is a naughty, froward heart. A naughty person, a wicked man, Prov. 6.12. walketh with a froward mouth. Secondly, By the effects, which are poverty and destruction to the party himself, hatred and contention amongst others. Prov. 14.23. Prov. 10.11. Prov. 12.13. Prov. 13.3. Prov. 16.20. vers. 30. Prov. 26.22. Jer. 6.28.30. Psal. 140.11. In all labour there is profit, but the talk of the lips tendeth only to poverty. Violence covereth the mouth of the wicked: The wicked is snared by the transgression of his lips. He that openeth wide his lips shall have destruction. A froward man soweth strife, and a whisperer separateth chief friends. A violent man moving his lips, bringeth evil to pass. Thirdly, When the sins of the Tongue spread in Israel with other sins, that they walked as tale-bearers, they were called reprobate silver, because the Lord had rejected them. David prayeth thus against the wicked, Let not an evil speaker be established in the earth: Psal. 101.5, 7. evil shall hunt the violent man to overthrow him. And so he promiseth to cut off him that slandereth his neighbour, and to expel out of his Family him that worketh deceit, and telleth lies. Fourthly, He that speaketh evil of his Brother, and judgeth his Brother, Iam. 4.12. speaketh evil of the Law, and judgeth the Law, because he doth what the Law condemneth. Fifthly, Memorable are the examples of Gods judgments upon the abusers of their Tongue, specially in swearing, perjury, blasphemy, scoffing at Religion, cursing and such like. Some few I will here set down, as they are related by good authors worthy credit. In the time of King Edward, Fox Act& Mon. Vol. 2. Reign of Queen Mary. App. a young Gentleman of cornwall being in company with other more Gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younger entred into talk, and began withall to sweat outrageously, and to use ribauld speech; being gently reproved, the young Gentleman took snuff, and said to the reprover, Why takest thou thought for me? take thou thought for thy winding-sheet. Well, quoth the other, Amend, for death giveth no warning: for as soon cometh a Lambs skin to the Market, as an old Sheep skin. But still he continued raging more and more in words and oaths, till at length passing on their journey, they came riding over a great Bridge, standing over a piece of an Arm of the Sea, upon which bridge this Gentleman swearer, spurred his Horse in such sort, as he sprung clean over with the man on his back, who as he was going, cried saying, Horse and man and all to the Devil. Again, There was in Lincolnshire a Serving-man, Peter Stubs Book printed 1583. who had still in his mouth an use to swear Gods precious blood, and that for very trifles: being often warned by his friends to leave the taking the Lords Blood in vain, did notwithstanding still persist in his wickedness, until at last it pleased God to visit him first with sickness, and then with death: during which time of the Lords visitation, no persuasion could move him to repent his foresaid plaspheming, but hearing the Bell to toll, did most hardly in the very anguish of death, start up in his Bed, and swear his accustomend oath that the Bell tolled for him. Whereupon immeditatly the blood abundantly from all the joints of his body, as if it were in streams, did issue out most fearfully from mouth, nose, wrists, knees, heels, and toes, with all other joints, not one left free, and so died. Euseb. lib. 6. cap. 8. Three men conspired together against Narcissus Bishop of Jerusalem, a man that lead a godly and blameless life, and they charged him with an heinous crime: all three confirm their accusation by oath, that it might seem the more probable. The first wisheth, if it were not so, that he might be burnt. The second, that he might die of a loathsome and grievous disease The third, that he might lose his eyes. Afterward in process of time, the first had his House set on fire in the night, and he with all his Family was burnt. The second was smitten with the same fearful disease which he wished unto himself from the head to the sole of the foot, and died thereof. The third seeing what was befallen these twain, repented, and confessed the conspiracy against Narcissus, and lost his eyes with lamentation. Anno 1444. Bonfiinius rex hunger. Dec. 3 Lib. 6. When Vladislaus King of Pole and Hungary had made truce with the Turkes without consent of the Pope, or other his Allies: Eugenius pretending it unlawful for him to make peace with a common enemy to the Name of Christian without the authority papal, sent cardinal Julian to solicit Vladislaus to renew war upon the turk notwithstanding his oath; which he pleaded to be frustrate: whereupon having ventured the war, according to the Cardinals instigation, after doubtful battle for three daies space, at length he drove Amurathes to hard shifts, and in a manner to despair: insomuch that leaping out of the midst Camp, and pulling out of his bosom, and showing openly the scroll of the Oath, with a loud voice he crieth; These be the Leagues, O Jesus Christ, which thy Christians have strike with me. They have made an holy Oath by thy Godhead, and yet have broken the faith under thy Name given. Now therefore, O Christ, if thou be a God, as they say; and we err in the knowledge of it; avenge, I beseech thee, thine own and my wrongs, and unto them that have not as yet known thy holy Name, show punishment upon Truce-breakers. The event in the death of Vladislaus the King, and Julianus the persuader, and by that occasion of the Christian Army in that Conflict soon after falling out, declared an ear given to an Infidels complaint against the Christians, who by this doing had caused the Name of Christ, so much as in them lay, Fox ubi supra. to be amongst the Heathen evil spoken of. In the daies of Queen Mary, as James Abbes was lead by the Sheriff to execution, divers poor people stood in the way, and asked their alms: he then not having any money to give them, did put off all his apparel, save his shirt, and gave it unto them, to some one thing to some another, in the giving whereof, he exhorted them to be strong in the Lord, and to stand steadfast in the truth of the Gospel. While he was thus instructing the people, a Servant of the Sheriffes going by, cried out aloud, and plasphemously said: Believe him not good people, he is an heretic, and a mad man out of his wit: believe him not, for it is heresy that he saith And as the other continued in his godly admonition, so did this wicked wretch blow forth his plasphemous exclamations: until they came unto the place where they should suffer. But immediately after this Martyr was bound to the stake, and fire put to him, such was the fearful stroke of Gods justice upon this blasphemous railer, that he was there presently in the sight of all the people strike with a frenzy, wherewith he had before charged that good servant of God: who in his furious rage and madness, casting off his shoes, and the rest of his clothes, cried out unto the people, and said, thus did James Abbes the true servant of God, who is saved, but I am damned: and thus ran he about the Town of Bury, still crying, that James Abbes was a good man and saved, but I am damned. Again, Children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some another: among the rest, one said, He is a good old Father: to whom another, name Dennis Benfield, replied with a most outrageous blasphemy not fit to be name. But shortly after this young girl was so stricken, that all the one side of her was black, and she became speechless, and died. One Burton a bailiff of Crowland in Lincolnshire, who made show to be a great friend of the Gospel in King Edwards time, but in Queen Maries time, he moved the Parish to show themselves the Queens friends, and set up Mass speedily, to which purpose he called upon them still in the Queens Name: and when he saw his words were not regarded, he got him to Church upon a Sunday morning, when the Curate began to say service according to the form used in King Edwards time: and coming to him he said, Syrrah, will you not say Mass, buckle yourself to Mass you knave or( swearing a bloody oath) I will sheathe my Dagger in your shoulders. But not long after, this bailiff riding from home with one of his neighbours, as he returned home, a Crow flew over his head, singing after her wonted manner, Knave, Knave, and dunged upon his nose, which ran down upon his mouth and beard: which so amnoyed his stomach with a poisoned savour, that he never ceased vomiting until he came home, whereof within few daies he died, without any token of repentance. One John Apowell, mocked one William Moulden, as he was reading an English Service-Book in a Winters Evening, deriding him at every word with contrary gauds and flouts: Wherefore the said William checked him, saying, he mocked not him but God. But as the said William was reading these words, Lord have mercy upon us: The other with a start suddenly said, Lord have mercy upon me: Then William asked him wherefore he was afraid; He answered, when you red Lord have mercy upon us: me thought the hair of my head stood upright with a great fear that came upon me: The next day in the morning he fell mad, and after that he say night and day, and his tongue never ceased crying out of the Devil of Hell: Thus he lay six daies, that his Master and all the rest of the house were weary of the noise, and sent him to Bedlam. Two she Bears out of the Wood, devoured forty and two Children of them that mocked Elisha the Prophet. 2 King. 2.24. Some being in Communication about Cramner, Ridley, and Latimer, in an House at Abingdon in berkshire: One Lever a Ploughman dwelling at Brightwell, said that he saw that evil-favoured knave Latimer, when he was burned, and that he had teeth like a horse, at which time and hour, the son of the said Lever most wickedly hanged himself. The Jews at the arraignment of Christ cried, saying, Mat. 27.25. His blood be upon us and our Children: which imprecation is verified upon them unto this day. At Newburge in Germany a certain Mother cursed her son, saying, Get thee away, I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again, Lonicerus. Theat. Hist. Praec. 4. a Mother brought her Child to the University at wittenberg, by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The Devil take thee, and thereupon presently the Child was possessed. The Lieutenant of the Tower, The Lieutenant of the Tower, his speech and repentance. who was executed upon Tower-Hill, on the 20th day of November 1615, at his last end confessed, that in his younger daies,( as well beyond the Seas, as in his own country) he was much addicted to idle vain game, and being haunted with ill luck( as he called it) upon a time much displeased at his loss, clapping his hand upon his breast, If ever I play again, then let me be hanged: which he neglected to perform, and was payed home according to his wicked imprecation. 2. Vain and idle speech, that tends to no use or profit is to be shunned. Either speak something better then silence,( saith the Heathen man) or keep silence. Again, prescribe to thyself two times of speaking, Euripides. that either thou speak of things undoubtedly known, or of things necessary: for in these only speech is better then silence: Isocrat. ad Democr. Aut oportet silere, aut meliora afferre silentio. Mat. 12.36. but in other things we must rather hold our peace than speak. Use seasonable silence or profitable speech. Our Saviour hath told us plainly, that of every idle word that men shall speak they must give account at the day of judgement: Not only evil words, but frivolous, which are not behoveful to speaker or hearer, are very dangerous, as which make men liable to the judgement of God. awl. Gellius. lib. 1. cap. 15. Illud sapientis est viri, paucis plurima posse v●rbis, been complecti. Optimus est homini linguae thesaurus,& ingens Gratia, quae parcis mensurat singula verbis. Hesiod. 3. Speech is then faulty, when it is immoderate and exceeds measure. Thou must shut up words with silence, and silence with seasonableness. It is the point of a wise man to speak much in few words, not to comprehend little in many. The weight of sentences is from the matter contained in them, not from the multitude of words wherewith they are stuffed: In this particular men offend, when they spin out a little matter with length of words, and empty sounds. But that speech is not long, when words are fitted to the nature of things themselves. Think him long( saith the Heathen) who speaketh nothing fitly, though he pronounce only two syllables: But think not him long who speaketh well, although he shall say very much, and for a long time. Nor are th●y faultless, who letting pass all discourse of serious matters, abound in mirth and jests, whereas it is to be used sparing as salt to season and revive, not to wast the spirits, or consume time. In like manner to talk and confer of earthly things copiously, and to go over the same things again and again, when they might be dispatched in few words at once, cannot be esteemed less then an incontinency of speech, the sign of an earthly heart. awl. Gellius. lib. 1. cap. 2. 4. Words as men say of fish, if unseasonable, do stink. It is better to say nothing, than to speak out of season. It behoveth us to know the manner of the occasion: for that is the point of wisdom. They that sing unseasonably, though they do it skilfully, they are not approved, but undergo the crime of folly. Thou dost but trifle, if thou play the Philosopher unseasonably. Herein they offend, who misspend the time that God hath consecrated to his service, in worldly conference about their own affairs. And they likewise that cast the pearl of the Gospel before swine, Prov. 23.9.& 9.8. Mat. 10.14. 2 Sam. 25.36. 2 King. 18.36. and bestow admonition upon them that are not capable of it. Cleostratus to him who asked, Art thou not ashamed of drunkenness, answered, Art thou not ashamed to admonish a drunken man? For counsel given to men distempered, is clean cast away. 5. Rash speeches are evil. It is better to say nothing, than to speak without good advice and deliberation. Eccl. 5.2. Prov. 19.2. Be not rash with thy mouth. Both the mind without knowledge is not good, and he that hasteneth with his feet sinneth. Two vices are here matched together, and reproved together, as dangerous and hurtful, whereof the one is the cause of the other, which are ignorance and rashness. He that answereth a matter before he hath heard it, Prov. 18.13. it is a folly and shane to him. To make answer, or reply to a speech, or at all to speak of any matter before a man hath thoroughly heard, and fully informed himself therein, is a rash and indiscreet part, and the evil consequents thereof, cannot but redound much to his discredit. Silence for the most part is a note of wisdom, a means of safety. A fool( saith the Philosopher) cannot hold his peace at a Banquet: but yet silence is sometimes faulty. As 1. hypocritical silence, when a man continually holdeth his peace, because he thinketh the worship of God to consist therein. This was the gross error of the Pattolorinctists or Silentiarists. Dan. de haer. lib. 63. But the Scriptures which command moderation of the Tongue, do never impose perpetual silence. For by speech as well as by reason man differs from a beast, and he that takes away the use of speech from amongst men, doth not only deprive man of many profits pertaining to this life, but also turn him into a bruit beast, yea, into a stock and ston. And certain it is, he sinneth against God and that grievously, who speaketh not when he ought, no less then he that speaketh otherwise then he ought. 2. Forced silence, when the adversaries of truth and innocency being overcome with the light that they cannot but discern, are compelled to keep silence. As it is said of the Spies, that were sent forth of the Scribes and Pharisees to entangle our Saviour Christ, when they heard his answers, Mar. 3.4. Luk. 20.26. they marveled at him, and held their peace. 3. Wicked and unseasonable silence, when men hold their peace being called of God, and having opportunity to speak. First, Thus it is unlawful to keep silence, when the glory of God requireth that we speak. Out of the mouths of babes and sucklings thou hast ordained praise, Psal. 8.2. If these should hold their peace, the stones would immediately cry out, Luk. 19.40. It belongeth to the Ministers of the Gospel with boldness to publish the message that God hath put into their mouths, notwithstanding the world fret and rage against it. son of man, go get thee to the house of Israel, and speak with my words unto them, Ezek. 3.4 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak and be no more dumb, Ezek. 24.27. The Lord spake to Paul in the night by a Vision, Be not afraid, but speak, and hold not thy peace, Act. 18.9. As the Preachers of the Gospel must publish the glad tidings of Salvation: so must Christians make profession of the Faith and true Religion. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10.10. I believed, and therefore have I spoken; we also believe, and therefore speak, 2 Cor. 4.13. Secondly, We must not hold our peace when the safety of the innocent requireth that we speak. Open thy mouth for the dumb, in the cause of all such as are appointed to destruction, Prov. 13.8, 9. That is, speak in the behalf of the oppressed, who because they cannot, or dare not pled for themselves, may well be called dumb and yet have an equal, just, and righteous cause. Deliever them that are drawn to death, Prov. 24.11. For shouldst thou withdraw thyself from them that go down unto destruction? Job. 29.13, 14, 15, 16. If thou be a Magistrate, rescue by thy power such as being innocent are brought into the danger of death or undoing; or whosoever thou art, by all lawful means seek the deliverance of them that without cause be drawn into danger. For if any be justly troubled, or condemned to die, it belongeth not to us to meddle with him, otherwise then by praying for him, or inciting him to repentance. But if might oppress right, or violence be offered to the poor afflicted, every one is bound to defend his neighbour, as much as in him lieth. Governours must minister help to the oppressed by virtue of their Authority; inferiors by giving counsel, or testifying the truth of the cause; or in petitioning to the Prince, or such as have power of delivering: as Ebedmelech for Jeremiah; and easter for her people: or by prayer to God in their behalf; as the Church in the time of the Apostles for Peter: and in the time of the Prophets, for other godly men who were destinated to the slaughter. Thirdly, In public scandals, when we are called forth to bear witness, we must testify our knowledge. Prov. 29.24. Who so is partner with a Thief, hateth his own soul, and who heareth cursing and bewaileth it not. Lev. 5.1. If any soul hear the voice of swearing, and is a witness, whether he hath seen it, or known of it, and do not utter it, he shall bear his iniquity. Silence then kept in such cases, causeth men to incur the recompense that is due to other mens offences, as themselves by bearing with them, and winking at them, have entangled themselves with the guiltiness thereof, and so made themselves obnoxious unto them. Fourthly, If we be privy to any secret offence wherein our neighbour liveth, we are to admonish him in private. If thy Brother shall trespass against thee, go and tell him his fault between him and thee alone. Mat. 18.16. Each man should be a Physician to his diseased neighbour, seeking the cure of his spiritual Maladies by grave and seasonable advice or reprehension. Thou shalt not hate thy Brother in thy heart, but reprove him plainly, and not suffer sin to rest upon him, Lev. 19.17. Warn them that are unruly, 1 Thes. 5.14. Others save with fear, pulling them as brands out of the fire, Jud. vers. 23. Fifthly, In distress the Saints are to be refreshed with words of consolation. Comfort the feeble-minded, 1 Thes. 5.14. I also could speak as you do,( saith Job to his friends) if your soul were in my souls stead, I could heap up words against you, and shake my head at you: But I would strengthen you with my mouth, and the moving of my lips should assuage your grief, Job. 16.4, 5. To him that is afflicted, pity should be shewed from his friend, but he forsaketh the fear of the Almighty, Job. 6.14. Sixthly, If we know harm to be intended against our neighbour, we are bound to reveal it wisely, that the mischief might be prevented. Thus Johanan the son of Kareah and all the Captains of the forces that were in the fields, came to Gedaliah to Mizpah, Jer. 40.13, 14. And said unto him, dost thou certainly know that Baalis the King of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But this must be done seasonably, that the evil might be avoided, and wisely, that we entangle not ourselves in trouble. Seventhly, In open and notorious cases, if we ourselves be not fit to admonish and rebuk, we must inform others who may be Physicians to the party delinquent, and minister unto him for the cure of the soul. As the house of Cloe informed Paul of the dissensions that were in the Church of Corinth, 1 Cor. 1.11. that by his Authority he might seek redress. 4. Sullen and passionate silence is to be condemned, when men refuse to salute their enemies courteously, or out of stubbornness will scarce vouchsafe a quiet, free, gentle answer to their superiors, equals, companions, when they are crossed, vexed, disquieted. If the heart swell so big, as to stop the free passage and current of the Tongue in fitting speech, it is far too great to be good. Dogged silence is as much displeasing, as far unbeseeming, as stubborn and saucy answering again. 5. Silence proceeding from want of delight in heavenly things or love to the glory of God, is vicious and to be condemned. All thy Works shall praise thee, O Lord, and thy Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power. To make known unto the sons of men his mighty acts, and the glorious majesty of his Kingdom, Psal. 145.10, 11. With my lips have I declared all the judgments of thy mouth, Psal. 119.13. My Tongue shall speak of thy Word: for all thy Commandements are righteousness. My lips shall utter praise, when thou hast taught me thy Statutes, Psal. 119.171, 172. 6. Silence is then faulty, when shane and fear of reproach drives men to keep silence from good words. We must neither expose Religion to contempt through unadvised speech, nor refrain altogether from good words, left we should be mocked. Princes did sit and speak against me: but thy servant did meditate in thy Statutes, Psal. 119.23. I will speak of thy Word before Kings, and will not be ashamed, Psal. 119.46. This faulty silence is a great offence. First, For that it robbeth God of his Glory, which is the highest sacrilege. Mat. 12.37. Secondly, If men shall be justified by their words; How shall they stand before Gods tribunal of Grace, who have continually kept from holy words. Thirdly, The Saints are commanded to exhort, admonish, rebuk, comfort, and build up one another in their most holy Faith. But they cannot yield obedience to this Commandement, if they give way to continual silence. Fourthly, It is the commendation of them that fear God, that they speak often one to another, Mal. 3.16. The Use of all is, That we seriously humble ourselves for the errrour of our Tongues, take sorrow for it, and hearty pray for pardon and grace to reform and amend. Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, Isa. 6.5. And this transgression is the rather to be watched against, because we have many provocations to sin in this kind; and though the offence may seem less, yet oft failings may increase the measure of it. The End of the Fourth Book. THE FIFTH BOOK: Of PRAYER. CHAP. I. A Definition of Prayer. Every wish and desire is not Prayer. The Holy Ghost is the principal efficient Cause of Prayer. That Prayer is a principal Part of Gods Worship, and of necessary Use for us. Question: WHat is Prayer? Quicunque orat, cum Deo colloquitur. Chrysost. de orat. lib. 2. Oras, loqueris ad sponsum. Hier. ad Eustoch. de custod. Virgin. Bern. in Cant. Ser. 50. Est Oratio colloquium mentis cum Deo. Nilus de orat cap. 2. Orans familiar cum Christo seris colloquium. Gilbert in Cant. Ser. 7. Psal. 19.14. Act. 10.4. Psal. 38.9. See Bellar. de oper. in part lib. 1. cap. 1. To Pray▪ doth import an holy speech or pouring out of the soul unto God Scudd. Key of Heaven. Orarc est animum ad Deum levare them Har. cap. 51. Oratio est ardens affectus ad Deum tendens. duke. loc. 35. q. 2. Psal. 25.1.& 86.4. Lam 3.4.. 1 Sam. 2.15. Psal. 42.4.& 62.8. 1 Reg. 13.6. Psal. 27.8. Psal. 102.1.& 142.2. Isa. 37.4. 2 Reg. 19.4. Isa. 26.16. Jer. 7.16. Oratio est devota cordis intentio ad Deum pro malis amovendis& bonis adipisc●ndis. Bern. de scala claustrat. A. It is a religious calling upon God in the Name of Christ according to his will: Or we may call it, an humble and familiar conference of the faithful soul with the Lord his Redeemer, in Jesus Christ. For Prayer is an opening of the heart to God, in making requests and offering thanks through Christ. A desire no way expressed in thought or word, is not Prayer: but the motion of the soul in desire or thanksgiving, lifting up itself to God. In Scripture it is called, the lifting up of, or the rearing up of the soul. And they that Pray, are said to pour out their souls or hearts before God; to entreat the face of the Lord God; to seek the face of God; to pour out their complaint before him; to lift up a Prayer; to pour out a Prayer, and to lift up a cry. To desire is not to pray, but sheweth what we approve. H. Smith in Pilgr. Wish. Gataker of Lots. pag. 260, 261. Q. Are not all wishes and desires Prayers? A. Every desire is not by and by Prayer, albeit every Prayer( thanksgiving excepted) ordinarily imports some desire; neither is every lawful desire a fit matter for Prayer. For Prayer is a wish or desire of the heart directed unto God: But many things we desire and may lawfully desire, which yet are not matters of that moment as may be fit to acquaint God in particular with our desire of them, or to direct our Petitions in special manner to him for them; much less to expect or require at Gods hand any special work or help of his for the effecting of them. Thus in lawful game a man may desire to win rather then to lose, to overcome rather then to be conquered: but they are not such as it is seemly to acquaint God withall. Q. What is the efficient Cause of Prayer? A. The principal efficient is the Holy Ghost: Joel 2.28. Act. 2.17. Zeph. 3.9. Rom 8.15, 26. Gal. 4.6. 1 Cor. 12, 13. Zach. 12.10. Rom. 8.6. Mat 20.22. Luk. 9.55. Jam. 4.3: for desire to pray is not bread in us by nature, nor acquired by human study or industry: but put into us by the Spirit of God, who doth lift up our hearts to God. Wherefore in special manner it is called the Spirit of Supplications: because by this heavenly fire, our affections are warmed with a desire of Praying, and our lips are opened to sing of the praise of God. Prayer is not a work of human strength, art, wit or learning: for we of ourselves know not what to pray. The Child is born before it cry. Faith and Prayer are both from one Fountain: But Faith is a supernatural gift of God. The same Spirit that infuseth the gift of Faith, doth teach, incite, direct, and enable to Pray. As every man hath more liberally received the graces of the Spirit, so is he more ardent and frequent in Prayers. As soon as the Holy Ghost doth possess the heart of man, he doth cast into it an ardent fire of Prayer, whose flames do mount up to the Habitations of God. The less principal efficient is the faithful heart. Prayer is the gift of God, but the act of man. The Spirit giveth ability to Pray, and inciteth unto it: but it is man that Prayeth by the Spirit. A godly mind and fervent heart, that is, an understanding holily informed, and a will moved with fervent zeal to perform this worship religiously and after a lawful manner, is the less principal cause of Prayer. Q. By Prayer we obtain the Spirit, how is he then the Cause of Prayer? A. The Spirit of God is the Parent of Prayer: but the more full communication of the Spirit is obtained by Prayer; as hath been shewed before. Q. Is Prayer any part of Gods Worship? A. It is a principal part of Divine service, which God requireth, and man is bound to perform. For first, When God is delighted with nothing so much as with our obedience: he hath most severely enjoined this Office of Prayer, Hos. 14.2. Psal. 50.15. Joh. 16.24. Mat. 7.7. Luk. 11.9. Psal. 81.11. Psal. 105.1, 4. Isa. 55.6. 1 Thes. 5.17. Luk. 18.1. Rom. 12.12. Eph. 6.18. Col. 4.2. Phil. 4.6. Mar. 13 33. Isa. 65.24. Psal. 145.18. Act. 2 21. Luk. 19.46. Isa. 64.7. Psal. 14 4. Act. 9.14. 1 Pet. 1.17. Isa. 56.7. Hos. 14.2. Rev. 5.8. Act. 10.4. Heb. 13.15. Psal. 141.2. Mal. 1.11. Psal. 116.17, 18. Hos. 14.3. Cant. 4.11. and by most sweet promises, and dreadful comminations of punishments unless we obey, inviteth unto it. Secondly, Sith on God as the most High all inferior causes in the world are dependant, and the higher any cause is, the more it coveteth to impart virtue unto things beneath it, how should any kind of service we do or can do, find greater acceptance then Prayer, which sheweth our concurrence with him in desiring that wherewith his very nature doth most delight? Thirdly, The name of Prayer is usual to signify even all the service that ever we do unto God; and that perhaps to show, that there is in Religion no acceptable duty, which devout Invocation of the Name of God doth not either presuppose or infer. Fourthly, Prayers are those Calves of mens lips; those most gracious and sweet Odours; those rich Presents and Gifts which being carried up into Heaven, do best testify our dutiful affection, and are for the purchasing of all favour at the hands of God, the most undoubted means we can use. Fifthly, Prayer is compared to Incense or sweet Perfumes, for that they are as acceptable to the Lord as Perfumes are to men; and to the drops of Honey, as it were dropping from the lips of the Church, as from a Honycombe. Milk and Hony are under her tongue. Sixthly, By Prayer we glorify God, acknowledging him to be the Father of Lights, the Fountain of all good we have and would have; giving him the praise of his wisdom, goodness, mercy, and power, as who knoweth our necessities, and is both willing and able to help and succour us. As teaching bringeth us to know that God is our supreme Truth: so Prayer testifieth that we aclowledge him our Sovereign good. Seventhly, The Heathen who were ignorant of the true God, and how he was to be worshipped, Plato Alcib. lib. 2. Cic. de not. dear. lib. 2. Jon. 1.6. Scult. ●thic. lib. 1. cap. 10, 12. Zanch. de read. lib. 1. in Praec. prim. de ●nvoc. Thes. prima. did know by the light of nature, that God was to be called upon in all necessities. Arise thou sleeper, and call upon thy God. Q. Is it necessary that we should pray? A. Prayer is the Oblation of a free and willing heart; but yet it is necessary, not by necessity of co-action, but of Precept. We must ask, and that continually, that is at set times, without intermission, by the Commandement of Christ himself, bidding us ask, and we shall receive; seek, and we shall find; knock, and it shall be opened unto us; wherein we should rest. For as God hath fore-appointed all necessaries to be given us: so hath he appointed the means whereby they should be brought to pass, whereof Prayer is a chief. As Children have no more compendious way to get any thing then to beg it at their Parents, no more have we then to beg it at the hand of our God; It is a common thing with men, though they be willing a man should pass through their ground, yet they will have leave asked, otherwise it would be take● for a common high was. So God, &c. Psal. 8●. ●0. Psal 4.1 Psal. 31.15. Psal. 86.5. Plenteous in mercy unto all them that call upon th●e. We glorify God by Prayer, and he also glorifieth us, vouchs●fing unto us, who are but dust and ashes, this high and honourable privilege, to have free access unto him, and to have the ear of our great King and Sovereign. who, if Parents sinful, give good things to their children that ask them, will much more give us the Spirit that desire it. Spare to speak, and spare to speed: Open thy mouth wide, and God will fill it. The grace of God is the Fountain of all blessings, but Gods hearing and our Prayers, as means do come betwixt the grace of God which is hidden in himself, and the effects of his grace, which are then perceived, when he heareth our Prayers. And of this Ordinance there are just reasons. 1. It is meet we should pray for the things we have need of, that having received them, we might be assured we had them of God, and not by accident or fortune, as natural men speak. 2. God that bestoweth his gifts of grace freely, would have it appear that they are gracious, given without any desert: and this is done, when we beg to be relieved of mere mercy, and praise the Lord for favours already vouchsafed of bounty and love. 3. What love or honour, should God receive at our hands for mercies given, if we did not call upon him in our necessities, and praise his Name for the love wherewith he hath respected us? The commanded necessary use of Prayer is three-fold. First, In respect of God, who is glorified by our Prayer and praise, as the wellspring of grace, the fountain of mercy, the giver of every good and perfect gift, from whom they come, and to whom all praise must be returned. By Prayer, the graces of the Spirit are exercised, and so increased; we have communion with God, and grow into acquaintance with God, whereby our stock of grace and comfort is much augmented. Good company increaseth grace: communion with God much more. Secondly, In regard of men, the helping of them through love, by being suitors at the Throne of grace for them through Christ, and returning thanks with and for them unto the Lord. Thirdly, In regard of ourselves, that we might obtain what is needful, prevent what evil might befall, testify the holiness of our desires before him, and pay our debt of thankfulness, having nothing else to return for all his mercies plentifully reached forth unto us: and that use and experience might confirm the providence of God unto us. Isa. 65.24. Q. Before they call I will answer( sath the Lord) therefore Prayers are needless. A. It followeth not, that we not need ask, because God is ready to give: for it is said in the next words, whilst they speak I will hear. Prayers are not needful to stir up mercy in God who is the bowels of mercy, nor to inform him who is the searcher of the heart: Psal. 34, ●5. Luk 11.13. but they are necessary as means which God will have used, that we may receive the things which he of his free mercy giveth. Isaac knew he should have seed before, yet he prayed. David was assured God would build him an House, therefore he prayed. Elias knew, Gen. 25.21. 2 Sam. 7.27. 1 Reg. 18.42. Non qu●d orac●lo fidem abroget, said quod officij sui esse novit, &c. Calv. Psal. 2.8. Dan. 9.23. call. Instit. lib. 3. cap. 20. sect. 2. 1 Joh. 5.14. Exo. 32.10. Prayer is a Key to open the day, and the bar to shut up the night. Calv. Instit. lib. 3. cap. 3. Tit. 2.3. 1 Tim. 4.5. Psal. 116.12, 13. What we win by Prayer, that we wear with thankfulness. Psal. 145. 1● and had told Ahab, God would certainly give rain: yet he prayed. To Christ himself, to whom the Father gave all things, it was said of the Father, Ask of me, and I will give thee the Heathen for thine Inheritance. Prayer is as a Key to open the Storehouses of all Gods Treasures unto us; as by knocking we enter into the place we desire to go to: so by Prayer we obtain those things we need. Prayer is as a Hook to reach those things that are above our reach, and to put by those things that stand in our way. If we pray not, we cannot hope to be supplied in our necessities, nor yet comfortably to use and enjoy the things we have: for as if we take any thing that is our neighbours without asking him leave, we are accounted Thieves; so to possess the things of God( whose all things are) without asking them at his hand, is felony. Prayers are means to prepare us holily and comfortably to enjoy the things received. The creature is sanctified by Prayer: and what we obtain by Prayer, we possess with greatest pleasure. Things received by Prayer increase our love to God, our fervency in supplication, our faith in his Promises, our thankfulness to his Majesty: lift up the heart to the more earnest meditation of his bounty, and make us ready to part with them for Gods glory. Neither is there any fear least we should weary the Lord by continual craving: for he is honoured, and not wearied by our Prayers. Q. Your heavenly Father knows what ye need. Mat. 6.32. Luk. 12.30. A. Therefore distrust is to be renounced, and distracting cares to be said aside, but Prayers not to be neglected. In nothing be careful, but let your request be made known with supplications and thanksgiving. Mat. 6.8, 9. Phil. 4.6. But it must be remembered, that the laying open of our misery is neither the cause of obtaining, nor the end of our Prayers. The cause of obtaining is the free will and pleasure of God: but the manner of obtaining doth require Prayers. Psal. 91.15.& 145.18. The Lord of his mere pleasure was moved to make known to the Prophet Jeremy, what favour he would vouchsafe to Jerusalem after the captivity: nevertheless he saith to him, Call upon me, Jer. 33.3. and I will answer thee, and show thee great and hidden things, which thou knowest not. The Lord promised to bring back the captivity of Israel after seventy years, yet will he be sought unto; I know the thoughts that I think towards you, Jer. 29.10, 11.12. saith the Lord, thoughts of peace, and not of evil, to give an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will harken unto you. Christ knew the misery of the blind man, yet he saith; Luk. 18.41. What wilt thou that I do unto thee? But say they, we must not weary him that gives voluntarily: As though God were tired, and not honoured with our Prayers. To Christ himself, to whom the Father gave all things, we red it was said of the Father; Ask of me, Psal. 2.8. and I will give thee the Heathens for thine Inheritance. Q In that day( saith Christ) ye shall ask me nothing. John 16.23. A. To ask, signifieth not only to crave, beg, or entreat, but to question or move doubts: and so it is taken in this place. The Disciples should not need to question as they had done before, when they had the Spirit to led them into all Truth. This sense is manifest by the Text, Joh. 16.24, 26. for in the verses following our Saviour exhorts his Disciples to ask that their joy might be full. And in this speech without question he had reference to their former questionings, Joh. 13. ●6. Joh 16.18 Lord whither goest thou? What is this that he saith unto us? When the truth was fully manifested, they should not need to ask in this sort. Q. Doth not God oftentimes bestow his benefits without Prayer? Praevenire benedictionibus, significat ingenere bonorum, ultrò& non petentem,& quidem gratuito cumulare. Psal. 21. A. Yes: to the wicked many things, either to provoke them to repentance, or to make them inexcusable; and to his Children also, as a tender and loving Father, who respecteth more what they want, then what they ask. But the faithful must and ought to pray, and the Lord heapeth upon them good things unasked, to encourage and quicken them to ask the more. But the wicked have these things uncertainly, they have no promise of them; they have them from his providence, not from his mercy in Christ: not with a blessing; and they are given unto them, not for their own sake, but for the Church. Isa. 45.4. CHAP. II. Motives and Encouragements to pray, and continue in Prayer. Divers Objections answered, and many necessary cases of Conscience resolved. Question: WHat Motives and Encouragements have we to pray? A. 1. We have the examples of Christ, the patriarches, Prophets, Apostles and all Saints provoking us to pray. The whole life of our Saviour, what was it but a continual Prayer? Mar. 1.35. Mat. 14 23. Luk. 9.18.& 11.1. Joh. 11.42.& 12.28. Luk. 3.21.& 9.29.& 22.44. Heb. 5.7. Mat. 27.46. Luk. 23.34. Dan. 6.10, 11. Act. 1.14, 24.& 2.43.& 3.1.& 4.24.&. 6.4, 6.& 7.56.& 8.15.& 10.4, 12.& 13.3, 10.& 20.36. Luk. 2.37. Act. 9.14. 1 Cor. 1.2. 2 Tim. 2.22. Job. 33.26. Luk. 23.42. 2 Chro. 33.12, 13. Act. 9.11. Hence we red that often he departed into a private place to pray, that he went up into the Mountain to pray. He would not touch a bit of bread without blessing and giving thanks. He prayed at his baptism, transfiguration, in the Garden, at his death. It were infinite to name the Saints of God, that alone and with others, in peace and trouble, have sought the Lord by hearty Prayer. Not to stand upon particular instances, the practise is so general, that to be a Christian, and to call upon the Name of the Lord, is in substance one thing. Ananias saith, Paul had authority to bind all that call on the Name of the Lord. Thus Paul describeth the Saints, they call upon the Name of Jesus Christ out of a pure heart. When babes are born, they say, they cry presently: but when men are converted and made new creatures by the work of the Spirit, they presently cry. The Thief upon the across prayed, when he was brought to repentance. Manasses when he sought the Lord, humbled himself greatly and prayed. Paul began newness of life with supplication. It is the note of an Atheist, that he calleth not upon God; of an Hypocrite, that he prayeth in some conditions only; of a sound Christian, that he will always call upon God. Prayer is the first thing wherewith a righteous life beginneth, and the last wherewith it doth end. For Prayer is the breath of Faith, and as we believe, so we pray. A temporary faith bringeth forth temporary Prayer; sound Faith, unfeigned constant Prayer: if Faith languish, Prayer is feeble; when Faith reviveth, Prayer is lively and working 2. A second Motive is, The sweet and comfortable Promises made to them that make known their requests unto God with supplication and thanksgiving. Call upon me, and I will hear thee. Open thy mouth wide, and I will fill it. Who is so dull, that is not quickened by these gracious allurements? So stubborn as not to be won? So timorous, as not to be encouraged by them? Who will not ask, when his request is so graciously accepted, Psal. 14.4.& 53.4. Job 27.10. Deut. 4.7. Psal. 91.15. Isa. 65.24. Jer. 29.12. Psal. 81.10. Isa. 41.17. Joh. 14.13, 14.& 16.23. Luk. 11.10, 11.& 15.7. Mat. 7.8.& 21.22. Psal. 34.17. Isa. 30.19.& 58.9. Joel 2.32. Act. 2.21. Rom. 10.12, 13. 1 Joh. 3.21, 22. 1 joh. 5.14, 15. Iam. 5.15. Mar. 11.24. so easily granted? 3. dreadful threatenings are denounced against them that pray not, or pray idly, carelessly, without life and power; and God hath severely avenged the omission of Prayer in his own people. Wo to her that is filthy and polluted, to the oppressing City. She obeied not the voice: Zeph. 3.1, 2. Isa. 30.1. Dan. 9.13. Isa. 43.22. Hos. 7.14. Ezek. 22.30, 31. Isa. 64.7. she received not correction: she trusted not in the Lord: she drew not near to her God. If the Lord be angry with them that pray not, should not this encourage us to seek unto him with all our hearts? 4. The public calamities that be upon the Church, the private crosses that afflict, the continual want and danger wherein we live, the daily stratagems of Satan, whereby he seeks to destroy all these and many more, call upon us to seek unto the Lord in hearty Prayer with thanksgiving. What refuge against the temptations of Satan, but earnest Prayer? Psal. 25.16, 17.& 38.2. Psal. 38.1, 2, &c. Jam. 5.13. Hos. 6.1, 2. judge. 10.0, 15. Psal. 107.6. Ex. 14.10, 15. judge. 2.4.& 3.9.& 10.10, 15& 4.3.& 20.23. What means to procure increase of grace, freedom from judgments, the sanctified use of present afflictions, but Prayer? Is any tempted, afflicted, in danger, distressed, sick, weak in faith, beset with the snares of Satan and allurements of the world; let him pray? God fears us with danger, to drive us unto him: keeps us under with wants, to awaken from security; scourges us with rods of love, that we might cry aloud to be delivered. 5. In Christ Jesus God is become our merciful Father, and hath erected a Throne of Grace to which we might fly for succour. Let us come boldly unto the Throne of Grace. Mercy is the gate of Prayer, which being set open to the miserable and needy; How should this encourage them to sue for help and succour? 6. Christ is our Advocate and intercessor, who doth pled our cause, and present our Prayers before the Father. Ezr. 8.23. Psal. 18.6.& 81.7.& 120.1.& 77.2.& 102.1, 2.& 1.8.5.& ●16. 2. Isa 26.16. Lam. 5.1. Jon. 1.6. Ps. 25.16, 17.& 86.1. Heb. 4.16. Eph. 3.12. Heb. 10.19, 22 1 Joh. 2.2. Psal. 3.5.& 4.1, 7. Act. 8.22. Luk. 18.13, 14 Mat. 26.41. Eph. 6.18. Psal. 18.3.& 25.15. Luk. 21.36. Zeph. 2.3. Exo. 17.11. Jer. 26.19. Jam. 5.18. Psal, 19.13.& 119.133. Luk. 11.13. Phil. 4.6. Jam. 5.17. Having such an High Priest, who is set over the house of God, Let us draw near with a true heart. Having such a friend in the Court of that authority and esteem, who will not ply the Throne with Petitions early and late? specially when we seek unto him that hath pleasure in our supplications. 7. The effects and benefits of Prayer, should put heart and courage into us. It is not a dead work that brings no profit with it: but most gainful and commodious. By Prayer, we obtain pardon of sins, put Satan to flight, win the day of enemies, spiritual and corporal, without striking a stroke, escape the calamities that shall come upon the world, It doth get us supply of strength if we come to the encounter. Look how Captains fighting abroad for their Countries, sand their Letters, and so have men, munition, victuals, money, &c. So Prayer is the Messenger of a faithful soul, and fetcheth every thing from God. Prayer doth strengthen us in faith and hope. For look as if we commune often and familiarly with a man, we have more confidence towards him: so if we by often Prayer speak with our God, it doth embolden us, and breed more liberty and confidence towards him, than if we were estranged. Let us pray, and God will give the Spirit to led us into all truth and holiness, to support and strengthen in all trials, to enable to all duties of piety or mercy. Pray, and the peace of God shall like a watch-tower keep our hearts Prayer getteth all our other armor fitted about us; we being not able to buckle it on, further than our heavenly Father doth help us on with it. Prayer hath opened the Windows of Heaven, stopped the mouth of the lion, quenched the force of fire, loosed iron bands, and cast out Devils. It is a notable means for the strengthening of our faith and affiance, for the inflaming of our hearts with love. It increaseth our cummunion and fellowship with God, and maketh our minds to soare aloft in heavenly meditations. It assures us that we are the Children of God, and Heires of the heavenly Inheritance. In a word, he can want nothing that is good, no evil can come nigh his dwelling that doth sincerely call upon the Lord. Ask, and have in abundance. Q. God will do that which shall seem good unto him; neither can his will be altered by my Prayers. A. But it must be remembered, that God, before he granteth any good thing unto his Elect, is wont usually to kindle their minds with an exceeding desire to obt●in those things. Further, when he will do any thing, he stirreth up those that are his, to desire that, which otherwise he would have done; to the intent that for honour sake, he might attribute the same unto their Prayers. This also is another cause: for that Gods benefits are then the more acceptable, when they are craved and desired. Moreover, in praying our minds are more joined unto God: yea, and those vows and holy desires seem to be nothing else, but ladders and degrees whereby we ascend up unto God, and certain ways and spaces, whereby we come to that which we earnestly desire. Finally, we pray not in any case to the intent we may change God, which thing we should attempt in vain, seeing he is immutable: but rather, that we ourselves should be changed; for so much as in praying we are made capable of the benefits of God. A faithful and spiritual Prayer puts the heart in a better disposition, so that a man is now made ready to receive a blessing, which before he was not: So that when we think we draw God nearer by our arguments, indeed we draw nearer unto him. 2 Cor. 12.8. Q. Prayers do not always speed, therefore they seem to be in vain. For this I besought the Lord thrice, saith Paul; yet he missed of that he sought: much more we in temporal things. A. That is not in vain, which doth not always presently get the thing we would have: above which we must learn these things. First, that prayer doth often obtain what we would have, as Moses prayed for victory, and had it. Hannah for a son, and had him. Secondly, when it doth not obtain the things themselves, it gets something, that may be worth the seeking as though it doth not quiter remove evils, yet it prevails so far, as to have mercy mingled with judgments, our evils assuaged. Though we get not the things we wish, 2 Cor. 12.7, 8. it getteth some grace proportionable; as in Paul, My grace is sufficient for thee. Thirdly, Though it get not deliverance according to desire, yet it always procures issue for salvation. Fourthly, we must not always expect, that God should straightway answer our petitions. And if he shall defer them, we must thus comfort ourselves; He hath not yet fulfilled our requests, howbeit he will do the same in due time. In the mean while he will after this manner exercise our faith. It is not seldom, that God seemeth he would nothing less, then what he hath promised and threatened. He promised the kingdom to David, but with what miseries did he exercise him before he fulfilled his promises? When our Lord and Saviour Jesus Christ was to be born of the Virgin Mary, the Angel promised that he should have the Throne of his father David; and yet until the thirty year of his age, he lived in small show of the world: After that he was envied of the high Priests, Pharisees and Scribes, Isa. 28.16. Heb. 10.36. and at the last hanged upon a three; Therefore Esay doth very well admonish, that He which believeth, must not be hasty. For God will perform in due time those things which he hath promised: but in the mean time our part is to prescribe nothing unto him. The very same thing also must we say of the threatenings: God said, that he would overthrow the Babylonians; yet did they flourish and triumph, yea and lead the people into captivity. Wherefore God would not fulfil his threatenings presently, yet did he perform them when he saw a time convenient. Q. What if my heart tell me, that God will not hear my Prayers, or I feel inwadly such an answer? judge. 10.13. A. Yet must we not cease to pray, but stir up our faith to believe, sharpen our desires, and increase our repentance. The Lord saith, he will not be an help to the Israelites, not that he might drive them from him, but awaken them to a more serious consideration of their ways, and desire of mercy. The Lord said unto Moses; Exo. 32.10. Num. 14.12, 13. Mat. 15.23, 24 Suffer that my wrath may be kindled, and I will destroy them at once. This he said to inflame Moses desire in behalf of the people, and to set 〈◇〉 edge on his Prayers, not that he determined to destroy them. The Woman of Chanaan cried unto Christ, but he passed by in silence, as though he heard her not. Afterward, she being instant in Prayer, he said; I am not sent, but unto the lost sheep of the house of Israel: and when as she ceased not, he called her dog: And yet he was minded to help her, but first he would have her faith to come to light. And in another place, under the Parable of him that asked bread, he saith; Unto whom the good man of the house that was within, said; Luk. 11.7. I and my children be laid in bed. And when the other had made earnest suite, by his importunity, he obtaineth as many leaves as he would. Wherefore if our heart accuse us, let us convert ourselves unto Christ, and stir up ourselves more confidently to seek for mercy in his name: this is that which God approveth. Q. I have asked long and not received: wherefore I fear it is in vain to pray. A. First, We must examine whether our continuing in some lust, do not hinder the effect of our Prayer. Ye ask and have not, because ye ask amiss. Jam. 4.3. If the angler stay long, and catch nothing, he takes up the bait, and amends it, then waits: so must we, &c. As for vain glory, ambition, delicateness, &c. and this may be known by the effect how these things are spent. And then if we amend our Prayers, God will amend our speeding. Secondly, We must know that God doth defer us, to try how we will persevere in Prayer; as a friend when he meaneth to do this or that, doth detract it at the first, to see if the other will importune him. Thirdly, He doth not forthwith bestow what we crave, that we might know the worth of things, and have our joy doubled in receiving them. Fourthly, It is a token God will give us more abundantly, the longer he doth hold us in request. The wider one openeth any thing, it is a token he meaneth to put the more in. God intendeth not our hindrance, in causing us to wait: nor purposeth to weary us, by putting delays. It is not in vain therefore to ask, though we be not presently answered; seeing God doth on so good occasions delay us in our suits. And let us be sure of this, that he that botleth up our tears, files up our Prayers, putting them on record before him, Mal. 3.6. Then spake they that feared the Lord, every one to his neighbour, and the Lord harkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his Name. Q. I am unworthy to come before so glorious a Majesty. Hab. 1.13. Joh. 9. ●1. Psal. 66.18. God is of purer eyes then to behold iniquity. God heareth not sinners. If I regard iniquity in my heart, God will not hear my Prayer. A. No mans unworthiness should drive him from Prayer. The Commandement is universal, Ask, seek, knock. Joel 2.32. Est. 4.11. Therefore as they might boldly come into the inner Court of the King of Persia, to whom he held forth the golden sceptre: so may we confidently speak unto God, having his allowance and Commandement. David took hold of this sceptre in great distress of mind; Thou saidst, Psal. 27.8. Seek my face; this takes away all fear, and makes me bold. What if we be ununworthy? he is gracious, and loveth freely. Isa. 34. 2●. For mine own sake I will be favourable unto thee. Nor do we come as servants in our own names, to be respected of desert: but as sons in the Name of Christ, to be heard of grace. The Commandement of God, his sweet Promises, bountiful Invitations, amiable Titles, Prov. 15 8. Prov. 28.9. Psal. 66.18. Isa. 59. ●. Job 27.9. Psal. 119.7. Jer. 11.11. Ezek 8.18. P. Martyr. par. 4. cap. 12. sect. 20. Psal. 79.8, 9. and effectual Intercession of Christ, must be opposed to the sense of our unworthiness. 2. Sinners are of two sorts; weary, laden, and repentant, or careless and impenitent. They that love to live in sin, or go on carelessly therein, and hate to be reformed, they shall not be heard when they cry: nay, their Prayers are abomination and sin: But the laden and penitent sinner is called to come, and shall be graciously accepted in Jesus Christ. He shall not be regarded, that looketh upon iniquity with favour, delight, or indulgence: he cannot pray for mercy, that doth not see many sins in himself to be bewailed. He needs not pardon, who knows not himself guilty; he will not crave supply or increase of grace, who is not privy to his own weakness and imperfections: Were we not unworthy, we could not beg to be relieved of mere grace and mercy. 3. Even temporary believers are accepted and heard in Prayer according to their repentance. Their heart was not right with him( that is with God,) neither were they steadfast in his Covenant: Psal. 78.34, 37, 38. But he being full of compassion, forgave their iniquity, and destroyed them not. Q. May not the faithful by indulgence to some sin, hinder the course of their Prayers for a time? A. They may, and often do; for being distempered or fallen into sin, they cannot pray in faith actually or virtually till by repentance they set faith again in the Throne. Conscience of sin doth stop our mouths, stifle our Prayers, shake our confidence, and eclipse our comfort: which Satan oft aimeth more at then the sin itself unto which he tempteth us. The exhortation of the Apostle is this; 1 Pet. 3.7. Psal. 34.15.16, 17. Prov. 15.9, 21. Likewise, ye Husbands dwell with your Wives, as men of knowledge, giving honour unto the Woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your Prayers be not interrupted. For when the conscience is defiled, we are so pricked in the foot, that we cannot go to God in Prayer, and are not able comfortably to discharge it: we either neglect it, or profane Gods name in rushing upon it. We must therefore take heed of sin, as we would with comfort return to Prayer: But our failing in one thing, must not excuse us in another: when the duty lies on us, we have no dispensation to be negligent in it. Q I have been overtaken with infirmity, the time of Prayer draweth on, what shall I do? A. First, Thou must not neglect it, for this is to heap one sin upon another. Mat. 5.24. Leave there thine offering before the Altar, and gothy way, first be reconciled to thy Brother, and then come and offer thy gift. We have an absolute Commandement to pray, and the breach of one precept, will not excuse the neglect of another duty. A particular offence doth not offend so much, as if we grow strangers to God. As in a Child, it is worse to run away from his Father, then to commit a particular trespass against him. It is dangerous to let the breach of conscience, which sin hath made, to lye open, for that is the way to bring in more sin, and let forth grace. To stay in this case is dangerous, for the heart grows more hard by continuance: The conscience is most tender immediately after the sin committed: and the heart sooner hardened if you take the advantage presently after the sin is committed. Psal. 2.11.& 5.7. Heb. 12.28. 2 Tim. 2.8. Psal. 26.6. Lev. 10.2, 3. Josh. 24.19. Secondly, Thou must not, when thou hast offended God, rush boldly on him. Serve the Lord with fear. Lift up pure hands without wrath. This was Davids care, I will wash mine hands in innocency, and so will I compass thine Altar, O Lord. God will be sanctified in them that draw near unto him. Memorable is the saying of Joshua to the Children of Israel; Ye cannot serve the Lord: for he is an holy God, and therefore must be served after an holy manner. It is noted of the Israelites, They worshipped every man a far off in the door of his Tent. Exo. 33.10. Numb. 12. ●4. If a mans Parent should be so offended, as to spit on him; durst he appear before him for seven daies? And shall we be so bold, having offended the Father of Spirits, presently to come into his sight without consideration? In the third place, A man must gather himself together, 1 Reg. 8.47. We must come unto God with a disposition turned from sin, and brought home to God. Job 11.13, 14. Isa. 1. 15.1●. 2 Chro. 30.19. and let his heart smite him in that he hath done; the rather to think what streights he hath brought himself into, either in neglecting his duty, or profaning the Name of his God. They that by sin have gone astray, must bethink themselves, and repent, and make supplications: If the party be at hand( as the man and wife) let there be mutual confession; if otherwise, let their be a purpose of it: and having this purpose, and being in any measure touched, though nothing so well as we wish, and were meet; we may come to God, and he will accept us, and heal us. Q. The Devil will labour to prevent us, or break us off in this duty by distractions; this thing, and that thing calling us away. A. We must be resolute against distractions. Mat. 6.33. First seek the Kingdom of Heaven. If we promise at this or that hour to meet a man, when the Clock smiteth, whosoever we are with, we crave pardon, we are to go. Make not more bold with God then you would with man. Is it not better to lose some sleep, or to cut short the time of daily repast, than to deprive our souls of communion with God in that holy duty? What shift will men make to spare some time for conference with a godly kind friend? Now to redeem time for Prayer, we must learn to be diligent in our callings, and go about our labours with heavenly-mindedness, spending no needless houres in thinking or speaking of earthly things, out of carnal affection that we bear unto them. He that takes no more work in hand then God allows, is wise to order his affairs with discretion, delights not to think or speak of earthly businesses superfluously, and with diligence observe●●he season that offers itself for the dispatch of his work; he, if he will contend and wrestle against difficulties, shall find convenient time for Prayer. Q. Such mists of darkness, such swarms of wandering idle thoughts come before our minds, that we are much discomforted. A. It is no doubt a great fault, and exceeding hindrance of Christian comfort, that the heart is wandering after vanity when it should be attent upon God. We cannot endure our Children should look up and down, here and there, when they speak unto us. And is it not a misery and sin, that we should carry ourselves more rudely in the presence of God, then we would or durst in civil converse with men? But for the thing itself; First, We must inquire whether letting loose our hearts all day, do not cause this unfitness at night: and if it be so, we must help the matter with watchfulness. If vanity possess the mind at our first awaking in the morning, and we suffer the heart to rove about idly all day long, and grow into distemper and earthly-mindedness, it will hardly be brought to attend upon God in the duty of Prayer and thanksgiving. A trifling fellow that wanders up and down, will not easily be tied to any sore work. It is death to the soul, after our roving fits, to be kept to any supernatural work that is above itself. But daily custom makes that easy, which at first was tedious. If the heart be held to what is good, and kept within compass at all times: it will readily attend upon God in the time of Prayer. The best way to prevent roving, is to keep our heart in tune and rightly disposed: As when a man is to use his Horse, he will have him under bridle. It is good to meditate on that glorious presence before whom we stand, the necessity, profit, and excellency of those gifts and graces we beg of God in Prayer. Secondly, We must know that the Saints have felt both these things, darkness and wanderings. For there is a double wandering of the mind: one of carelessness, negligence, and contempt, when we intend not holy duties, come not unto them with carefulness: such as is in many in the Church, that pray and their minds are a wooll-gathering; they say, Amen, but know not to what. There is another wandering of the mind, which is through infirmity and temptation of Satan. As a man that aims at a mark, may have a shaking hand, or be jogged by another, that he cannot shoot streight. Now this being felt, is grievous unto us, though we cannot overcome it. Thirdly, This is a Rule, We must not cease to do any Commandement, because of our imperfection in doing it. The frailties that cleave unto us must be striven against with all diligence: but the duty itself is not to be forborn. Q. God heareth not such as doubt of his mercy and love. Jam. 1.5, 6. But I am weak in faith? A. There is a reigning unbelief, and there is a doubting, or unbelief, which is a weakness left in the Saints, for their exercise. The first is in Heathens and Unbelievers: the latter which is a doubting which is in the soul that would be rid of it, and fights against it by Prayer of Faith; this doth not hinder us from being heard. Mat. 9.22. Mat. 14.31. Psal. 31.22. But if thou canst do any thing, help us; Oh thou of little faith, wherefore didst thou doubt? I said in my hast I am clean cast off, nevertheless thou heardst my Prayer. If faith be weak, we must not cease to pray, but pray the more that we might be confirmed. For by earnest Prayer we come to be assured of Gods favour, and faith by asking obtaineth what she doth desire. Yea, say a man were destitute of that faith that justifieth, he is allowed and bound to seek it of God by earnest Prayer, which is not altogether unacceptable; because it proceedeth from a faith that stirreth up desire of firm union and communion with Christ. As for the place alleged, by wavering or doubting, hypocritical halting or division of heart, not doubting of Gods mercy towards us by reason of our sin, or weakness of faith, seemeth to be understood. Q. I am kept under with dullness and dead-heartedness, that I am afraid to pray. A. There is a two-fold dullness; one of feebleness, which is accompanied with the abjectness of the heart, when the spirits are wasted with labour and sorrow; the other of sloth joined with presumption. Both must be striven against, but are not alike dangerous, nor to be remedied after one manner. If dullness arise from feebleness and wasting of the spirits, we must bring ourselves into the sunshine of Gods love, and cheer up our souls with the remembrance of his free mercies, gracious promises and tender compassions: for the straightened spirit is re●●ived with comfort, as joints benumbed with could gather strength when they receive warmth. The best way to fit ourselves for this duty, is to fall presently to the duty: and the very doing of the duty doth fit to the duty. As all actions of the same kind increase the habits: so Prayer, makes us fit for Prayer. The way to godliness, is in the compass of godliness: the way to grow in grace, is the exercise of grace. By setting himself upon the work, he shall gather fitness, though he were unfit at the first. As joints benumbed, get life, being used. If dullness proceed from the other extreme, we must stir up our spirits by calling to mind the charge that God hath laid upon us to pray, the threatenings denounced against them that neglect or contemn it, the judgments executed upon them that have not called upon the Name of God. We must also meditate, what brands of disgrace are fastened upon them that deal sluggishly in the service of God; what benefits they are justly deprived of by their own folly? and what indignity they offer to the Lord himself. Further, we must make our sloth odious, and shane ourselves that we should deal with a slacken hand in a matter of so high and excellent nature, whereby we might have reaped much profit and comfort to our souls. And having thus wrestled with ourselves to shake off such chillness as we have caught by idleness, we must cry to him that is the quickening Spirit, not being quiet till we get some warmth into our spirits. Thus dullness is to be driven away by Prayer, and earnest contention; but we must not cease to pray because we are dull. Notwithstanding any dullness of spirit, the duty is to be performed. We have never more need to pray, then when we are most indisposed: for then a man is exposed to temptation, apt to be overcome, fit for nothing. Again, all dullness doth not hinder the success of our Prayers, but that which is allowed, delighted in, or not striven against, as hath been mentioned. If thou spare no labour to get thy heart upon the wing, and do it as well as thou canst, it shall be accepted. Q. By what Arguments or Considerations should a man further strengthen himself, that he may constantly carry forth this duty? A. First, If we might be familiarly admitted to the Kings presence, we would easily accept it. In faithful Prayer thou mayst commune with God. Secondly, How worthy are we to miss good things, that will not open our mouths for what we lack, nor return thanks for what is freely given? When God bids us ask and have, how unthankful and unworthy wretches are we, that neglect such kindness, and will not prove him that is so gracious? When thankfulness for what is received, is crwoned with second favours, how injurious are we to ourselves, unmindful of God, if we look not to him the giver of every good and perfect gift? Thirdly, There is no duty so acceptable to God: for that God being the chief good, and so ready to communicate hi● blessings, we in Prayer desire what he specially delighteth in. And furthermore, Prayer is to Grace, as pouning is to sweet Spices; it maketh Grace, as Faith, Love, Reverence, Poverty of spirit, &c. cast a fragrant smell, as which( indeed) is nothing but the chafing of them. Fourthly, Psal. 65.2. It is good to muse often on the style of God. He is a god that heareth Prayer. If Princes will not lose any part of their Royal Title, God will maintain his. Fifthly, It is ourselves that gain by Prayer: and if we lay it down, Job 35.7. we shall have the loss of it. If thou be righteous, what givest thou unto him? Yea, we must be so far from being offended at Gods not answering, at our own want of comfort and liberty, that we must hold, even this, 1 Chro. 29.14. that we are allowed to speak unto God, such a privilege as we are unworthy of. What am I, or my people, that we should offer thus? What are we that we should speak unto God, or have access to the Highest Majesty? Sixthly, To consider against all want●, that we are accepted according to that we have, 2 Cor. 8.12. Mal. 3.17. when there is a ready mind. He spares as a Father doth his Children. They will hear with delight the lisping and stammering voice of their Children: Yea, because the soul is sick, the service is twice welcome. If a sick Child reach us up a thing, we count it more then to sand another of laborious errands. Lastly, For all wants and discouragements, labour to see that thou canst not pray, if God by his Spirit help thee not: the more thou comest to be poor in spirit, the more freedom and strength thou shalt have in performing thy duty. Q. May a man rest in the work done? A. In no sort: for cursed is he that doth the work of the Lord negligently. Powerless Prayer is a profanation of the great Name of God, and notorious abuse of his incomprehensible love. Neither let such as ask carelessly, think to obtain any thing at the hands of God. He that asketh coldly, teacheth to deny. Men look to be sought unto by them that expect favour from them, and that in good earnest: they think a former kindness should not be forgotten, if a second be hoped for: How should we hope for good to come by our drowsy and sottish Prayers, which provoke his Highness, are no ways pleasing unto him? Prayer in a customary manner, warms not the heart, amends not distempers, removes not sin, weanes not from the world; pierces not the Heavens. CHAP. III. showing that Liberty to pray is a singular and rare privilege. Question: LEt us now hear in what respects Liberty to pray is a singular and rare privilege. A. 1. It is no small favour that the creature is allowed to commune with his creator, the redeemed with his Saviour. It is a liberty purchased by the blood of Christ. Men are glad of a faithful friend, into whose bosom they might poure out their cares, with whom they might sweetly confer upon occasion. Oh! what cause have we to rejoice in this, that the Lord vouchsafeth us leave to talk with him, who of all friends is the most faithful and constant? We cannot pierce the secrets of mans heart, they are unsearchable. But we know the mind of God, that he is more loving, than love itself: more faithful, than faith itself. Friends often lack wisdom to consider of our case, mercy to compassionate, power to help, judgement to weigh it, specially when we are not able to lay it open; and faithfulness to keep in mind or conceal what is committed to their trust; all which things diminish the comfort of their love and fellowship. But our God is most infinite in wisdom, rich in mercy, great in power; most ready to help, able to succour, exactly knowing our distress, our strength, when help is meet, what aid is fit, and what is good for us better than we ourselves. 2. Other duties have their season, but Prayer is never out of season. Men cannot always hear the Word, red the Scriptures, give alms; they want ability and opportunity to these purposes. But Prayer may be used at any time, night or day, in any place, upon any occasion, nothing being required thereunto but lifting up of the heart unto God, Rom. 1.9, 10. 1 Thes. 5.17. Luk. 18.1. which may be done in light or darkness, alone or in company, at home or abroad. 3. This liberty is the greater, because perpetual, at all times, and in every moment of time. Distance of place may hinder the communion of friends by speech or writing; necessary occasions and infirmities may interrupt it when they live together, that when the one needs, the other cannot afford his presence, or the comfort of it. But God is every where present, always ready to be found if we seek unto him. A man may be driven into banishment, shut up close prisoner that no friend can have access unto him: The enemies may pluck out his eyes, that he shall not red; cut out his tongue, that he shall not speak; deprive him of the benefit of hearing the Word, and Assembly of the Saints: But liberty to pray can no man take from them; In banishment, imprisonment, trouble, they may cry unto God, and he will hear them. The malice of men may drive Christians with more speed and earnestness to cry unto the Lord, and him to sand aid and help from above: But to hinder their Prayers for one moment, or to withhold succour from them, they are not able. 4. We cannot enjoy the presence and comfort of friends without travel and cost; and sometimes they are so distempered with passions, that they cannot or will not vouchsafe that contentment which we expect and stand in need of. But in any distress we may go unto God without any trouble; it requires not motion of the body, but sending up the thoughts, which may be done in an instant: and coming to him, we shall ever find what we desire. He will never turn from us, if we depart not from his Testimonies. In the society of our best friends many things may fall out on their behalf, that minister occasion of grief: But with the Lord nothing is to be found, which offers not abundant matter of joy and comfort. 5. The knowledge is small which we have on earth, concerning things that are done in Heaven. Notwithstanding, thus much we know even of the Angels in Heaven, that they praise the Lord. And therefore Prayer being a work common unto men with Angels, what should we think but that so much of our lives is celestial and divine as we spend in the exercise of Prayer. For which cause we see that the most comfortable visitations, which God hath sent men from above, have taken especially the times of Prayer as their most natural opportunities. Dan. 9.20. Act. 10.13. Prov. 19.7. The friends of the poor go far from him, &c. No man might enter into the Court of Abasucrus clothed in Sack-cloth, Est. 4.2. but the gate of Heaven is wide open unto them. 6. This Royalty is common to all Believers, poor and rich, weak and strong, bond and free, in peace or trouble. Great men only have access into the presence-Chamber of Princes: but the gate of Heaven stands open for all of what sort or condition soever, if they be weary of their sin, and desire to be received into favour. There is none so weak and unworthy in his own eyes, who is not allowed to call God Father: the poor and needy shall find audience as soon as the rich and mighty. 7. If any man might be long and much conversant with a man endowed with virtues and knowledge, there is no doubt, but that he should become the better, and also the learneder. But how much more excellent a thing is it, to be conversant and to talk with the most excellent God? Surely the more we commune with him by Prayer, the liker shall we be unto him in holiness and righteousness. 8. On others, what more easy, and yet what more fruitfully bestowed then our Prayers? If we give counsel, they are the simpler only that need it; if alms, the poorer only are relieved; but by Prayer we do good to all. When we are not able to do any other thing for mans behoof, when through maliciousness or unkindness they vouchsafe not to accept any other good at our hands, Prayer is that which we always have in our power to bestow, and they never in theirs to refuse. Wherefore God forbid, saith Samuel, 1 Sam. 12.23. speaking unto a most unthankful people, a people weary of the benefit of his most virtuous Government over them, God forbid that I should sin against the Lord, and cease to pray for you. By Prayer the simplo may benefit the wise, the weak the strong, the poor such as be rich in this world, the sick and feeble them that be healthful and lusty: yea, thereby we may do good to our enemies, and win their hearts, whether they will or no. Q. What follows from hence? A. He that can and doth pray, is a man of singular respect, honour and Authority. 1. He is held to be the greatest favourite, that is most familiar with the Prince: How great is that man, who is in familiarity with the King of Kings? That Lawyer is in most request, who is most inward with the chief judge of the Court. Doth not he deserve esteem with men, that is in account with God, who is the absolute and supreme judge of the whole world? 2. In Christ Jesus he is made a spiritual Priest to offer up the well-pleasing Sacrifice of supplication and thanksgiving; which is no small dignity, if things be weighed according to their worth. 3. If men be to prefer a Petition to the High Court of Parliament, the Prince or supreme governor, they will use the advice of some learned man to direct how it should be framed. The chiefest orators are chosen to give entertainment to great Nobles, ambassadors, or such like. How excellent are his gifts who can draw Petitions, frame Meditations acceptable to God, pleasing to the Highest Majesty! 4. The excellency of a man that can pray is further manifested in this, that he may prevail with God for others, the Family, Country, and Kingdom wherein he liveth. A wise man is had in honour, Psal. 106.12. because of the good he may do to the Church or Common-wealth: but herein the most politic must give place to him that doth pray with an honest heart. CHAP. IV. showing to whom we must pray. Who can or may pray. That Prayer is a work of the inner man. Touching the length of our Prayers. What things are required in Prayer. The especial furtherance of Prayer, and whether it be lawful to use the Voice therein. Question: TO whom must we Pray? Phil. 4.6. Eph. 5.20. Col. 3.17. A. To God alone in the Name of Christ Jesus. In every thing by Prayer and supplication with thanksgiving, let your request be made known unto God; Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. Look as nature teacheth our Children to come to their Parents for every thing, and to give thanks to them, not to servants in house with them: so grace teacheth Gods Children to cry Abba Father, to resort to him in all necessity, and return praise to him for every blessing. All other persons, are persons rather praying to God, then persons to be prayed to, as God. God is the author of every good gift; to seek it religiously of any other is flat Idolatry; and to give the praise thereof to any but the Lord, is sacrilege. Look as it is one of the Royalties of the King, to be petitioned unto, as a common Parent for grace in sundry cases: so this is a Divine Royalty of God, that all flesh should come to him in their several necessities, abasing themselves in confessing their indigency, exalting him as with whom is fullness of good things, and uncontrollable power to effect for us whatever is good according to his own pleasure. And as he is to be sought unto for supply of our wants, so to be magnified for his mercies freely vouchsafed. Now we must come to God only through Christ: for he is our only mediator, the great Master of all Requests which are any way made to God, and Presenter of all praises that are offered to his Highness. Neither can mediator like Authority be given to any Angel or Saint departed: for they are not called to this honour, neither are they capable of it, as unable to perform that satisfactory obedience, in which as a foundation the impetrative force of Christs intercession leaneth. For all kind of power to impetrate all ministerial Offices about us, all power of secondary executing things for us, all perfection of holiness, which things are for degree in Saints living, cannot be foundations which may bear this Office of Mediation twixt us and God. But of this more in the parts of Prayer. Q. Who can or may Pray? A. All persons that stand in need of mercy, to whom any promise of help is made, and all that have received any favour from God, are bound to pray: but the Prayer of the just and righteous only is acceptable unto the Lord. Psal. 34.15. Psal. 103.20. Psal. 145.19. Jam. 5.16. Prov. 15.9, 29. Psal. 21.2. Psal. 36 4.& 62.8. Psal. 119.58. Psal. 19.14. Psal 143.8. Rom. 1.9. Isa. 26.8, 9. The Angels in Heaven bless the Lord; the Saints on earth call upon his Name, and sing of his praise. But as for the impenitent, unbelievers, and ungodly, they are neither excused in not praying, nor can they be heard if they should pray. The distinct handling of this question, must be referred to the special Parts of Prayer. Q Is Prayer a work of the heart, or a labour of the lips? A. It is a work of the inner man: for the entire nature of Prayer stands in lifting up the soul unto God in an holy manner. In all our service we should say with the Apostle, That we serve God with our spirits: but chiefly in Prayer, it being not the warbling of the words, but the yearning and panting of the heart after God, and the things of our peace. The Spirit itself maketh intercession for us with groanings, sc: of heart, that cannot be expressed. Rom. 8.26. 1 Cor. 14.1 Eph. 6.18. Heb 5.7. I will pray with the Spirit, I will sing with the Spirit. Praying always with all Prayer and supplication in the Spirit. Such was Christs Prayer, who in the daies of his flesh did offer up Prayers and strong cries unto him, &c. From his soul they came: for they were offered up with loud cries, and many tears. And the ardent desire is the thing that God heareth, though there be no voice annexed, as appeareth in Moses, Why criest thou unto me? It is said of Hannah, She spake in her heart. Exo. 14. 1●. 1 Sam 1.13. Lam. 2.18. Gen. 24.45. Eccl 5.2. Lam. 3.41. Psal 25.1. Hos. 7.14. Isa. 29.13. Mat. 15.8. 2 Tim. 2.22. Col. 3.16. Eph. 5.19. P●al. 57.7.& 108.1. Psal. 103.1.& 119.7. Psal. 17.1. Joh. 4.23. Prov. 23.26. Psal 10.17. Psal. 119.58. Psal. 119.145. Rom. 8.26. Jer. 29.12, 13. Est enim spiritus, anima orationis, sicut& anima, forma& vita est corporis. Corpus sine anima, putidum est cadaver. Oratio sine spiritu& mente in Deum per fidem, per Spiritum sanctum sublevata, fatet in conspectu Dei. And the Caveat is, Let not thy heart be hasty to utter any thing before God. The wicked are challenged, that they pray not with their heart, when thy howl upon their beds. The Prayer outward, of the lips, without the request of the heart, is an empty thing which God regardeth not; nay, an abominable mockery, which he detesteth. Cursed is he that draweth near with his lips, when his heart is far from me. The spirit is the true rise of Prayer; it is the travel of the heart which pleaseth God. Singing with grace in your hearts to the Lord, making melody in your heart to the Lord. My heart is fixed( saith David) my heart is fixed, I will sing, and give praise. And so he calleth upon himself, Bless the Lord, O my soul, and all that is within me bless his holy Name. Again, entreating audience, he sath, Give ear unto my Prayer that proceedeth not from feigned lips. For God is a Spirit, and will be worshipped in spirit and truth. The cry of the lips doth not pierce the clouds: but the sighs of the heart enter into the ears of the Lord of Hosts, who dwelleth in the Heavens. And this maketh Prayer laborious, because the spirit is to travel in it: and the Saints in this regard, can endure better to hear an hour, than to pray a quarter: whereas the world, they cry for praying rather than for preaching, because they think the outward repeating of words with a general intention will suffice, not knowing or considering in truth what it is to pray or hear. Q. What direction may we take from hence touching the length of our Prayers? A. Prayer is an exercise of the soul, Eccl. 5.2. to be continued according to the strength of livelihood and spirit that God hath given. The rule of direction is, that we must fit and proportion our words to our matter, and both matter and words to our minds and hearts, our faith and fervency, devotion and attention. In this holy duty it is not good ordinarily to exceed to tiredness, which breedeth both deadness and discomfort. If dullness proceed from sloth, it is necessary to wrestle, till it be overcome: but if thou have life and power, it is dangerous to out-spend natural ability: for when the spirits are wasted, our desires will cool, and dullness creep on, which doth not a little disquiet the tender conscience. In public Prayer, the Minister in respect of length must have regard to the ability of the Congregation: In Prayer with the Family, the Master may continue so long, as the power and strength of them that live therein, will bear. They that pray with others, must have regard to the vigour and livelihood of them that join with them. The Prayers of the sick and feeble should be short and frequent: because weakness of body and mind will not endure length of meditations without tedious wearisomeness. The like may be said of them, that are enfeebled with sorrow and distress of conscience, or vehemency of temptation. Q. What things are required in Prayer? A. First, knowledge of God in Christ, and of his will and Word, 1 Chro. 28.9. 1 Cor. 14.15. Psal. 47.7. according to which we ought to pray. Blind devotion cannot please God. I will pray with understanding; and I will sing with understanding. knowledge is the stirrer and guide of good desires, without which the heart cannot rightly lift up itself to God. There can be no sight without some visible object presenting itself to the eye; nor can he pray truly that doth not rightly conceive of God in Christ. Again, How can he pray with affection that knoweth not the goodness of the thing for which he maketh request or offereth praise? unless we understand what is good and pleasing to God, 1 Joh. 5.15. profitable to ourselves and others, we can never pray or praise God as we ought. Secondly, Humility, when in conscience of our own wants and unworthiness, we abase ourselves in the sight of God, willingly submit to his good pleasure, Deut. 8.11. Ezek. 36.31. Act. 2.22. Gen. 18.27. Gen. 19.19. Luk. 15.21. Gen. 32.10. Psal. 22.6. Isa. 6.2. 2 Sam. 7.18. Isa. 66.2. Psal. 34.18. Isa. 57.27. Psal. 51.17. Psal. 9.12.& 10.17. Rom. 10.14. Jam. 1.5, 6, 7. 1 Tim. 2.8. Psal. 62.10. 1 Joh. 5.14, 15 Psal. 56.4. and ascribe whatsoever we enjoy or hope for to his mere grace and mercy: use it to his glory, and do whatsoever he will. I am but dust and ashes, saith Abraham; Thou hast magnified thy mercy towards thy servant, saith Lot; I am not worthy the least of all thy mercies, saith Jacob: Who am I, saith David, and what is my house, that thou hast brought me hitherto? What is more odious then a proud beggar? Are not favours bestowed upon a proud man clean cast away? The self-conceited doth neither see his wants, nor can seek supply with sense and feeling of misery, nor return praise to God for the good things already vouchsafed unto him. Thirdly, Confidence in the truth, power, and goodness of God. Trust is the spring of Prayer, and by Prayer affiance is quickened. Trust in the Lord at all times, ye people, poure out your hearts before him. In God I will praise his Word, in God I have put my trust. What greater wrong can be done to his Highness, then to pray unto him, and not hope in his grace and undeserved mercy? Fourthly, Attention and devotion, that we have our thoughts earnestly fastened upon him to whom, and that for which we make svit or give thanks. We like it not in our Children, that when they come to crave what they desire, or to give thanks for what they have received, they should look here and there, this way and that way, without all regard of us or the thing they are about: and shall we think that God will be pleased with such behaviour? could requests are of no esteem with God: could praises are like a raw Feast, distasteful to the guest. It is the holy servour of soul that God requireth, and is well-pleased with in all his services. Fervency puts the heart into an holy and spiritual diposition, whereby we are more fitted to ●●ceive mercy. In Prayer all the graces of the Spirit are set on work, and the more fervent the Prayer is, the more they are intended. And this fervency stands in this, that a man put forth all his strength in Prayer, though he have many difficulties, and continue constant though he seem not to prevail, but to be denied. These two things make up fervency in Prayer, sense of need, and hope of mercy. Need puts sticks on the fire to make our fervency the more: but faith is the ground of Prayer. Fifthly, Prayer must be made in obedience, that we holily ask what is agreeable to the will of God, and unfeignedly purpose to use blessings obtained to the glory of his Name, furtherance of our salvation, and good of our Brethren. As he that calleth God to witness an untruth, maketh him the author of a lye, so far as in him lieth: so he that prayeth with a purpose to abuse the mercies of God to sin and wickedness, doth what in him is, to make God the abetter, maintainer and upholder of iniquity. Q. What special furtherance of Prayer is there? Heb. 13.17. A. Watchfulness, or Christian heedfulness and observation is a notable furtherance of Prayer. Not that we should sit up late, as in Nocturnes; or awake before day, Luk. 21.36. Mat. 27.14. Col. 4.2. Mar. 13.37. 1 Pet. 4.7. Psal. 57.8. as in morning matins: But we must all day long have a wakening soul, that carrieth the duty of Prayer in remembrance. Watch and pray. Continue in Prayer, and watch in the same with thanksgiving. The end of all things is at hand, be ye therefore sober, and watching in Prayer. Where we may see it is the minds waking that is principally meant, though this will keep the body from drowsiness in performing the exercise▪ The primitive Christians, this is recorded of them, that they did eat their meat, as remembering they were to call on God by the night season. More particularly, there must be watchfulness, before Prayer, In it, After it. Now our watchfulness before, stands in preventing the impediments, taking the opportunities, and marking that in the course of the day, which may fit us for Prayer. For the first, this watchfulness will make a man so cast, and make such riddance of business, that he may not have hindrances when he shall go to his duty. God prefixeth a Memento before the sabbath; teaching that if one do not lift up his mind to it, and in the six daies dispatch his business, he cannot keep it when it cometh: so there is a mindfulness to be had of him that will not this way be encumbered with distractions. Again, we must watchfully keep ourselves from sin. Let him that calleth on the Name of the Lord depart from iniquity. For if we let our hearts wander and rove after vanity, if we be overgrown with earthly cares and delights, if indulgent to our lusts, it will be a damp to our Prayers: and when we yield to sin it is a sign our watch is down; we think not of Prayer. For if we meant to make svit to a man at night, we would be watchful in the day nor to lose his favour, by giving him offence, lest he should refuse us in our request. Did we remember that we are to seek unto God every day for the blessings of the day, and every night for the comforts of the night, we should not neglect his pleasure, nor be regardless of his presence, either day or night. For the second, a watchful heart will not omit his seasons of communing with God. When I awake, I am still with thee. At midnight will I rise to give thanks unto thee, Psal. 139.18. Psal. 119.62. because of thy righteous judgments. As touching the third, we must observe our wants in the day time; as how prove we are to entertain vain thoughts, to run into earthly-mindedness, in wrath, in voluptuousness, in foolish and unfruitful speaking: and therefore what need we have to cry, Lord keep the door of our lips. We must also mark diligently the sleights of Satan, whereby he seeks to ensnare and turn us out of the right way, and what cause we have to pray continually to be defended against him. Nor may the chastisements of God be neglected, whereby he intends to awaken us from security, and stir to a more serious inquisition of our heart and way. God corrects to quicken in Prayer. And lastly, we must labour, as to have a sense of wants, so to have a feeling of the good things God giveth, of the evils he keepeth from us: for without the one we cannot be poor in spirit, nor beg unfeignedly; without the other we cannot be truly thankful, nor offer up our praise hearty. Now we must watch in Prayer against indevotion and wanderings, &c. So Esay complaineth. Isa. 64.7. And there is none that calleth on thy Name, neither that stirreth up himself to take hold on thee. My son( saith God) give me,( not thy body, Prov. 23.26. Lam. 2.18. Psal. 51.17. tongue and voice only, but) thy heart, that is, the thoughts, desires and affections of thy heart. And the Prophet saith, The Sacrifices of God are a broken spirit. After Prayer we must mark how God hath answered us in this or that we have entreated. Early in the morning will I direct my Prayer unto thee, and will wait; Psal. 5.3. stand as in a watch-tower, and see how the Lord will deal with me, and remember me in my requests. But of this last more in the parts of Prayer: because it properly belongs to petition or request. And this checketh many; such as when their watch hath been down rush upon Prayer, even from pots to Prayer: when they have supped and given thanks, though they have let their hearts loose, eat, drunk without fear, sobriety; profaned their mouths with light unfruitful speech, yet then before parting of friends, call for a Prayer. And many are so far from remembering themselves all day, that they cannot keep their eyes open while they are a praying; they are so affencted, as if it would cast them into an Ague to be kept a while in Prayer. In some places where Prayer is constantly used twice a day, it is commonly gone about with little or no reverence at all, some talking, some trifling, some working, some playing, till the very instant of Prayer: yea, till he that prayeth in the name of the rest be upon his knees, and have begun the Prayer that is offered up to God in all their names, as though they had their hearts at command in a moment to come before God with that confidence, reverence, humility, and fervency, that is required in holy Prayer. This want of watchfulness is a common evil, and doth us great hurt. This maketh us such poor orators, that when we come to God, we are barren of praise and request, because we do not observe in the day, matter for this purpose; this causeth dullness and restlessness in Prayer; this maketh our Prayers powerless and of little fruit; this, though we know it not, doth make us complain of such mists, roving thoughts, indisposition, because we walk all day long forgetful, If one should eat Codlings, Goose-berries, Pease, would you wonder if at night he were wrung in his belly? Would you not bid him mend his diet if he meant to see it otherwise? So when we let our heart loose all day, feed upon earthly vanity, and rush hastily into Gods presence, how should they be heavenly-minded on a sudden, when bed-time calleth on us to Prayer? Wherefore let us stir up ourselves to keep this watch, that we may see and walk in the strength of our Prayers. Let us have a narrow care of our hearts at all times, to keep them in order, that they range nor after vanity; Let us as time and ability will permit, think with ourselves, who we are, even dust and ashes; before whom we come, even before the highest Majesty in Heaven and Earth; what we go about, even the greatest and weightiest work in the world; what we want, what mercies we have received, what Petitions we are to make, with what Arguments they should be pressed, &c. If one be to make on Oration in the schools, Eccl. 5.12. Psal. 108.1. he will not venture ex tempore: How much more should we meditate on the Orations we are to make before the Lord! Q Is it lawful to use the voice in Prayer? A. There is a good and lawful use of the voice, not only in public Prayer in the Congregation, and family-Prayer with others; but also when we Pray by ourselves alone. In Prayer with others, specially in the solemn assembly of the Saints, where the Minister is the mouth of the people, the use of the voice is necessary for the edification of the people: because they cannot yield consent or profit themselves, unless they understand what is prayed for. In solitary Prayer the voice and words are lawful, but not of absolute necessity; Not necessary; because the lifting up of the soul is the soul of Prayer, which doth animate and give life unto it. A man may Pray fervently and speak never a word: but words are of no worth if the heart be absent. The speech of the sanctified heart is sweet and pleasant melody in the ears of God, though the Tongue keep silence: but let the outward frame of words be never so smooth and well polished, Psal. 5 2, 3.& 16.9.& 30.12. Psal. 51.14, 15& 71.23, 24. Psal. 119.171. Psal. 54.2. Psal. 3.4.& 142.1. Psal. 141.1. Psal. 140.6. Psal. 26.7. Psal. 19.14. Psal. 17.1. Isa. 65.24. Zeph. 3 9. Hos. 4.2. the Prayer is not pleasing if red and uttered without understanding and intention of heart. The voice then is not necessary in solitary Prayer, yet is it lawful: for we red that David an holy Prophet, and a man according to Gods own mind, did not content himself with mental Prayer, but used his tongue and voice. The like may be said of Nehemiah, Hezekiah, Daniel, and other Saints mentioned in Scripture. In the book of God such like passages are very frequent; I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication; Give ear unto my voice, when I cry unto thee; hear the voice of my supplications; Let the words of my mouth &c. be acceptable in thy sight; Give ear unto my Prayer that goeth not forth of feigned lips. Before they call, I will answer; and whiles they are yet speaking, I will hear. I will turn to the people a new language, that they may call upon the Name of the Lord. By these places the lawful use of words and voice in Prayer is clearly confirmed. And hereof there is great use; for the voice is a most effectual means, both to quicken the affections to inflame devotion, voice interdum nos ipsos ad devotionem acri●● excitamus. Aug. Ep. 121. ad prov. cap. 9. Utilis quoque est quoniam servit devotioni jam excitatae, quae erumpere solet& redundare in exiremum affectum. Mat. 20.39. Luk 22.41. Psal. 84.2. Expressa recitatio incutit terrorem diabolis. moll. in Psal. 54. vers. 4. 1 Sam. 1.13. Neh. 2.4. Mat. 6.6. and to keep the mind from wandring after by-matters. Lastly, Christ the son of David, though he were not subject to any such wandring of Mind, or faintness of affection as we be: Yet he used his voice, even when he prayed to God in solitariness. But touching the use of the voice in prayer, these rules must be observed. 1. If the uttering of words in solitariness do at any time trouble or hinder fervour and devotion, it must be forborn; for the use of voice is to help and further, not to distracted and hinder fervency. 2. If opportunity of time and convenience of place be wanting, we must speak in heart, as Hannah did, that our voice be not heard. 3. When we have greatest liberty in these things, the voice is to be moderated that it be not heard of others: for some would brand it with the note of hypocrisy, and others take it as an occasion to discover the secrets of our hearts,( which we desire to lay open to God only) and make a mock of it to our reproach. 4. If we Pray with others, and be as their mouth to God, the voice must be distinct and audible that they which join with us may understand it and be edified thereby. 5. In the use of the voice we must look to the heart, that it go along with it, and be not roving up and down about other matters: for the tongue bableth, if the heart indite not. CHAP. V. Rules to be observed touching the external Form of words in Prayer. The lawful use of a set Form of Prayer in public or in Private. Also of Reading Prayer upon a Book, or using a stinted Form devised by Others. Question: WHat Rules are to be observed touching the external Form of words used in Prayer? A. 1. Greatest liberty may be taken in secret and solitary Prayer, because we are sure, that( if there be a believing, humble, and bleeding heart, with an upright affection) God will not upbraid any man for his method, order, words, or utterance: but yet irreverence, and over-great familiarity is to be avoided. 2. In private Prayer with others we may not take so great liberty: but have respect to the edification of others, and reverence of the Ordinance. For in this Light of the Gospel, where there is more knowledge than conscience, the youngest and simplest in a family( unless they be very babes and young children indeed) will be ready to cavil and stumble at it: and it may justly be feared, that some Christians well affencted, have been somewhat faulty and offensive in this behalf. 3. Special care must be had in the public Congregation, that nothing be done but what is decent, orderly, and grave, suiting with the Majesty of Gods holy Ordinance: because there many eyes do see us, and many ears do hear us, and indecency may breed great offence, beget disregard of the pure worship of God. Wherefore in the public Assemly especially, fit method and decent phrase of speech is in no sort to be neglected. To place devotion in words, is superstition; to hunt after quaint terms, is foolish vanity; to soare above the reach and capacity of the people, is marvelous unprofitable: to affect loftiness and obscurity which the hearers cannot understand, is in the speaker arrogancy, to them that hear fruitless, injurious, tedious: and on the contrary, to neglect a comely, grave, plain, significant and fitting manner of speech is odious barbarism. It is good neither to be over-neat, nor obscure, nor too much affencted, nor yet over-homely: but to use such a mean as doth most tend to the glory of God and the good of Gods people. Q. Is it lawful to use a set Form of Prayer in public or in private? A. Seeing the use of words or voice is not of the essence of Prayer, no man of understanding will deny that to be an holy and acceptable Prayer, which proceeds from a sincere and upright heart, feeling its own or others wants, and craving supply of God, whether the request be put up in the self-same or in other words. But seeing this is a matter mistaken by many careless and secure persons, and a question moved betwixt us and our Brethren of the separation; it will not be amiss to note a few things touching the thing itself, the persons by whom, the time when, the place where, and the manner h●w a set form of Prayer may be used. First, The controversy is not of this or that prescript form of Prayer in particular, much less of one for substance of matter faulty and erroneous: but of a prescript form in general, Whether it be lawful to use any set form of Prayer, though for matter never so fit, sound and allowable, for external form most grave and beyond all exception. Secondly, It is not questioned whether a man may ask things impertinent; as fair weather in time of drought: for it is acknowledged that the matter of our Prayers must be according to the Word of God and the present occasions. Thirdly, A Prayer for matter and external form both holy and fit, may be sinful in the user by accident; viz. when it is repeated without understanding or intention of heart. Of this there is no question betwxit them and us. Fourthly, It is granted that no prescript form of Prayer is simply necessary either in public or private, for then our Saviour Christ by his Apostles would have expressly set down such an one for an exact and unchangeable rule to all Christians and Churches. Not the necessity, but the lawfulness thereof is questioned. Fifthly, It was never held that a man should tie himself, or be slavishly tied to a set form of Prayer, in such sort as never to offer up any petition or thanksgiving, but what he meeteth with in his devised form: for scarce any day passeth over our heads, wherein there be not divers new occasions, either of rejoicing or thanksgiving, or else of mourning and craving pardon, or indeed of both. Such use therefore of a stinted form is not to be justified: for we know our requests must be framed, our praises rendered, according to the present occasion. Sixthly, It is to be considered that there be divers degrees and measures of gifts, both natural( as wit, memory, and utterance) as also of grace,( as knowledge, saith, zeal,) given to divers men. Besides there be divers states and conditions of Christians; some weak, some strong, some novices, others trained up and better exercised in this holy duty; some in greater freedom, others perplexed with manifold temptations. Now they that are better gifted, either by nature, or else by grace and custom, may use the more liberty: others, if they constionably use a stinted form before others, only inserting words and clauses according to new occasions, must not be despised or condemned. Seventhly, In Prayer alone we may use more liberty both for method and words: In public or family-Prayer that must be done which tends to edification. Now for as much as weak and tender Christians are not so capable of that kind of Prayer which is called conceived or extemporall, varying every time in words and phrases, manner and order, though the matter and substance be the same; for their sakes it is not inexpedient to keep a constant form both of matter and words, adding new clauses in confession, petition, and thanksgiving, according to variety of occasions offered. Eighthly, always in Prayer, whether stinted or conceived, care must be taken that we ask not things impertinent, unfit; watchfulness must be used to prevent dullness, security, customariness, slightness, and lip-labour; diligence must be had that no sin lye upon our souls, families, or places of abode unlamented, nor no mercies be unthankfully passed over. Q. What say you of reading Prayer upon a Book, or using a stinted Form devised by others? A. First, A public set form of Prayer penned or printed, that is sound and pertinent for substance of matter; grave and simplo for order and manner; not prejudicing, abridging, or hindering by length the preaching of the Word or Prayer fitted to special occasions, is lawful to be used in the Congregation, whether it be red or rehearsed by memory. Secondly, If any governor of a Family be so weak in knowledge and other graces of the spirit, that he be not able of himself to offer up the Morning and Evening Sacrifice in the behalf of his Family, let him( if it be possible, as labour and constancy will make it possible and easy) commit some wholesome forms of holy Prayers to memory( though they be the shorter) that he may not be troubled nor distracted with turning over leaves, nor poreing on a Book: which will be neither so comely in the eyes of others, nor so comfortable to himself. And let him do this constantly and with a good spirit, and he shall find by the blessing of God, that in a short time, his heart will be so enlarged, and his mouth so opened, that he shall be able according to the sundry occasions that shall be offered, both with comeliness and edification to himself and others, to insert such clauses and words, as are profitable in that behalf. And as they who are desirous to swim, by a little practise become so skilful, that they have no need of any corks, Bladders, or Bul-rushes, but lay them aside as burdensome and hindrances: so they that be desirous to pray in the spirit, by use and practise, shall through the blessing of God become so skilful, that they shall have no need of any penned or printed Prayers; but rather lay them aside as things they need not. Thirdly, If any new born babe be not able to go without this help, let him not rest in this estate, but labour and learn to pray according to his private necessities and occasions which vary daily, and be so many and divers, that no one mans condition in the world is in all things like unto anothers: otherwise, if he stand upon his stinted form, he shall deprive his soul of much peace and comfort, and never come to the knowledge, sight and consolation of innumerable things for which he is to pray and give thanks. To conclude then, penned or printed Prayers have their use, and may be commended to them, that by reason of weakness in grace and natural gifts, as knowledge, memory, wit, utterance; inexperience, heaviness of spirit, are not able to do any thing without these helps; not that they should stay in the use of them, but be lead forward thereby to do it of themselves with more comfort and to greater edification. For out of them, by pains and labour a Christian may furnish himself with variety of matter, fit words, good method; which being rightly applied to particular occasions, do not a little quicken and revive and enlarge the heart. Fourthly, A penned or printed Prayer( so called, because the matter is delivered in form of petition or thanksgiving tendered to God) is not properly a Prayer as it is penned or printed, but as it is rehearsed as a Prayer with understanding, humility, confidence, love, &c. Q How may it be proved that any use of red Prayer is lawful, public or private, in the Congregation, Family or Closet? Psal. 25.1, 2. Mar. 11.24, 25 Joh. 14.19. Heb. 11.4. Jam. 5.15. Psal. 45.18. 1 Tim. 1. ●. A. 1. That form of Prayer is just and lawful, wherein all things necessary required in the Word of God, or essential to Prayer may be observed. But all things necessary required in the Word of God, or essential to Prayer may be observed in a set form red or rehearsed. In holy Prayer to God, what is required more then this, that the matter be approved and fit, the manner holy, reverend, fervent and faithful? And may not a Prayer holy and meet for matter, 〈◇〉 red with knowledge, feeling, earnestness of desire, holiness of affection, and faith in Gods Promises? In reading the Scriptures the eye doth led the heart; yet may they be red with judgement, reverence, meekness, and joy: Why may not the same or like affections be moved in reading Prayer? What necessity that the heart and eye should be at variance in this, when they may be conjoined in the other? Asaph and his Brethren could praise God in a form of words set down by the Prophet David: 1 Chro. 16.8. 1 Sam. 2.1, 2. Jon. 2.1, 2. And if a prescript form of words may be allowed in thanksgiving which is one part of Prayer, it cannot be condemned in petition. The matter of our requests must fit the occasion; so must the matter of thanks and praise: we must pray with the spirit, and we must praise with the heart. The spirit of grace teacheth us to pray: and the same spirit moveth us to return praise for benefits received. 1 Cor. 14.15. 2 Chro. 6.41, 42. Psal. 132.9. 2 Chro. 20, 21, 2. Ez●a 3.10, 11. 2 Chro. 29.30. 1 Cor. 14.15. Eph. 5.19. Col. 3 16. In the Dedication of the Temple, Solomon used the very words of the Psalm, which David vowed to use at the bringing in of the Ark into his house. Jehoshaphat in that execellent thanksgiving which he made, appointed the Priests and Levites to recite a prescript form of words: So did Zerubbabel and Jehoshua. Our opposites themselves grant it lawful to sing Psalms, in which the form of words is stinted and prescribed; and yet we must sing with the spirit, and with understanding, with feeling and joy of heart. The differences which some put betwixt praising God with a Psalm, and calling upon God in Prayer, are little to the purpose: do not at all weaken the force of this Argument. For thus we reason; In singing Psalms penned by the Prophet David, or any other holy man, the eye doth led the heart, no less than it doth in reading a stinted form of Prayer; and yet they may be sung after an holy manner with grace in the heart. Therefore a stinted form of Prayer may be red or said without Book with that affection of heart which God requires in Prayer. Let them disagree in other things, herein they are like. This reason may be drawn into another form thus: Whatsoever hath the true matter and form of Prayer, that is truly and properly a Prayer, and may lawfully be used as a Prayer. But a prescript form of Prayer, sound and fit for matter, grave for the manner of penning, said as a Prayer with knowledge, faith, reverence, and fervency of affection, hath the true matter and form of Prayer. For the matter of our Prayers is those common blessings and special good things, which according to the will and pleasure of God, we are to beg of him for ourselves and others. The true form of Prayer( understand Prayer uttered with the voice) is that outward disposition and frame of words, and the inward elevation or lifting up of the heart to God by the Holy Ghost. Will any man object, that all these things cannot be observed in a stinted form of Prayer? Common experience will confute him. Who knoweth not the matter of many prescript forms of Prayer to be good and necessary for all men? All our wants and particular occasions are not mentioned or laid open in the Prayers, which are conceived by the Minister or governor o ●he Family, and yet no man judgeth them unlawful, though they be imperfect. It is not prejudicial then to the lawful use of a prescript form, that many particulars which we stand in need of, are not therein mentioned. Can it not be red or uttered with a right disposition of heart? How then can we sing with joy, or praise God with cheerfulness in a stinted or set form of words? Is it not easier to cry for what we need with feeling, than to return praise with love and joyfulness for what we have received? He that will confess it possible to give thanks aright in a set form of words devised by others or invented of himself, cannot deny the same in request with any show of truth or colour of reason. 2. There are certain common blessings which we and others daily stand in need of, and for which we are continually to give thanks; and these it is lawful to ask daily in a set form of words, or for them to give thanks. Thus we may pray every day for the increase of faith, patience, meekness, love, &c. and the continuance of those outward blessings which we enjoy. For it is not the repetition of the same words in Prayer every day that displeaseth the Lord: but the ignorant, rash, could, customary, superstitious and irreverent pouring forth of words before him. Variety of phrase doth not delight his Majesty: nor will he reject the desires of an humble and contrite heart, Mat. 26.42, 44. Mar. 14.39. Rom. 1.7. 1 Cor. 1.4. 2 Cor. 1 2. Gal. 1.3. Eph. 1.2. Col. 1.2. 1 Thes. 1.1. 2 Thes. 1.2. Rom. 16.23. 1 Cor. 16.23. Phil. 4.23. 1 Thes. 5.28. 2 Thes. 3.18. Isa 59.21. Rom. 8.26. because they are tendered often in one and the same words. Paul writing at several times upon divers occasions unto divers people, yet used the same form of Prayer, and the same words in his Salutations and Valedictions. The reason in brief is this, It is lawful to ask common blessings of God daily in a set form of words: therefore it is not unlawful to use a set form of Prayer. And if to pronounce it be lawful, then to red it also: for reading in itself is not impure. As pronouncing cannot make an evil matter good, no more can reading make a good matter evil; pronouncing and reading being adjuncts of Prayer both indifferent. 3. The spirit of grace enableth us to pray, and maketh requests for us: but it worketh by means: It instructeth us what to ask, not in what phrase of speech; it stirreth up in us holy desires, but gives not ability without help, suddenly to express and lay open our hearts in fit method and words significant. As the spirit doth persuade and assure the heart that the Scripture is the Word of God, not witnessing of the Letters, Syllables and words, but of the matter and saving Truth therein contained: So the spirit instructeth us to pray by opening our eyes to see our misery, and inflaming our hearts with longing desire of mercy and relief: but ability to utter and express these our desires in decent phrase of speech it doth not ever give. Ability of speech is a common gift of the spirit, which is bestowed upon good and bad, wherein graceless persons are many times preferred before the most sincere and upright. Again, the Spirit acquainteth us with our particular miseries, and the good things that we are to crave, by the exercise of means, whereby we come to the more full and distinct understanding of both these. These things considered, I suppose all men will grant without contradiction: First, That it is lawful for a man beforehand to meditate upon his particular wants, and the necessities of others, that he may more fully understand, and more sensibly be affencted with them. Secondly, The better to stir up confidence and affection, and to furnish himself with words and matter, it is not unlawful nor unprofitable to red the Prayers of the godly registered in holy Writ, or in other godly Books, to observe the matter of their, Prayers, their ferventness in praying, and the Arguments wherewith they contended and pressed to be heard. Thirdly, After that by reading and meditation a Christian hath collected matter for Prayer, he may study to digest it into due order, and to express his requests in fit and comely words; and the same so conceived he may utter as a Prayer according as occasion shall offer itself. The reason may be thus contracted: If the Spirit of God doth work by means, and stir up good desires, but gives not ability to express them in comely and significant words; then it is lawful for us to use all godly means to quicken the graces of God in us, and to premeditate in what manner we might utter our Prayers, as might best serve for our own comfort, and the edification of others. And if the use of a premeditated form of words in Prayer do not stint the spirit, a set form of Prayer cannot be injurious to the spirit. Grant the one, and the other will follow. 4. When the matter and substance of Prayer is allowable and fit in respect of our occasions and the necessities of the Church; when the order of words and phrase of speech, in which that matter is expressed, is grave, plain, and simplo, we desire to know why it should be a sin to pronounce or use that form as a Prayer? Is it for that it is red or pronounced; or because a man cannot lift up his heart in faith unto God, when he uttereth his requests in a stinted form? To assign the former, is superstition; to pretend the later, is to offend against common experience. A reason then cannot be given, why it should be unlawful to pray after that manner. It will be objected, that stinted Prayer is in or Gods Ordinance. The answer is, That Prayer is the Ordinance of God, but whether our Prayer be only conceived in heart, or uttered by words; whether in our own, or others words; whether by pronouncing or reading, that is not appointed. God requires that we should lift up our hearts unto him, and ask in the name of Christ whatsoever we stand in need of, and is agreeable to his will: but when spake he one word of praying within Book or without, in this or that form of words? Can that be sin, which he never forbade? Can that be unapproved worship which is conformable to the will of God? 5. This Reason draws on another, 1 Joh. 3.4. Gal. 3.10. When another prayeth that is a a set form to him that hears: for though his spirit be more enlarged, he is bound to keep his mind intent upon the things prayed for by the other. Though he be limited for a time, at other times he is at liberty to pray as freely as he can. The largeness of the heart stands not so much in the multitude and variety of expressions, as in the extent of affection. Numb. 6. 2●, 23. Psal. 22.1.& 102.1. Hos. 14.2, 3. Joel 2. ●7. Deut. 26.5, 6, 7, 8, 9, 10. Psal. 92.1. Ezr. 3.10. Rev. 15.3. 2 Chro. 29.30. Isa. 12.1. See Ainsworth in Num. 6.22, 23. Bell. de paen. lib. 1. cap. 15. Maldonat. in Mat. 28.19. Piscat. ibid. which is this: That which is the breach of no Commandement, which is no where disallowed in the Word of God, either in express words or by necessary consequence, that is no sin. For sin is the transgression of the Law; and where there is no law, there can be no sin. But the use of a prescript or stinted form of Prayer, is the breach of no Commandement, is no where disallowed in the Word of God. Our Brethren of the separation tell us; It is a trensgression of the second Commandement, and a quenching of the spirit. But seeing the scope of the second Commandement is to teach the true and pure worship of God, how can a Prayer for matter and form, lawful and pure, uttered and red with knowledge and intention of heart, be a breach of that holy Precept? The exposition of the Commandements is to be found in the Prophets and Apostles. First, Doth the Lord by his Prophets or Apostles in any place restrain us to the use of conceived Prayer? As for the other, that quencheth the spirit, which is as water to alloy, cool, or extinguish the heat of this holy fire: But by what reason or Scripture can this imputation be cast upon the use of a set form of Prayer? Secondly, Reading godly Books is profitable to stir up and revive the graces of Gods spirit in us: Were it not a wonder if reading a godly Prayer should produce the contrary effect? Mr Smith cast reading of the Scriptures out of the Assemly: because in his opinion it quenched the spirit. Our Brethren are not gone so far; but it is good for them to consider, how they can condemn the reading or uttering of a godly Prayer, both in public and private, as that which quencheth the spirit; and not condemn withall the reading of godly Books, and studying for Sermons? But of this hereafter. 6. Set forms of Catechism are no more commanded of God, then set forms of Prayer: Christ our Saviour, the Prophets and Apostles have no more appointed the one then the other. Therefore if a set form of Prayer is to be disallowed, a prescript form of Catechism must of necessity be condemned. But how absurd it is to censure the use of a prescript form of Catechism, he is stark blind that seeth not. The necessity antiquity, and excellency of catechizing is known to them, that know any thing touching the building and governing the house of God: the use and profit of a set form of catechism is by experience manifest to them, who have laboured to lay the foundation of Christian Religion, and train up their people in sound knowledge. Mr Robinson himself acknowledgeth thus much in his additions to Mr Perkins his six Principles, howsoever they judged of stinted catechisms in former times. 7. In the Scriptures we find prescript forms of blessing, petition and thanksgiving, ordinary and extraordinary, appointed of the Lord. We say not that the Priests in blessing, or the Sanits in praying were necessary bound to those very words and syllables: but they might use them lawfully and without sin, as we do warrantably retain the form of Baptism prescribed by our Saviour Christ, though we be not tied by an absolute necessity to rehearse the same words, in that very order and so many syllables. The argument from those places is this; If it be lawful to use a prescript form of Blessing, Prayer, Thanksgiving and Baptizing, set down in the word of God, then all prescript forms of Prayer are not to be condemned. What answer do our brethren return to this argument? They tell us, the Priests and Saints of God were not bound to use those very words set down, and none other or otherwise. Nor do we pled against them herein( though Mr Ainsworth in his Annotations upon Numbers out of the Jewish rabbis, seems to deny this liberty) it sufficeth that these forms of blessing and Prayer might lawfully be used as a blessing and Prayer, though in conscience they were not tied necessary to the use of them. The lawful, not the necessary use of a prescript form of Prayer, is now in question, and that is proved by the places above recited. 2 Chro. 5.13. with Psal. 136.1. For if the Saints in former times might pray in a stinted form of words, indicted by others or invented by themselves, as we find they might and did; Jer. 33.11. with Ezr. 3.10, 11. we also at this day may do the same. But they answer further; It follows not that a prescript form of Prayer invented by men is lawful, because a form prescribed of God is good and to be allowed. A mere shift of no force at all. For the question is not of this or that form in particular, but of a prescript form in itself considered. The Lords Prayer was indicted or prescribed by Christ himself; and yet they deny the use of it as a Prayer. And most of their reasons do conclude against the use of every prescript form of Prayer, as well as any one. Thus they dispute; If a set form of Prayer be lawful, then a man may carry his Prayers in his pocket, buy them at a Book-binders shop, &c. Doth not this reasoning disallow all penned and printed forms, as well as one? But if it shall please them to hear with patience, the consequence of that Argument which they make for us, may easily be justified from their own grounds. For they teach that God hath not appointed in his Word any prescript form, which upon necessity we are tied to use at any time; That the matter of our Prayers is divers according to the several occasions which happen and fall out: That the inward form is the elevation of the soul to God in humility, love, fear, and confidence. From which premises it will necessary follow, that if one form of Prayer may be used lawfully, another fit for matter, and grave for order and phrase of speech, may be used also: for none is absolutely commanded, and all things essentially required in Prayer, may be observed in one no less then in another. Nay, if what they teach of stinted Prayer may pass for truth, sc: that it cannot be uttered by the direction of the spirit, that is a lip-labour, &c. then it is more lawful to use a set form devised by men, than that which is indicted by the Holy Ghost: seeing the more holy the thing is, the greater sin is the abuse of it; Exo. 20.7. Numb. 4.15. and it is more heinous to pollute the words of the Holy Ghost, than the words of sinful men. 8. As in the ministry of the Word, the corruption of mans heart, and the heinousness of sin, may more lively and fully be discovered to the conscience for humiliation, then a man of himself is able to set it forth: so in Prayer penned by a godly and well-experienced Christian, the case of a distressed soul may be more pithily and amply deciphered and anatomised, then he of himself can lay it open. And in such a case to deny him this lawful help, is to take a crutch from the lame, bread from the hungry. In the very act of Prayer it is lawful to use outward helps, whereby we may be enabled to pray better: and is it not lawful for a perplexed heart burdened with sin, and overwhelmed with bitter anguish, to use the help of a Book, that he might the better unfold and lay open his misery into the bosom of his heavenly Father? Sure he hath not felt those agonies and depths of sorrows which oppress many, that is so cruel and hard-hearted towards the afflicted, as to deny them this means of comfort. The Holy Ghost by his Prophet doth prescribe a form of Prayer for the afflicted, that they might learn to pour out their souls before the Throne of Grace; Psal. 102.1. Vise Vatabl. in Psal. 102. Calvin. ibid. as the Title of the 102 Psalm doth show, which runneth thus: A Prayer of or for the afflicted when he is in distress. The ample and particular laying open of our necessities doth ease the heart and move affections, and when this may be done better by the help of a Book than of ourselves, is it not senseless to accuse the use thereof as a lip-labour and quenching of the spirit? It is the spirit indeed that doth help us in our infirmities: but we must use means to stir up the graces of the spirit in us. He stinteth not the spirit who labours to blow the coals of grace, and useth all lawful helps at hand, in most full, free, and particular manner to disburden his heart before God. He doth not substitute his Christian friend in place of the Word and Spirit, who not able to lift up his own soul to God by reason of straightness of heart and grievous pressure, doth crave his help and assistance in Prayer: And may not a good Book supply the defect of a Christian companion? When we are dull and out of order, we may join with others in Prayer for our relief and quickening; Why then should it be intolerable to make this use of a godly Book. 9. The Jews before the coming of Christ had a prescript form of Prayer and Thanksgiving in the celeberation of the Passeover: and that which they used, was( as it is very probable) approved by our Saviour himself. For the Evangelist saying, Mat. 26.30. See Paulus Burgens. in Psal. 112. Jos. Scalig. de Em. temp. lib. 6. Beza annot. in Mat. 26.20. Drus. Praet. lib. 1. in Mat. 26.30. Ainsworth in Exo. 12.8. Maldonat. in Mat. 26.30. Act. 15.22, 28. 1 Cor. 11.16.& 14.13. Isa. 29.13. Merc. in Gen. cap. 6.8.& cap. 1.6.& cap. 50.26. sixth. Senens. Biblioth. lib. 3. meth. 4. Rainold. de Idololat. admonit. ad lect. Ainsw. in Gen. 6.9. after they had sung a Psalm, they went forth to the Mount of Olives, doth seem to allude to their custom of finishing the Passeover with certain Psalms, which the Jews call the great Halleluja, beginning at the 113 and continuing to the end of the 118. Howsoever hymns and Psalms are such kinds of Prayer as are not wont to be conceived upon a sudden; but are framed by meditation before hand, or else by prophetical illumination are inspired, as at that time it appeareth they were when God by extraordinary gifts of the Spirits, enabled men to all parts of service necessary for the edifying of his Church. 10. All reformed Churches at this day do not only tolerate, but approve a set form of Prayer. I know not of what weight this reason is with our Brethren of the separation; but sure it hath been of great force with the godly in former times, otherwise the Apostles would never have alleged the practise and consent of Churches, to confirm the faithful and stop the mouths of the contentious. Q. Book-Prayer is an invention of men: therefore unlawful. A. By this Argument all set forms of catechisms, studied Sermons, Interpretations of Scripture, and conceived Prayer itself may be disallowed. Reading the Scripture is Gods Ordinance: but the partition of the Law into 53 or 54 greater Sections is the device of man. Preaching is commanded of God, so is the Interpretation of the Scripture: but the phrase and method of Sermons and Interpretations is of men. The matter of Scripture is the immediate truth of God: but the words and phrases, which are as a vessel to convey this light unto us( I speak of Translations, not of the Original Text,) are human, not of God by immediate inspiration. God commands us to call upon him both in public and in private: but the words wherein we express our desires are our own, both in conceived and stinted Prayer. These two kinds of Prayer agree in their Author, Matter, Form, Object, end and common nature: and the one is no more a strange worship or invention of men than the other. We find direction in the Word of God, To whom, for what, with what heart and affections we ought to pray: but in what method or frame of speech we must be Petitioners, we find nothing prescribed in particular, nor do we judge any thing to be necessary, more then that order, fitness, decency and edification be regarded. CHAP. VI. Prayer is to be made in a Language that we ourselves understand, and those that join with us. How we are to address ourselves unto God, and whether to begin our Prayers with Petition or Thanksgiving. Question: IN what Language must our Prayers be offered unto God? A. In a known Language that we understand: for if we join with others an unknown Language profiteth not: If we pray alone, what is more ridiculous than to speak words which we understand not. Seeing the Scripture requireth, that all that is within man should praise the Lord: Psal. 103.1. It followeth that as he committeth sacrilege, that withdraweth and stealeth away his affection from the exercise of Prayer, so doth he also, which hath not his understanding attending upon his Prayer. And so much the more the latter then the former, as the understanding may be perfect and full in a sort without the affection and devotion, whereas the affection roveth and wandereth uncertainly, when it hath not the light of understanding carried before it. Again, when God speaketh unto us, all the powers of our soul( both in understanding and affection,) ought to stand up, to receive that which is spoken: and so when we speak unto him, there is no faculty of the soul, which may withdraw itself from the attendance upon the service and gift that we present unto him. Deut. 6.9. Mat. 22. 3●. And therefore the Law in the whole worship of God, requireth it be done, with all the heart, with all the soul, with all the understanding. Against common Prayers in an unknown tongue, the Apostle reasoneth thus: All Prayers to which the hearers cannot say, Amen, 1 Cor. 14.16. ought to be chased out of the Church: which general reason wipeth away all private Prayers, wherein a man knoweth not what he saith. For thereof it followeth, that not being able to understand what he saith, he is not able to say Amen to his own Prayers. In like manner it may be said of him that prayeth in an unknown tongue, that he heareth not himself, that he is barbarous unto himself, speaketh in the air, not understanding himself, is more than childish, not only not understanding what others say, but not what he himself saith: hath the mark of Gods wrath upon him, in that in things belonging to his salvation, he heareth a Language which he understandeth not. This may suffice to show, that Prayer must be uttered in a known Language: the special reasons of this Point will come to be considered in the several Kinds and Parts of Prayer. Q. If I pray with the tongue, my spirit, that is, my affection prayeth well, Cor. 14.14. but my understanding is without fruit. A. It is absurd to imagine the gift of tongues to be severed from his understanding, that by the gift of the Spirit did speak them. Was that gift( to the zealous pursuit whereof the Holy Ghost exhorteth) a rapping out of words without understanding? Is this the great bountifulness and largesse of Christ towards his( so highly commended of the Prophet) to enable them like a Popingay to prattle, or like Balaams ass to tumble out words without any knowledge? Finally, where ever was it red( either in profane or holy Writer) that man should be said to have the gift of that tongue, the syllables whereof his mouth can speak, when his mind knoweth no signification of them? But this conceit is confuted of the Apostle, who affirmeth that every one of those that spake with tongues edified himself, and that in such sort, 1 Cor. 14.4. as the Church is edified by him that speaketh unto it, in a tongue which it understandeth. And in the 28th verse Vers. 28. it is said, that he which speaketh with tongues, speaketh unto God and to himself: Seeing therefore he so speaketh unto himself, as he speaketh unto God, to deny that he understandeth himself when he speaketh with tongues, is to deny that God doth understand him which speaketh with tongues. And how sottish is it, that a man that understandeth not himself, should edify himself in spirit and affection, when the affection is dead without knowledge? neither can a man desire or affect that which he understandeth not. And if speaking in a tongue which he understandeth not, he can edify himself in spirit and affection, why may he not also edify the Church in spirit and affection which heareth the sound of the words as well as he? But the Apostle saith, that the Church heareth not him, that is, receiveth no more fruit by that speaker in a tongue which it understandeth not, than if it had not heard him at all. As for those words, my understanding is unfruitful, they are not to be referred to him that speaketh, but to those which are spoken unto in an unknown tongue. This doth first appear by the adjunct of unfruitfulness, which is annexed unto understanding. For whereas it is a borrowed speech and similitude taken from Trees, which are called unfruitful, not in regard that they bring not forth fruit to themselves, but in regard that they are barren and fruitless unto others, it is evident, that when the Apostle saith, My understanding is fruitless, he meaneth not in regard of the speaker with a tongue, but in regard of those which heard him. Secondly, This is evident by the 16th verse, where he saith, 1 Cor. 14.16. that if thou praise God in the Spirit, an idiot cannot say Amen unto thy thanksgiving, because he knoweth not what thou sayest: he saith not, that thou canst not say Amen unto thy thanksgiving, or knowest not what thou speakest, which he ought to have said, if the Interpretation of our Adversaries had been true. Thirdly, In the 17th verse Vers. 17. he saith of him that speaketh in the Spirit, Thou verily givest thanks, but another is not edified. And most evidently in the 19th verse, Vers. 19. where( saying that in the Church he would rather speak few words with his understanding, than ten thousand with the tongue) he noteth the effect of speaking with his understanding, namely, that he might instruct others. If therefore( in the Apostles language) speaking with a mans understanding be to instruct others, and not himself: it followeth, that to speak without his understanding, is to speak to others, with understanding and profit to himself, and without instruction and profit to others. Lastly, To pray in spirit, is not to pray with the affection, but in the strange language or tongue which is spoken: which( by a trope of the cause for the effect) the Apostle calleth Spirit: because that they who spake it, spake by the miraculous gift of the Spirit: and so are those extraordinary gifts called Spirits. Vers. 12. Vers. 1. And so( by another trope of one part put for the whole) they are called spiritual. So that to pray or to speak in or by the Spirit, is the same which Luke saith of them which had received the Holy Ghost at Pentecost, Act. 2.4. that they spake with strange tongues, even as the Spirit gave unto them to utter. This exposition also the Scholiast setteth forth. And that it cannot be understood of the affection or devotion of the soul, it is evident by the 16th verse, where he affirmeth that an unlearned man cannot say Amen unto the thanksgiving that is made in or by the Spirit, yet we know that the affection or devotion hindereth not the understanding of the rude and unlearned, but the uttering of things in such language as he understandeth not. Q. Is it fittest in Prayer to say our God, or my God, our Father, or my Father? A. In public Prayer, or in Prayer with others, we must say Our God or Father: because we are the mouth of the rest, who stand in the same relation to God that we do. But in solitary Prayer it is lawful to use either form of speech. Jer. 3.19. Job 34.36. Psal. 22.1. 1 Cor. 14.18. Jer. 3.4. Mat. 6.6. Ezra 9.6. When we would express our particular faith and dependence upon God, we may say, My Father, or My God. But as a Christian belongeth to the Communion of Saints, and prayeth as a member of the whole body, it is lawful and convenient in his most retired and solitary Prayers, to say Our God and Father: whereby he noteth that relation and respect of God to him, which is common with his Brethren. Thus Hezekiah useth it saying, O Lord our God, 2 King. 19.19. Ezra ●. 8, 10. Isa 37.20. Dan. 9 7. I beseech thee save us, &c. Ezra, O our God, what shall we say after this? Daniel praying alone, saith, Now therefore, O our God, hear the Prayer of thy servant. And so it is lawful for a Christian in private Prayer to say Our Father, especially if before he begin, he use( as is most meet) some short meditation, and think of Wife, Children, Parents, Kinsfolks, Neighbours, yea of the whole Church. Q. Whether is it expedient to begin our Prayers with Petition or Thanksgiving? with praise or complaint and confession of sins? A. Herein we may use our Christian Liberty, as God shall minister occasion by his providence, and move our hearts by his holy Spirit. We have Examples of both kindes in the holy Scripture, both in the Prophets and Apostles, and in Christ himself, who have sometimes begun with the one, and sometimes with the other. When God doth show us any special mercy and favour, it will be most fit to begin with thanksgiving and admiration of his goodness, as Peter did: Act. 12.11. and when he doth frown upon us, and bring us into danger and trouble, 1 King. 22.23 it is most fit to begin with petition and request, as Jehoshaphat did: yet in our ordinary and usual Prayers, and offering up of our Morning and Evening Sacrifice to God, we may begin indifferently with either. Abrahams Servant first makes his request to God, and seeing the success answerable to the desire of his heart, he returneth praise: Gen. 24.27. 1 Sam. 25.22, 33. Blessed be the Lord God of my Master Abraham. When David was stayed by the wise admonition of Abigail from shedding innocent blood, he had occasion to aclowledge his sin, as his rashness and bloody resolution to have made a massacre of so many innocent persons: yet the mercy of God preventing him by his blessing, did so affect him, that it made him break out into thanksgiving, and put praise before petition. Luk. 1.68. The like may be said of Zachary the Father of John the Baptist. CHAP. VII. showing the common and general Impediments of Prayer. The end of Prayer. The Place, and Time thereof. Motives to frequent Prayer. Gesture to be used therein. Question: WHat are the most common and general Impediments of Prayer? A. The principal are these. First, Since the fall the soul naturally loveth to spend and scatter itself about these present sensible things, and cannot without some strife gather itself together, and fix upon heavenly things. Now this talking with God requires an actual bent of the mind, and carrieth up the whole soul into Heaven, and exerciseth as all the parts, so all the graces of the soul, faith especially, Prayer being nothing else but the flamme of faith. And Satan knowing, that when we sand up our Prayers to God, it is to fetch supply against him, troubleth the soul, weak of itself, with a world of distractions. Secondly, Self-sufficiency whereby men dwell too much in themselves, is one main cause of the neglect of this intercourse and dealing with God by Prayer. He that hath nothing at home will seek abroad; the hungry belly will ask earnestly, and thankfully receive an alms. The poor man speaketh supplications, and returneth thanks. If we were poor in spirit, and saw our own emptiness, it would force us out of ourselves to seek supply, and raise mindfulness of what we have received. Thirdly, Mindlesness of what we want, and what mercies God hath freely vouchsafed unto us, is one special cause of slackness in Prayer. How can he crave to be relieved, that feels no lack of any good? How should he be fervent in praises, that considereth not in what he is beholding for invaluable benefits heaped upon him? 4. A mind drowned in the enticements or baits of sensual delights and pleasures, can think of nothing that is above, can savour nothing that pertains to the Kingdom of Heaven. Luk. 21.34, 36 surfeiting, drunkenness, and cares of this life do overcharge and weigh down the heart, that it cannot take its flight on high, 1 Pet. 4.7. Mat. 20.41. or walk with God. Be ye therefore sober, and watch unto Prayer. Fifthly, Inordinate passion is the stop of Prayer. He that burneth with the heat of anger, wrath, hatred or such like, he dareth not expect, much less ask any thing of him, who causeth the beams of his bounty to shine upon the just and unjust. Mat. 5.24. 1 Pet. 3.7. Riot and contention are the two plagues as of Common-wealths so of Prayers. Q. What is the end of Prayer? Psal. 50 23.& 80.18. Psal. 116.7. 2 Cor. 1.11. Joh. 14.13. A. 1. The glory of God: for therefore we pray, that we may perform unto God that worship which is due unto him, by testifying obedience in executing his Commandement, and giving to him the praise of his goodness, that he will; of his power, that he can; and of his bounteous mercy and faithful promise, that he hath succoured us in our affliction. The prime care of them that pray is, that the glory of God our Almighty creator and most bountiful Redeemer might be manifested to the whole world. The second is the salvation of themselves and of their neighbour. For we ask to obtain of God things temporal and eternal for ourselves and others; Heb. 4.16. and we render thanks for mercies received, that things needful may be supplied. Mat. 4 23.& 26.39. Luk 3 21.& 23.34. Q. What is the Place of Prayer? A. Every private place was free for private Prayer both in the Old and New Testament. This the examples of Christ, the Prophets and Apostles do plentifully confirm. Christ prayed in a Mountain, by the Rivers side, upon the across: Isaac in the Field, Jacob in his Bed, Moses at the read Sea, Gen. 24.63.& 49.18. Exo. 2.23.& 14.15.& 15.25. Josh. 5.14. 1 Reg. 17.20. 2 Reg. 20.3. Lam. 3.55. Jon. 2.1, 2. Dan. 6.11. Mat. 8.25. Act. 1.13.& 12.12. Josh. 18.1. 1 Sam. 1.3. Jer. 7.12. Psal. 78.60. Deut. 12 13, 14. Exo. 25.22.& 30.36. Psal 27.8. 1 Sam. 7.1. Vers. 5, 6. 1 Mac. 3.46 Psal. 5.7. 2 Sam. 6.2. 1 Par. 13.6. 2 Sam. 6.12. 1 ●ar. 13.6. Elias in Mount Carmel, Jonas in the Whales belly, the Disciples in a Ship, the Apostles in an upper-Chamber, &c. But under the Law God appointed a certain Place, in which he would be publicly worshipped. This Place before the building of the Temple, was wheresoever the Ark of God did remain; as in the dayes of the Judges, and Samuel at Shiloh: whence Elkanah did worship every year at Shiloh. For God commanded that they should worship him in the Place which he should choose, and promised to be present with them that seek his face, that is, which worship before the ark, which is called the face of God, because it was a testimony of his presence. Although I dare not affirm, that this was evermore strictly observed: yet sure I am, when the ark did reside in Kiriath-jearim, all the people, by the direction of Samuel, assembled at Mizpeh, and poured out Prayers and tears before the Lord: whose example the Jews imitated in the time of the Maccabees, when the City of Jerusalem was destitute of Inhabitant, and the Sanctuary of God trodden under-foot. But commonly God was worshipped towards the ark; whence it is described from that adjunct, that it is the ark of God, whose Name is called by the Name of the Lord of Hosts, that dwelleth between the Cherubims. And because David translated the Sanctuary or Tabernacle of the Covenant, wherein the ark was, into Mount Zion, therefore he makes mention of Zion so often, and desires to be heard out of Zion. And this manner of praying was retained afterwards, although the Temple, in which the ark was placed of Solomon, was not built in Zion, but in Mount Moriah. When Solomon bare rule, the Temple which he builded, was the place of public worship, and so continued till the time of reformation. For God himself choose and consecrated that House that his Name should be there for ever. Whence every where in the Prophets, the City of Jerusalem is said to be chosen of God, Psal. 3.4.& 20.2. 1 Reg. 9 3. Luk. 19.46. Dan. 6.10. 1 Reg 8.4. and the Temple is name the House of Prayer. The captives that lived in another Land, when they prayed, did turn themselves towards Jerusalem, where was the Tabernacle of the Covenant, which David calleth the Sanctuary, that is, an holy place, in which was the Propitiatory. Besides the Temple, the Jews had their ●ynagogues in several Cities, which the rabbis call Bath Midrasch●t: later Writers Proseuchae; because they met together there to pray Touching their Original there be divers conjectures. Some thinking, that there is no mention of them in the History of the Judges or Kings, do suspect that it is a new device or late institution, never in use before the Babylonish captivity; Psal. 20.2. 1 Reg. 8.10. at what time the Jews destitute of a Temple, did build Synagogues wheresoever it was fit. But their opinion is nearer truth, who think that there were such places for Prayer in the Cities appointed for the Habitation of the Levites, which from their situation are commonly called Gebaboth or Ramoth: Hills or high Places. Lev. 16.2. Tilen. Synt. pag. 2. cap. 52 See Jun. annot. in Gen. 8.4. which is confuted by Fuller. Miscell. lib. 2. cap. 1. Josh. 24.33. Ju●g 7.1. 1 ●am. 10.5. Gen. 28.17. 1 Tim. 2.8. Joh. 4.21.22, 23, 24. Of the egyptians Labaroth, Lubrae, and corruptly Laurai: Hence the Hill of Phinehas, the Hill of More, the Hill of God. See Jun. An. in 1 Sam. 10.5. Before the Law the public Place of Prayer was that, which the Fathers either for the fitness of assembling, or for some extraordinary apparition of God, had consecrated to his woriship, building Altars. But by the coming of Christ, the holy ceremonies of place are all taken away: for now we are commanded to pray every where lifting up pure hands. All adoration towards Temples, Altars, Images, is idolatrous. Hezekias in great distress entred into the Temple, trusting in the Commandement and Promise of God, for which the ark of the Covenant, and for the ark also, the Temple, was a symbol of Divine presence and audience to them that prayed. But at this day we have neither Commandement nor Promise. And though it be necessary for Christians to assemble to pray in the public Congregation, yet such Prayers are not approved for the place, as though Prayers there, did more please God, and were heard: but for the ecclesiastical Assembly with whom we must join in Prayer, both because God requireth it of us, 1 Tim. 2.1, 2, 3. Mat. 18.20. and hath promised to be present with them that call upon him in the Congregation. But of the Original of Temples when they began, and of their use, in fit place hereafter. Q. What is the Time of Prayer? Luk. 18.1. 1 Thes. 5.17. Col. 4.2. Phil. 4.6. Rom. 12.12. Eph. 6.18. 2 Tim. 1.3. Luk. 21.36. 1 Thes. 5.16. 2 Sam. 9.7. Exo. 29.42. Numb. 4.16.& 28.3. Rom. 1.9. Col. 1.3. Eph. 1.16. 1 Reg. 10.8. Eph. 5.20. Lev. 16.21, 22, 24. Exo. 29.41. Numb. 28.4. Act. 3.1. Psal. 119.147. A. We are commanded to pray always, to pray continually, to pray without ceasing, and never to wax idle: which is not so to be understood, as if we were to do nothing but pray: but that day by day, when it shall be most fitting our condition and occasion, we must return to this duty. That we are said to do always or continually, which we are said to do at fit times daily; as that was a continual Sacrifice which was daily offered, morning and evening only. But in respect of the time, Prayer is settled or occasional. occasional, when we are moved to pray upon every occasion. settled, when we pray at a certain time appointed and determined. And this is either public or private. public, when a certain time is prescribed for the Prayers of the Assembly, and that divers according to the diversity of people, and necessity of the time. So the Priests are commanded once in the year to make supplication for all the sins of the children of Israel. So the Israelites whiles Samuel lived, did worship every year at Mizpah; and the Temple being erected, they appeared thrice every year before the Lord. The Lord also had instituted in his Law, that the Jews should offer a morning and evening Sacrifice. Private Prayer is that which every man doth make unto God in private. And as in the Law God had consecrated the morning and evening for Sacrifice, Prayers, and Hymns: so the Saints being to pray privately, did observe the morning and evening season, though the morning principally, both because their minds are fitter for Prayer, and they did rejoice to fit themselves to the public institution of God. Hence are these sayings of David; Psal. 5.3. Psal. 57.8, 9. Psal. 8●. 13. Psal. 90.14. Psal. 143.8. Psal. 55.17. Gen 2●. ●●. Dan. 6.10. Act. 10.3. Psal. 92.2.& 96.2.& 145.2. Psal. 119.62. Psal. 119.55. Psal. 6.6. Psal. 22.2.& 77.2.& 88.1. Psal. 134.1. Lam. 2.19. Isa. 26.9. My voice shall thou hear in the morning, O Lord. In the morning my Prayer shall prevent thee. O satisfy us early with thy mercies. Cause me to hear thy loving kindness in the morning. Evening and morning, and at noon will I pray and cry aloud. Thus it is noted of Isaac, that in evening he went forth to pray or meditate; Of Daniel, that he prayed three times a day. It is good( saith the Psalmist) to show forth thy loving kindness in the morning, and thy faithfulness every night. Yea, the Servants of God have not ceased in the night season to commune with the Lord. I will rise at midnight to praise the Lord; I have remembered thy Name in the night. I have cried day and night before thee. By this it sufficiently appears, that we are daily and often to take up this exercise of Prayer. And that may be further proved by many reasons: for our decays of grace when it is not renewed: our sundry wants and new appearances of evil which daily show themselves, before not discovered; the daily malice of Satan against us; the continual favours that God vouchsafeth, do call for the daily exercise of holy Prayer, when we rise and lye down, go about our business, or take repast. We must pray daily, that we might worship God, use his blessings aright in a sanctified manner, keep the heart in order, sue out our pardon for daily sins. And if God daily remember us with his blessings, we should remember and think upon him in our Prayers. Q What are the Motives to frequent Prayer? A. 1. It is a privilege purchased by the Blood of Christ. 2. The Lord hath commanded us to pray at all times: And if we make conscience of one Commandement, why not of another? 3. When God remembers us daily, lading us with his benefits, Jam. 5.15. Neh. ●1 Phil. 4.6, 7. Joh. 16.24. and setting the creature on work to do us service, is it not unreasonable that we should forget him? 4. A praying Christian is potent and prevalent with God. 5. It is the best way to preserve and establish peace, and to fill the heart with joy. 6. Prayer is the Helmet and Buckler that keeps us safe. 7. If we love Christ, we shall express ourselves in calling upon his Name. 8. The omission of Prayer doth disadvantage men in outward and spiritual things. For they are deprived of the blessing of what they enjoy. Grace decayeth, the soul is barren and comfortless, Job 15.4. the heart hardened and distempered. Q. What think you of canonical houres for Prayer? A. We allow appointed hours both in public and in private Prayers, according as either the comeliness and commodity, either of the Church, or of every special person, doth require. But a religious observation of one hour more than another, we account with the Apostle, Gal. 4.9.10, 12. Rom. 14.2, 5. Joh. 4.23, 24. 1 Tim. 2.8. Act. 12.12.& 16.25.& 10.36. Act. 1.24.& 2.42.& 4.24.& 8.15.& 9.11. to be a beggarly ceremony or element; and those who are so persuaded, are either fallen from the faith, or at least weaklings in faith. And if the simplicity and sincerity of the Gospel require that we should forget the religious observation of the places, it cannot suffer us to place holiness or religion in devised times. Nor do those phrases of praying continually, or w●●hout ceasing, enjoin us those canonical houres: for besides that their institution was not in the Apostles time, these precepts tie all Christians; whereas their houres of Prayer bind their Clergy only, who of Office are to pray. Our Adversaries in their canonical houres do err many ways. First, In this, that they make laws for all times, of some example which particular men did freely upon some occasion extraordinary. Secondly, That they multiply their ferials and houres abundantly, above that the Church of God can attend unto. Yea, contrary to Gods institution; who hath, that we might keep his worship on the sabbath, given us six daies. Thirdly, That they make them public Prayers of the Church, which are performed by the Clergy. Whereas the Clergy are not the Church, but the Ministers with the people to whom it is ministered. But the superstition and error of our Adversaries set aside, it is not inexpedient to appoint certain times of the day for private Prayer, and constantly to observe them so far as fitness and conveniency will give leave. Ob. Men cannot spare time. Sol. 1. The time spent in Prayer seemeth to take from, but indeed it addeth to the heap. Mal. 3. The baiting of the Horse hinders not the Journey: not the whetting of the sith the work. 2. This is the greatest work, and most profitable, whereby the Image of God is repaired and increased. 3. Shall we offer that to God which costs us nought. 4. The more import our business, the more need to implore Gods blessing by hearty Prayer. 5. Consider what time thou spendest idly every day, or worse then doing nothing. 6. Consider the unweary watchfulness of the Saints of God in all ages, in attending upon this duty. Q. What Gesture is to be used in Prayer? A. The S●●●pture hath nor prescribed any certain gesture as necessary: We shall find the Saints of God have prayed kneeling, standing, &c. But of this more particularly in the Parts of Prayer. CHAP. VIII. Of Petition. What it is. The Necessity, and unspeakable Benefits thereof. Divers Reasons to show that we must pray to God alone. How we are to conceive of God in our minds, in Prayer. The Rules to be observed in our calling upon God. Question: WHat are the Parts of Prayer? Psal. 105.1. Isa 12 4. Moller. in hunc. loc. 1 Sam. 2.1. Jon. 2.1, 2. Psal. 90.1. 2 Sam. 7.27. Phil. 4.6. 1 Thes. 5.17, 18. Psal. 4●. 8. Psal. 50.15. Gen. 17.18.& 24.12.& 28.3.& 32.11. 1 Reg 8.15. Psal. 4.1. Psal. 19.14. Psal. 5.1, 2. Psal. 142.1, 2.& 143.1.& 140.7. Psal. 141.2. Psal. 79.11. Psal. 39.12.& 38.7. Psal. 21.2. Deut. 1.45. Mat. 26.38. Numb. 16.45.& 20 ●. A. Petition and Thanksgiving. Q. What is Petition? A. It is a Prayer, wherein we crave of God the preventing or removing of things hurtful, and the obtaining of things needful, either for this life or the life to come, and that of mere grace through Jesus Christ. This duty is known by the name of Prayer, Request, Meditation, Deprecation, Complaint, Supplication, Intercession, Desire, lifting up of the hands, sighing, weeping, the request of the lips and desire of the heart, and such like. And the godly when they prayed, are said to weep, to watch, to cast themselves upon their face. Q. Why say you, that Petition is a craving of what we need? A. We may ask that which is due debt unto us, but in craving we renounce all other titles, and fly wholly to his bounty and kindness, at whose hands we beg and entreat. When superiors will have inferiors do any thing, they may lay their command on them, and so bind them to it, by reason of that obedience which is owing to them from their inferiors: but when inferiors would have this or that from superiors, whom they cannot by any means bind to them( for the inferior hath no authority or power over his superior) then they fall to entreaty, not moving them otherwise then from hence, because it is fit their bounty and rich estate should supply their indigency, when they are humbly entreated. Dan. 9 8, 9, 19. Thus Daniel and all holy ones have come to God, not for our sakes, to us shane and confusion belongeth, but for thy name sake, thy mercy sake, do thus and thus. For indeed, in that we beg any thing, we confess we have no title in justice to it, and that it is most free for him we entreat, to give it or not to give it, if he please. If I think a thing due to me, and my own by right, I cannot beg it unfeignedly, as I would do a thing which is not mine, further then the bounty of him I entreat, shall bellow it on me. Q. What Reasons may show the Necessity of this duty? A. The first may be taken from Satans malice, and our own dullness and indisposition to this duty; Satan knowing that when we sand up our desires to God, it is to fetch supply against him, troubleth the soul, weak of itself, with a world of distractions. Where he cannot corrupt the Doctrine of Prayer with heresies and superstitious follies, there he laboureth to hinder the exercise of it. Wherein we should be so far from being discouraged, that we should reason rather thus that must needs be an excellent duty which is so irksome to the flesh, and which the Devil so eagerly sets against. The diligence that Satan useth to steal away the Word of life, that it might not take root in the heart, commendeth to us the excellency of that heavenly truth, Surely that envious one would never seek to hinder us from Prayer, to molest us in Prayer, if it were not an exercise of singular use and comfort. And we should never be so dull and untoward unto it, if it were not spiritual and heavenly. 2. Our great poverty and want should move us to crave without ceasing. Alas, what temptation can we resist, much less overcome without fresh succour? What across can we endure without impatiency, if we have not new support? What success can we look for, yea, in common affairs, without his blessing? What good can we do, nay think of, without new strength? When we do any good by his power, do we not need pardon for the blemishes of our best performances? What good blessing can we enjoy, so as we defile not ourselves in it, without a further blessing giving us with the thing, the holy use of it? Wherefore holy men knowing that God will be sought unto even for those things of which he hath given a Promise, in obedience to his Divine Order, desire to receive all from him as a fruit of their Prayers. And Gods manner is to keep many blessings from his Children until they have begged them, as delighting to hear his Children speak. The consideration whereof moveth those that have nearest communion with God, to aclowledge him in all their ways, depending on him for direction, strength, success, whereupon he delighteth in showing himself more familiarly unto them in the sweetest experiences of his love, guiding them by his counsel whilst they abide here, and after bringing them to glory. 3. This should encourage us to this exercise, wherein lieth all our strength, that if in spite of Satans annoyance and our own indisposition, we will set upon this duty, we shall find ourselves by little and little more raised up to Heaven, and our hearts more and more enlarged, God rewarding the use of that little we find at the first, with increase of strength and comfort. To him that hath( in the exercise of that he hath) shall be given more. As other graces grow in those that are in the state of grace: so this spirit of Prayer receiveth continual increase upon more inward acquaintance with God and our own estates. 4. Petition is the Key of Heaven, a most excellent means of ob●aining every good thing. The things we want are of two sorts; such as we may by course of justice redeem, and get to ourselves; or such which do merely depend on the good will of persons, and cannot be gotten, but only by winning their good will: Thus there are two courses of getting things; for we may fetch those former things by commutative justice, by giving a penny for a penny-worth: but the latter things we cannot procure, but by humble entreaty only. Now all heavenly blessings are of this latter sort, such as cannot be gotten, but only from Gods grace and free favour, and therefore such as we cannot otherwise get, than by moving him for them with humble supplication. As this is a part of the Kings Prerogative, to have his subjects petition to him for grace, in regard of their temporal exigencies in which they are: so this is the Prerogative of that Heavenly King, that we should in all things seek to him. 5. The being of every thing teacheth it to pray after a sort to the creator: the earth weary with drought, will open the mouth and cry to him; the young Ravens will report their hunger, Psal. 147.9. Zanch. de Rev. lib. 1. in Praeo. de Invoc. and call to their creator for sustenance: Shall not we, if we be his Children, report all our wants to him, and seek all good things from him? Look as it is in nature, nothing which doth grow, but hath in it an appetite and attractive force, whereby it doth draw to itself such nourishment as it wanteth: so no soul ever took increase of grace, but there was in it this appetite of heavenly desire, and attractive force of Prayer, by which it doth draw from the root, even from God in Christ, every thing needful for it. Let all those that profess the Name of God be exhorted, not to conceive of Prayer as a thing arbitrary and indifferent, but as of a necessary duty. Are any afflicted, let them pray? Are any in prosperity, let them pray? In what condition or state soever ye are, pray: then shall your prosperity be blessed and comfortable, it shall be continued, yea increased for your good: then shall ye be kept from afflictions, or be made able to bear them, or be made much better by them. In thus doing, ye shall have all such good things as be needful for you with a blessing upon them, with contentedness without them. By Prayer ye shall obtain pardon of sins past, strength to resist temptations of sins to come; yea, ye shall keep Satan at the staves end, that he shall not be able to touch you. Pray, and ye shall be blessed with increase of faith, enriched with plenty of grace, refreshed with comfort and peace in this life, made fruitful in good works, and crwoned with perfection of grace and glory in the life to come. Would we do good to ourselves, to our friends, to our enemies? Would we be beneficial to the Church and Common weal? then let us pray. Nothing so deep, but with this Bucket we may draw it up; nothing so high above us, or so far from us, but with this hand we may reach it to us. He cannot be miserable, that doth open his griefs unto the Lord, who cannot but regard the voice of his own Spirit. Great is the force of Prayer, and cannot be withstood. He that wrestleth by the strength of Prayer, though he wrestle with the strong God, shall prevail as Jacob did. Hos. 12.4. Of all helps Prayer is the most effectual, the readiest at hand in all places, and at all times: if we be not without hearts, we need not be without help. Prayer relieveth the distressed mind, strengtheneth the weak, reviveth the dull, enlargeth the straightened, enricheth the poor, preserveth the godly; procureth Divine blessing upon all his Ordinances, and our labours. It is the most universal help; it is good for all persons, at all times, in all things. Yea, which is more then all this, it procureth glory to God. But of all these more distinctly in their proper place. 6. The nature of love is to delight in communication with the beloved, Buc ibid. q 5. whereby it is more kindled and enflamed. Q. To whom must we pray? Joh. 16 23. A. To God alone in the Name of Christ Jesus. Whatsoever ye shall ask the Father in my Name, he will give it you. Q. Why must we pray to God? A. He is the true Jehovah, great and terrible, abundant in goodness, infinite in compassion, rich in mercy, of absolute sovereignty: who hath made all things, in whose hands are the deep places of the earth, who only is able to help and succour in all distresses. He is our God and King by Covenant, he perfectly understands the thoughts of all hearts, and to him it belongs to hear all Prayers. Psal. 54.1. 2 Reg. 19.15. Psal. 95.3, 4. Psal. 86.15, 16& 44.26. Psal. 119.68. Psal. 30.7. Psal. 70.5. Psal. 40.17. Apoc. 14.7. Psal. 95 6, 7 Psal. 119 73. Isa. ●4. 8. Psal. 138 8. Dan 3.29. Psal. ●. 2. Psal. 38.9. 1 Reg. 8.39 Psal. 65.2. In all these and many other respects, it is necessary we should call upon the Lord according to his Commandement. O Lord God of Israel, who dwellest between the Cherubims, thou art the God, even thou alone, of all the Kingdoms of the earth: thou hast made Heaven and Earth. The Lord is a great God, and a great King above all Gods: In his hands are the deep places of the earth. Thou O Lord, art a God full of compassion and gracious, long-suffering, and plenteous in mercy and truth. O turn unto me and have mercy upon me. Thou art good, and dost good; teach me thy Statutes. With the Lord there is mercy: and with him is plenteous redemption. Thou art my help and deliverer, make no tarrying, O my God. Worship him that made Heaven and Earth. O come, let us worship and bow down: let us kneel before the Lord our Maker. For he is our God, and we are the people of his pasture. Thy hands have made me and fashioned me; give me understanding, that I may learn thy Commandements. There is no other God, that can deliver after this sort. harken unto the voice of my cry, my King and my God: for unto thee will I pray. Lord, all my desire is before thee, and my groaning is not hide from thee. O thou that hearest all Prayers, unto thee shall all flesh come. Q. What Reasons are there to show that we must pray to God alone? A. 1. The Lord from Heaven hath warned us to take him only for our God, Psal. 81.9, 10, 11. Deut. 32.39.& 6.13. Jer. 17 7.8. Mat. 6.9. Luk. 11.2. Joh. 16.23.& 4..3. Rom. 8.15. Gal. 4.6. judge. 13.16. Apoc. 14.7.& 19.10. Psal. 5.2.& 105.4. Isa 55.6. and to worship him alone: The son of God teacheth us to say, Our Father which art in heaven; The voice of the Spirit within us is, Abba, Father. Let us ask the opinion of the Angels and Saints. If thou wilt offer a Sacrifice( say they) offer it to God; worship him, who made heaven and earth. And this is the voice of men converted, To thee do we cry. From all this its ready to be concluded, that God only ought to be called upon with joyful belief: because the invocation of the true God only is commanded in the holy Scriptures, confirmed with Promises touching audience, and commended to us by the examples of Angels and holy men. 2. When Prayer doth not simply ask things, but ask them as means making for Gods glory and our salvation; and when no power but God can make inferior things conduce to the Glory of his name, and the increase of grace in us: hence it is manifest, we cannot ask any thing religiously, but of God only. Even as a natural man cannot desire any thing according to nature, which doth not pertain to the continuing and well-being of nature: so a spiritual man cannot out of grace desire any thing religiously, which doth not some way profit to the conservation and perfection of that grace which is in him. 3. Prayer is a spiritual Sacrifice, 1 Pet. 2.5. Psal. 141.2. Mal. 1.11. Rev. 5.8.& 8.4. Luk. 1.10. Exo. 22.20. Deut. 17.3. Act. 14.12, 14. or sweet smelling Incense. But Sacrifice must be offered to the Lord alone. When the Priest of Jupiter with the people would have sacrificed to Paul and Barnabas, they rent their clothes, and cried out, Sirs, Why do ye these things? The Rhemists upon that place tell us, that external Sacrifice may not be offered to man or creature, but to God only: as if Prayer were not more honourable and higher service and worship, then are Bullocks or Calves. For how much the figure is inferior to the thing figured, and the shadow to the body: by so much is the offering up of Bullocks and Calves inferior to the Oblation of Prayers. Psal. 50.8, 9, 10, 11, 12, 13, 14, 15. Psal. 50.15.& 44.20, 21. Mat. 4.10. Jer. 23.23, 24. Neh. 1.6. Psal. 65.2.& 66.18. Psal 57.2. Eph. 3.20. Jam. 1.5.17. 1 Joh. 5.14. 2 Chro. 6.30. Psal. 94.9, 10. Jer. 17.9. 1 King. 8.39. Act. 1.24. Psal. 7.9.& 44.21. Rom. 10. Jer. 17. De beat. Sanct. lib. 1. cap. 20. Vis. Jun. any. in Bell. ibid. 4. Prayer to obtain grace or glory is a part of Divine worship. But Divine worship is proper to the Lord alone. 5. He to whom we pray must be able to hear all Prayers in all places, at one time; willing and able to give all good and perfect gifts, good for matter, good for use, and that always; to search the secret corners of the heart, and to understand the thoughts. But God only is every where present, heareth all Prayers, is most willing and able to help, knoweth all hearts, and understandeth every imagination. As for mental Prayers, the Angels often cannot know them; the Saints in Heaven have no means how to understand them for ought the Scripture teacheth. Had they knowledge, yet the other things are doubtful; for they can do nothing which they will not, and they will not do any thing to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But we know it is the Lords will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. 6. We cannot call upon any religiously, on whom we may not religiously believe. But we are to believe religiously in God alone; to derive faith from any creature is a thing accursed. Bellarmine shuffles to decline the force of this reason, thus; He cannot call upon the Saints, who doth not believe that there are Saints, and in a manner hope in them. But the Scripture sheweth we should believe in the Saints in no manner, but in the Lord alone. It is one thing to have faith of the Saints, another to believe in the Saints: He that denies the former, denies the communion of Saints in the unity of the Spirit; he that affirms the other, hath neither learned Christ or Piety. Let us then make the Name of the Lord our strong Tower, to which we fly seeking salvation. Men love not to be sorted in any business but with their peers and equals; so neither shall the living God like to be matched with his creatures. Q. Our Saviour teacheth us to pray, Our Father: must we not then pray to the Son, and the holy Spirit? Mat. 28.19, 20. Joh. 5.23. Isa. 6.3. Joh. 12.41. Act. 28.25. A. As we are baptized into the Name of the Father, Son, and Holy Ghost, so are we to call upon the Father, Son, and Holy Ghost: for they are one in essence, the object of religious adoration, and stand in such natural relation to each other, that when one is invocated, all are invocated. The Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him. But he is fitly name alone, because the son by voluntary dispensation hath the part of a mediator, Joh. 14.6.& 16.23. through whom we go to the Father; and the Spirit of Christ the Office of a School-master, teaching what to pray, and as we ought. Q. Is it necessary always to name the Father, or the three Persons in Trinity distinctly when we call upon God? A. It is necessary to conceive in mind the true God in Christ, though not distinctly to consider the three Persons. The reason is, because every act of religion doth require that we some way apprehended the object of it; and as there can be no sight without some visible object propounded: so no act of religious worship without this object in some wise conceived. But in wishing the effecting of things, it is not necessary to name any persons, nay, yet God indefinitely. Thus Jabez called on the God of Israel, 1 Chro. 4.10. saying, Oh that thou wouldst bless me indeed, and enlarge my cost. Sometimes it is lawful to name indefinitely, without express mention of any person. Act. 4.24.& 22.24. Psal. 17.1. 2 Thes. 3.5. Lord thou art God, who hast made Heaven and Earth, &c. Hear the right O Lord, attend unto my cry. Instances of this kind are every where in the holy Scriptures. It is lawful also when we name persons, to name one only, two, or all the three, provided that we name not one as excluding the other two, nor yet two as excluding the third: for thus calling on one, we invocate all: and as naming no person distinctly, we do not dishonour the persons: so naming one and not others, doth no● breed any inequality of honour in our worship. This is confirmed by the approved practise of the Saints in the Scripture, sometimes naming one, sometimes two, sometimes all three persons in Trinity. 2 Cor. 13.14. Rev. 1.4, 5. 1 Thes. 3.11. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.2. 2 Joh. 3. Eph. 1.17. Act. 7.59. Phil. 4.23. 1 Thes. 5.28. Gal. 6.18. 2 Thes. 3.18. 2 Tim 4.22. Philem. v. 25. Rev. 1.4, 5. 2 Cor. 13.14. 2 Thes. 2.16. Paul shuts up his Epistle to the Corinthians thus; The grace of our Lord Jesus, and the love of God, and the communion of the Holy Ghost be with you all. The Apostles begin their Epistles thus, Grace and peace from God the Father, and from our Lord Jesus Christ. Steven prayed when he was put to death, Lord Jesus receive my spirit. Lastly, We may name the Spirit before the son, and the son before the Father. For as that precedency seemeth derived from priority of Order and inequality of Office, which is found amongst the Persons by voluntary agreement; so this latter naming of them, seemeth to be grounded on the equality of their natures. In the Revelation, the holy Spirit is name before the son: and St Paul more then once nameth the son before the Father: Now our Lord Jesus Christ himself, and God even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts. Q What Rules are further to be observed in our calling upon God? A. First, We must call upon God by those Titles, by which he hath been pleased to make himself known unto us in his holy Word. God hath revealed himself by certain Titles, Properties and Works, that we might know what he will be to us, Psal. 68.4, 5. and make use of his Name accordingly in our Petitions. Secondly, We must so consider of God when we come unto him in Prayer, as that we may see in him the things we desire. Eph. 1.17. The Apostle going to Prayer for the Ephesians, who had believed on Christ, and about to seek the glorious gifts of the Spirit, which might help them to know the glory reserved for them, he setteth God before him, as the God of that Christ, whom these had now received by faith into their hearts, and the Father of all glory, both of them strengthening his faith. For he could not think that God, the God of Christ, would be wanting to those who were Christs; or that the Father of all glory, would deny these glorious gifts, which he was about to entreat. Thus the Saints still set God before them, as having that in him for which they pray. The Church seeking courage against the rage of Persecutors, and that Wonders might be wrought, they set God before them, as the God of power, Act. 4.24. who had made Heaven and Earth. When David would beg remission of his sin, he considers of God, as a God with whom there is plenty of redemption or forgiveness. Psal. 51.1.2. When he would have ease in misery, or deliverance from the cruelty of his enemies, he considers of him as a Father of mercy, and God of all consolation. Psal. 86.15, 16& 79.8, 9. 2 Cor. 1.3, 4. Heb. 13.20, 21. Paul seeking the consummation or perfecting of the believing Hebrews, he doth set God before him, as who had from the lowest humiliation, brought the head of them to glory. This doth strengthen faith, and inflame devotion. When men come to ask of those who have enough of that they seek, and to ask it in such measure only as that it is not any thing for those they sue unto to vouchsafe, they easily persuade themselves that they shall speed. We seek things more securely, when we know them to be where we are in looking them, and we follow them more affectionately, when now we are gotten after a manner into the sight of them. Thirdly, We must call upon God by such Names, Titles, or Descriptions, as are most apt to inflame desires, stir up reverence, 1 Chro. 29.10. confirm faith, or encourage the heart, according as our necessity and disposition doth require. Majesty, Power, Bounty, and Love do shine in the Titles of God; and we are to make use of them especially, that are fittest to raise the heart in desire and faith, or to strike it with awe or reverence as occasion requireth. If many and general requests be to be put up, then such Titles and Names must be used that may persuade we shall be heard in all. If some particular Petition be to be preferred, then choice is to be made of such Titles or Names, as may help the heart in that particular. Abrahams servant being to pray for success in his Masters business, saith, O Lord God of my Master Abraham, Gen. 24.12. I pray thee sand me good speed this day, and show kindness unto my Master Abraham. When Peter did entreat God to make choice of an Apostle to supply the place of Judas, he saith, Thou Lord, who knowest the hearts of all men, Act. 1.24. show whether of these two thou hast chosen. When David prayeth against the enemies of God and his Children, he saith; O Lord God to whom vengeance belongeth, Psal 94.1. O God to whom vengeance belongeth, show thyself. When Jehoshophat was in fear of the Moabites, Ammonites, and others that came against him, he cried unto the Lord, and said: O Lord God of our Fathers, Art not thou God in Heaven? and rulest not thou over all the Kingdoms of the Heathen? 2 Chro. 20.6. and in thine hand is there not power and might, so that none is able to withstand thee? Nehemiah and Daniel praying for the people that were in distress, use this Preface; Neh. 1.5. Dan. 9 4 O Lord God of Heaven, the great and terrible God, that keepeth Covenant and mercy for them that love him, and observe his Commandements. If the heart be dejected in conscience of thine unworthiness, consider of God as a loving and merciful Father, that is most ready to hear and help. If thou be in deep distress, it is good to add the consideration of his power and goodness, who is able and willing to work thy enlargement. But now, O Lord, thou art our Father. Isa. 64.8. It is behoveful for every one that would make a good entrance into Prayer( without which he is not like to make a good proceeding) to acquaint himself with the true understanding of the manifold Names and Descriptions of God recorded in Scripture, and then to make choice of such Titles to Name him by, as are most fit to incite reverence, confirm faith, and are specially to be exercised in granting his requests. Deut. 4.16, 17 Exo. 20.4. Fourthly, The express Commandement of God forbiddeth to worship him by any Image or similitude, and he himself sheweth in many places, that he will severely punish the sin of them that shall give his glory to dumb Idols. Fifthly, God best knows himself, and those Titles are fittest which he hath manifested of himself; which are more clearly revealed in the New Testament, in the time of Christ, than in the Old. CHAP. IX. showing that we must come to God in the Name of Christ, the onely mediator betwixt God and man, who makes Intercession for us; And not pray to Saints, or Angels to intercede for us. Question: MUst we pray unto Christ as mediator? A. We must call upon God, as the first author of all good things, and the Father, of whom are all things, and we by him: Christ is to be called upon, Buca●. loc. come. 35. q. 9. 1 Cor. 8.6. 1 Cor. 1.2. 1 Tim. 2.6. joh. 14.6, 13.& 16.23. Psal. 45.11. Psal. 72.11, 15. Phil. 2.10. Rom. 15.12. joh. 14.1. Heb. 1.6. Act. ●. 59. 2 Cor. 12.8. 1 Thes. 3.12. 2 joh. 3. Act. 9.14. Phil. 4.23. 1 Thes. 5.28. Gal. 6.18. Rev. 5.12.13. 2 Thes. 3.18. 2 Tim. 1.2. 2 Tim. 4.22. Phil. 2.25. as the only mediator betwixt God and man, by whom are all things, and we by him: or by whom God doth give unto us all saving blessings, and by whom we have access to God. Of this we have most illustrious Testimonies and Examples in the Scripture. The King shall greatly desire thy beauty; for he is thy Lord, and worship thou him. Yea, all Kings shall fall down before him; all Nations shall serve him. At the Name of Jesus every knee shall bow. In him shall the Gentiles trust. Let all the Angels in Heaven worship him. Steven prayed, Lord Jesus receive my spirit. I besought the Lord thrice, saith Paul, that it might depart from me. Now God himself and our Father, and our Lord Jesus Christ direct our way unto you. The Angels in Heaven, and the twenty four Elders sing in the Revelation, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. But we freely aclowledge that there is some difference betwixt the adoration of God, as he is God absolutely; and of Christ, as mediator betwixt God and man. And as faith in the acknowledgement of Christ doth discern his natures, and attribute unto him according to them both, what it ought according to the Scriptures: so it desireth that in the work of hearing, as the apotelesme of the Office, he would do according to each nature, what is proper to them. Q. Why must we come to God in the Name of Christ? A. 1. All access unto God requireth three things: that he be in a place to which we may come, that a way be prepared, that liberty be granted to come with confidence. But all these are obtained in Christ our mediator. For he is appointed of the Father, Rom. 3.25. that he should be our propitiation through faith in his blood, in whom a Throne of grace is erected for miserable sinners, to which we may approach with boldness and confidence, Heb 4.16. the Law which did convince, accuse, and condemn, being removed out of Gods sight. And he hath not only dedicated the new and living Way by his flesh, Heb. 0.9, 20. Joh. 14.6. Heb. 10.22. whereby we must come unto God, but is the true and living way leading directly unto the Father. Liberty to come unto God is granted unto us by the blood of Christ, who is entred into the heavenly Sanctuary for us, that with a true heart, and full assurance of faith we might have access unto God. Therefore the Scriptures do plentifully witness, Eph 2.28.& 3.12. Heb. 7.25.& 13.15. Eph. 2.1, 2. Rom. 5.10. Prov. 15.8, 25 Isa. 1.13, 15. Heb. 11.4. 1 Tim. 2.5. Col. 1.14, 20. 1 Joh 2.2. Heb. 7.25. Psal. 110.4. Rom. 8 3●. that we have no access unto the Father but in Jesus Christ, in whom he is become our loving Father, who not considered in him is a most terrible Judge, sitting upon the Throne of strict justice, most dreadful to a sinner not able to stand before it. 2. We are all enemies of God by nature, ungodly and wicked: But the Prayers of enemeis, wicked and ungodly, God will not hear, cannot accept: Therefore we stand in need of a mediator by whom our Prayers being offered to him may be accepted. 3. Christ is our mediator, Redeemer, Advocate and intercessor, who by the blood of the across hath reconciled us to God, and now sitteth at the right hand of the Father to make request for us; in whose Name our Prayers find acceptance. For he onely can wash away the stains of our Prayers, and so sanctify them that they may be acceptable and pleasant unto God. Q. Why must we pray to God in the Name of Christ our mediator only? A. 1. No man will assume this honour of Mediation or Intercession to himself, but he that was called thereunto of the Father. For it is a fault to thrust ourselves into business no way belonging unto us; Heb. 5.4. Non est fine culpa, qui rei, quae ad cum non pe●tinet, se immiscet. De. Cretal. 6. lib. tit 12. de reg. juris. Digest. lib. 50. Tit. 17. de reg. juris. 36. 1 Tim 2.5. 1 Joh. 2.2, 3. Heb. 2.17.& 4.14, 16. Eph. 3 12.& 2.18. As there is no secondary God, so no secondary mediator. That which is given to another without commission from Christ, is taken from him. Rom. 8.34. Heb. 7.25. Quaedam sunt Dei nomina, quae quamvis Deo ●conveniant propria quadam ratione, tamen hominibus etiam communicantur. Act. 10.4. Vers 31. At vicissim alia quaedam▪ quae non communicantur:& in his nomen Mediatoris. Dan. 10.12. Christ is no immediate mediator, unless men have as immediate access to him, as he hath to God the Father. Heb. 1.3.& 7.25.& 9.24. 2 Chron. 26.18, 19. Psal. 141.2. Hessel. in 1 Tim. 2. Bell. con. 7. lib. 1. cap. 17. Rhem. annot. in 1 Tim. 2. and a thing no way incident to the authority of man, to ordain who shall be his intercessor unto God to procure acceptance unto his Prayers. But Christ only is ordained of the Father to he our mediator, by whom we have access unto the Father with confidence, who is both able and willing faithfully to pled the cause of all Believers with God. 2. He that is to offer up our Prayers to God, must be our mediator of Intercession and Redemption, who is able to save us both by merit and efficacy. For these two parts of the Priestly Office are so conjoined, that neither can stand without the other, or be communicated severally to any person. But Christ only is our mediator of Redemption and Intercession, who is able to save both by merit and efficacy. 3. To offer our Prayers to God is to get them acceptance in his sight: For there can be no mediator to inform him, but only to grace and speed our suits. And therefore it is all one to say to Cornelius, thy prays are come up before God, and thy Prayers are accepted with God: All one to Daniel, thy words were heard, and thy svit was accepted. Besides, to imagine any other offering of our Prayers to God by the Ministry of any, then that which doth purge out their wants, and purchase their acceptance, is to speak of God as of a man, and to talk in a dream. But thus as a mediator to offer up our Prayers to God, we have only Christ, by whom only our Prayers, as ourselves are made acceptable unto God. 4. The Scripture teacheth us, that Christ offereth our requests for us, in that he is our High Priest, and hath reconciled us to God. And the Law of shadows allowed none to burn Incense, but the Priest that offered the burnt Offering, as the High Priests answer to Uzzia sheweth; to teach us that none can present our Prayers to God, which are spiritual Incense, but he which purgeth our sins. 5. The Papists themselves being convinced with evidence of truth, are forced to confess that Christ only as mediator doth present our Prayers before God; though they deny it again in praying to Saints and Angels as mediators and patrons in a sort, as is to be shewed afterwards. Q. May we pray to Christ to pray for us? A. The Rhemists to cover their idolatry in praying to Saints and Angels as mediators, Thom. Aquin. tell us they may not pray to Christ, to pray for us; for that were to think or speak basely of him. But out of what Well draw they this water: but out of the filthy puddle and sink of their own brain? For why may we not pray unto Christ that he would pray for us? seeing it is his Office to pray for us. Joh. 14.15, 16. For we being privileged to call upon him, or beseech him to do his Office, it followeth, that our warrant is also good to pray to him to pray for us. Again, whereof he hath given us promise, Joh. 16. thereof we may make request unto him: it being then evident in express words, that he hath promised to pray for us, it followeth that we may call for his promise. These fellowes make outcries against Calvin, as if he should overthrow the intercession of Christ, because he taketh away his praying upon knees in Heaven, as not fitting for the glorious estate whereunto he is received. But the Jesuits by these words at once, have made a clean dispatch of the intercession of Christ, that he should neither kneeling, standing, nor sitting pray for us: for seeing we may desire him to do whatsoever by his Office of Mediation he hath promised to do: it being( by the jesuits Divinity) unlawful for us to pray Christ to pray for us: it followeth, that it is no part of his Office to pray for us. Our Saviour saith to his Disciples, Joh. 16.26. At that day ye shall ask the Father in my Name: and I say not unto you, that I will pray the Father for you: But his meaning is not that he would not ask the Father, Maldon. in ●oh. 16.26. but that the Father did so love them, was so favourable unto them, that he would give all good things unrequested, that it should not seem necessary, that he should make request for them. Q. Do not the Angels offer up our Prayers to God? 1 Tim. 2.5. See D. Fulk. answ to the Rhem. in Col. 2.18. A. 1. There being but one mediator between God and man, and that in matter of Intercession, whosoever setteth a created Angel in the place of that mediator, must needs thrust out our Saviour Christ. 2. If the Angels offer up our Prayers, it is either to inform God and put him in remembrance, or to procure acceptance to our supplications. But God is not as man, that he should need an Informer; nor can they procure acceptance to our Prayers. 3. The holy Angels will not undertake an Office to which they are not called of God. But God hath not called them to offer up the Prayers of the Saints. See the Reasons before. Q. In the Revelation it is said, that an Angel came and stood at the Altar, having a golden Censer, Rev. 8.3. Bell. de Sanct. beatit. cap. 16. sect. Tertia. and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which was before the Throne. A. This cannot be understood of any created Angel or ministering Spirit. For, Exo. 30.7. Lev. 16.12. Heb. 7.27. Zanch. ubi supra. 1. In the words there is an allusion to the ministry of the High Priest under the Law, and the Angel is propounded as a Priest ministering before the Lord. But that either the Name or Office of a Priest should be given to an Angel which is not partaker of flesh and blood, is a skrieking only heard in the wilderness of the Popish Church, never taught in the holy Scriptures. 2. The holiness of Angels which are not partakers of flesh and blood, although it were greater and perfecter then it is, cannot make any supply of our wants, whose defects must be made up by one of our own nature. But this Angel doth perfume the Prayers of the Saints with sweet Odours. 3. This Angel offered up the Prayers of all the Saints wheresoever dispersed, which cannot be done by all the creatures in Heaven and Earth, much less by one only creature. For if there were any one Angel which could be in all places at one time and in one moment, to hear the Prayers of all the faithful, what needs so many Legions and ten thousands of Angels for the Ministry of the Saints. 4. The jesuits themselves out of the verse before, have truly affirmed that it is our Saviour Christ: which is plain by the Reasons before alleged, and by the manner of speech used in this place, of another Angel, Mal. 3.1. Viega. come. in Apoc. cap. 8. sect. 2. De manu Angeli,& Christi. Nec rectè quidam crecentioribus dicunt, Christum nunquam Angelum absolutè dici: satis est ex consequentibus Christum esse colligere. Heb. 13.15. Aug. hom. 6. in Apoc. tom. 9. pag. 670. Trimas. in hunc loc. Beda in Ap. tom. 5. Ribera in Apoc. 8.5. Viega. ibid. whereby John usually noteth out our Saviour Christ in this Book, as one who differeth from other Angels, both in nature, in Office, in Authority, Dignity and Operation. For he alone is ordained of the Father to offer up our Prayers; the perfume and sweet Odours, wherewith the infection and imperfection of our Prayers, are perfumed, is his alone, and given to him; he hath reconciled unto God, and in him is the Father pleased. He, and he alone, doth appear in Heaven for us, pleading the cause of his Elect continually. Q. May we not pray to the Saints or Angels as mediators or Advocates? A. 1. The Papists themselves teach, Bell. con. 7. lib. 1. cap. 17. 1 Joh. 2.2. Joh. 14.6. Col. 1.19, 20. Breviar. Rom. office. Parv. B. Maria. ad completor. office. B. Mar. Virg. ad primam,& seq. For if these blessings be theirs by their merits and right of purchase, they may dispose of them at their pleasure. council. tried. sess. 25. cap. 2. Bell. cont. 7. lib. 1. cap. Durand. in Sent. lib. 4. dist. 45. q. 4. Lombard. lib. 4. dist. 45. Alex. Ales. See them. exam. Par. 3. de Invoc. Sanct. pag. 232, &c. Catechis. Rom. In the Court of Heaven, he which appoints the supreme, appoints the subordinate: and as no creature may assume, so no creature may yield, either supreme or subordinate jurisdiction to any, in things of this nature, besides or without commission from the highest. But the distinction of mediator, supreme, and Secondary, is mans device. that we must not pray to the Saints as authors of grace, glory, or any Divine blessing; nor yet as immediate intercessors to God for us. Which they prove by this, that Christ is the propitiation, the way, and reconciliation. But herein they prove themselves to be gross Idolaters: for they do not only pray the Saints to pray for them, but they pray unto them as the givers of grace. They call the Virgin Mary the Mother of grace and mercy; they pray unto her, to protect them from their enemies, and receive them in the hour of death; and this they do, not only to the blessed Virgin, but unto that saintless saint and sinful soldier of the Pope, Thomas Becket. 2. They teach not that it is necessary to invocate the Saints departed, or holy Angels: but that well and profitably according to the rules of piety it may be done. But they speak of Divine invocation directed to them being absent, as our omniscient patrons and mediators. And they maintain that they are to be prayed unto in three respects. First, That by their Prayers they would vouchsafe to make intercession for us. Secondly, That by and for their merits they would obtain what is desired. Thirdly, That they would grant the benefits which are asked. For the Saints departed( according to their Doctrine) have more free access to God and Christ, then the faithful remaining alive, as being more nigh to God; by their works of supererogation done in this life, they have merited that God should hear their Prayers; and they are appointed of God the administrators of the good things which are craved of them. Thus they are made to be mediators, both in merit and efficacy, betwixt Christ and the faithful living in this world. By which their deceit is manifest, when they pretend that they pray not to them as authors of Divine blessings: for no man can be called the author of Divine blessings according to piety and truth: but the Saints departed are called authors of their own benefits; amongst which they reckon their merits For every one according to the Papists, is the author of his merit; and why not of the communication of it? And if we ask grace or glory to be given for their merits, do we not make them in a sort authors of those benefits? And all this is done by our Adversaries. For they use formal Prayers, and do as devoutly and religiously invocate Saints as the Lord himself. They make difference between their apprehension of God in their Prayers, and of the Saints: but the matter, gesture, and devotion of Prayer is all one. In their Saint invocation they kneel down, elevating their eyes to Heaven, uncovering their heads, and prostrating their souls and bodies, with sighs and groans, they say: Oh, blessed Apostle Paul, I beseech thee to deliver me from the Angel of Satan, and from the wrath to come, and conduct me to Heaven. And to Stephen; Oh, the first Martyr and Levite of Christ, oh, holy Stephen I fly to thee, I invocate thee, I humbly and devoutly beseech thee. Bonaventure saith; Oh Virgin, be thou to me a strength against my sins that I go not to hell, increase daily in me the flamme of charity: warm my soul with thy love, pluck me forth of the kennel of 'vice; take away the filth of my sin, thou which art whiter then snow, and together with thy son grant my request, making me a Citizen of Heaven! Also in their Prayers, they offer up the merits of Saints to God, with the same form of words they do the merits of Christ, Vis. White Orthod. pag. 55. 56. White Def. of the way pag. 98, 99. saying to Thomas Becket: Oh God, who hast granted us to celeberate the translation of blessed Thomas, we humbly beseech, that by his merits and Prayers we may be translated from 'vice to virtue, and from prison to thy Kingdom! And which is more monstrous, they use the same words to the Saints, they do to Christ, and apply to the creature, what belongs to the Lord alone. This they excuse by a silly shift, that though they use the same Titles and forms of speech in the service of Saints, as they do to Christ, yet their meaning is not to attribute unto them the same holiness and merits that they ascribe to Christ, but an inferior, and such as depends upon his holiness and merits. But it becomes the true Church of God, Bell. cont. 7. lib. 1. cap. 17. The denial of true and real honour to the Saints fully answerable to the Titles which they give them, must needs be as true and real a mockery of them, as it would be to a Gentleman if his inferior should thus salute him, God bless your honour, meaning your worship. 2 Tim. 1.13. not only to mean well, but to speak well; and such therein as will keep the catholic faith, must also hold the catholic form of words. Again, albeit they mean not such merits and dignity as belongs to Christ, yet they mean more then of right appertains to any mere creature. For there is no merit or dignity in any creature capable of these speeches, or of any other that are used in their Saint invocations: but the least that is meant, is more then belongs to any, but the Lord Jesus. 3. If we allow their words that immediate grammatical construction, that belongs to all words, they can import no less, than the same service that is given to Christ, both really and formally. Nor can many of their Prayers be excused with that more then unlikely interpretation: for they give such Titles to the holy Virgin, calling her the mediator of God, the repairer of the world, the end of our exile, the washing away of our sin, the ladder of Heaven, the gate of Paradise, as will not admit that excuse. And by such like glosses, all Idolaters in the world may excuse themselves in the worship of their Idols; for when the Jew to his Calf, and the gentle to his Image bended the knee, and called it God, they did not esteem it in that degree, that they did God himself, but onely gave it an inferior honour, such as they thought an Image capable of; and when they were put to it, would answer as our Adversaries do, though the word or action were one, yet the honour was far different: But we truly reply unto them, that the inward estimation and opinion of the mind, determining the said words, Prayers, and gestures, to such inferior worship, as is mentioned, doth not remove the reason of Idolatry thereby from the said words and Prayers: because such as it is, it remains Divine worship attributed to a creature. And whereas they talk of the merits of Saints depending upon the merits of Christ, this will not stop the gap: for Christ hath by his obedience so merited or purchased all things for us, that he hath done it solely, immediately, and incommunicably; which are the three conditions of his merits: and therefore he that but subordinates the merits of a creature to the merits of Christ, robs him of his Office; in that his merits have no condition to elevate, or advance the merits of another, to the making of Intercession. Christ is not only robbed of his Office, by denying of his merits, or not using them, but also by using and applying them otherwise then we ought, and not rightly; which is done when we believe him to be the root of all merit, but other merits notwithstanding procure us favour, and reconciliation, and eternal life with God. Therefore according to the Scriptures we affirm, that this Invocation of Saints[ which our Adversaries teach,] is unnecessary, neither pious, nor profitable, but impious, unprofitable, idolatrous, injurious to Christ Jesus. CHAP. X. Sundry Reasons to show that Invocation of Saints, is neither necessary, pious, nor profitable, but idolatrous. Question: HOw may it be proved that it is not necessary for the Saints remaining on earth, to pray unto the Saints now conversant with Christ in Heaven? A. There is a two-fold necessity of Invocation: one in respect of duty, which the faithful remaining alive are bound to perform to the Saints departed who live with Christ: the other in respect of end, for the obtaining whereof Invocation is ordained as a necessary mean. The Invocation of Saints is necessary in neither respect. 1. Not in respect of duty, Vivorum invocatio humana est, quam inhumanum sit tollere, cum qui eam tollit, naturam ipsam tollat. Defunctorum vero ratio est dispar, quorum invocatio sit religiosa, vel potius irreligiosa. Voss. Deut 12.8. 1 Cor. 4 6. colen pag. 230. Antididag. pag. 43 Ench●rid. cap. ●5. ad. 8. Vis. Chemnit. axa con. tried. Par 3. de invocat. Sanct. pag. 302. Nullum mandatu● requiritur, quando ipsa, nos impellit necessitas. ●ell. de beat. Sanct 1. l c. 20. Pigh contr. 13. Hos. confess. tom. 1. cap. 58. Tom. 2. in Tho disp. 4. sect. 1. pag. 434. Pigh. Ransh. cont. cap. 11. pag. 195. ●. De Sanct. beat cap. 19. sect. Item Exo.& cap. 20. sect. Atq●e exhis In 1 Tim. 2. disp. 2. art. 7. sect. prim. because the Invocation of Saints is neither commanded of God, nor established by any threatening or promise, which yet were necessary, if in duty it were to be performed of the faithful in this life. It is an unchangeable rule, that no man in Gods worship exceed the limits of his Commandements. But commandement or allowance concerning the Invocation of the dead can no where be shewed in all the Scripture. The censure of colen says, The Scripture no where teaches the Invocation of Saints, though notwithstanding for all that, it be to be received and believed: and in another Book, the same Divines say, The Gospel indeed hath given no peculiar Commandement touching this matter, though it may evidently enough be gathered out of it: but with such gatherings we are well enough acquainted, when the same Divines in that place, are fain to gather it from Christs words upon the across, Eli, Eli, lammasabacthani. Eckius, though according to his fashion, he brags there are innumerable passages of the Old and New Testament making for it: yet confesses there is nothing expressly to be found in the Scripture that Saints must be invocated: and he adds, that this Invocation of Saints ought not to be expressly delivered either in the Old, or New Testament for two Reasons. Which he shows at large, and they plainly declare he thought there is no Commandement for it in all the Bible. Pighius plainly granteth so much: and he that shall peruse what stuff Hosius bringeth for the proof of this point, may plainly see that he was of the same mind. Suarez the jesuit puts the question, Whether the Saints departed before Christ, did pray for others: and answers, that in particular they could not Whence it followed, that in that time Prayers could not regularly be made to souls in that state, and that any man( in that time) directly prayed to the Saints departed, that they would help them, or pray for them, we no where red. Bellarmine agrees with him, that the Saints in the time of the Old Testament were not Invocated, because they were not yet in Heaven. Salmeron another jesuit says, there is nothing touching this matter to be found in any of the Epistles. 2. It is not necessary that we pray unto them, of whom we can have no certain faith or assurance, Nulla hic necessitas fingi potest, nisi aut Deus non posset omnia tribuere: aut per Christum solum non possimus exaudiri. Bellar. de Sanct beat cap. 20. Hos. confess. cap. 58. that they hear our Prayers or be acquainted with our desires. But we can have no faith or assurance, that the Saints departed do hear our Prayers. Our Adversaries could never give themselves satisfaction in the point. They have raled together a number of ways whereby they think to expound themselves: but still they are uncertain. And their ways unsufficient to stablish their own conscience, as appears by the multiplying of their Questions. Whether the souls of those that are prayed unto be present, or not. If they be present, then whether it be really, so that they be in the place, where the party praying to them is, or virtually, only by, I know not what understanding the things uttered to them in our Prayers: Or whether they have the understanding of our Prayers from others, that give them knowledge. If this way, then who they be, that give them this knowledge? Whether the Angels that be about us, and know our actions, or God? If it be God that gives them this knowledge, then how he doth it? Whether immediately by himself, or by the ministry of others? If by others, then who they be? Whether Angels that are about us: or the spirits of holy and just men, that go from hence, and tell the Saints in Heaven what our Prayers are? If immediately by himself, then how? Whether directly, and formally, so that they see in him as in a glass, by reason of the beatificiall Vision, what is in the creature, and so consequently the Prayers of the creature? If they see them in God as in a glass, then whether it be from the beginning of their blessedness, so that instantly upon their glorification, and so soon as they come into Heaven, and see God, they see all things, that we do in him; or successively, one thing after another? But if God reveal the knowledge of our Prayers to his Saints, not formally in this manner, by force and virtue of his Vision, but only accedentally, then whether it be not by immediate revelation, so far forth as it please him, by his peculiar will, to let them see what we pray: as in this life he reveals sometime things that are secret, to his Prophets? It is incredible, and such as cannot be presented in any reasonable compass of words, how the Divines of the Church of Rome labour to show these things; and to make every man his own opinion seem most probable and reasonable. But to no purpose: for albeit we aclowledge nothing to be impossible to God, yet it is not lawful to believe any thing, as his will, which he hath not revealed. For we must judge of his will by the Scripture, which touching these speculations says never a word: and being in manifest places appointed to pray in faith, how shall we pray to them, of whose hearing us we can have no faith? For these things thus taught by the School-men, relish well of mans wit and learning: but what is there in the Word of God to assure my conscience they be true. 3. This opinion of using the mediation of Angels and Saints departed, arose from the Gentiles, Philo Alexandrinus took this from Plato. Euseb. prep. Evang. lib. 12. cap. 1. cited by Hosius confess. tom. 1. cap. 58. and specially the followers of Plato, whose Doctrine it was, that the spirits of men departed, and Angels employ themselves in carrying our Prayers to God, and therefore it is a good way to invocate them. Eusebius reports the words of Plato: Certainly the souls of the dead departed have a certain power, and are careful about the business of men. These things are true, but the reasons containing them are long: it is the best way therefore to credit that which others have reported concerning them, the reports being so manifold and ancient. The which words of Plato, cited sometime by a Papist, as Eusebius his own, and by Hosius as approved of Eusebius, to prove the invocation of the dead, show, not only the affinity of the opinions of the Papists, and Gentiles, touching this point; but also the foundation whereupon they both stand; the ancient tradition of their Elders. 4. In regard of men the invocation of Saints departed is not necessary: because neither the merits, nor the intervenient administration of the Saints is necessary to impetrate and obtain the good things which are asked by the Prayers of the faithful in this life. For otherwise the mediation and administration of Christ, either is not sufficient, or cannot be obtained unless the Saints departed intercede for us: Both which are false; and which of the Saints first entred into Heaven, he needed not, nor used no former intercession of any Saint: And if it had been necessary for him that first entred into Heaven, it will follow, that no mortal man did or ever shall enter into Heaven: because where no man for this cause could be first, there none of the Saints first entering into Heaven, there no man can be second or third. Bellar lib. 1. de beatit Sanct. cap 11. Pigh. ubi supra. Espenccus in 2 Tim. dig. 17. pag. 118. Quod nimium est, sub ●ac●nsare posse videtur, cujusmodi est quorundam sanctorum veneratio,& picturarum crebritas. Sadol. l●b. 4. Epist. 2. ad Eras. Consuit. pag. 154. Vicclius adnex. hom. Vicclij. Lipsia editis. a. 1538. come. pro intercess. Sanct. Utinam vulgus fidelium error liberaretur, quo hactenus praefidere sanctorum plus fisus est, quam ●ei sui. Non cognoscitur Deus inter Sanctos. Calv. antidote. advers. artic. facult theolog. Sorb. art. 15. In Aug. de civ. lib. 8. cap. 27. pag 494 Some Papists hold it more fit, safe and better to pray to God in the Name of Christ, than to direct his Prayer to the Saints. them. exam. Par. 3. de Invocat. Sanct. pag. 295. for there was none to make intercession for him. Since therefore it is not necessary, that the Saints living here, should invocate their Brethren the Saints ruling with Christ in Heaven, the Papists should consider again and again, if they be moved with any good desire to keep a good conscience, whether it be not better to omit that invocation, then to perform it, although it might be disputed whether it were lawful or no, of which hereafter. That we affirm for these Reasons. First, When whatsoever is not done in faith, that is, out of conscience certainly persuaded that what is performed is acceptable to God, is sin; and therefore without sin that may be omitted, of which we doubt never so little, whether it be lawful, when it is found not to be necessary, it follows that invocation is rather to be omitted, then to be performed. Secondly, When the Papists themselves confess, that there is such difference betwixt the worship of latria and dulia, that he commits idolatry, who worshippeth him with that to whom this only is due; and it is hard for ignorant people and devoted to the worship of Saints, to observe that difference always without any error: it is danger, lest praying unto Saints they fall into idolatry, which reason also fighteth against invocation of Saints departed, although it be proved to be lawful. The Papists themselves cannot deny but this invocation of Saints is much abused: let us hear the confession of some of them. Espenceus a Sorbonist: Are they well and godly brought up, which being children almost a hundred years old, that is to say, old and ancient Christians, do no less attribute to the Saints, and trust in them, than to God himself, and think God himself harder to be pleased, and entreated than they. Would God I lied, and there were no such. George Cassander: This false and pernicious opinion is too well known to have prevailed, among the vulgar, while wicked men, persevering in their naughtiness, are persuaded that only by the intercession of the Saints, whom they have choose to be their patrons, and worship with could and profane ceremonies, they have pardon, and grace prepared them with God: which pernicious opinion hath been confirmed in them, as much as was possible, with lying Miracles. And there is another error, that men, not evil of themselves, have chosen certain Saints, to be their patrons and Keepers, and put confidence in their merits and intercession, more than in the merit of Christ: so far that the only Office of Christs intercession being obscured, they have substituted in his place the Saints, and specially the Virgin his Mother. Lodovicus Vive●: There are many Christians, which most an end sin in a good matter, when they worship Saints both men and women, no otherwise then they worship God: and I cannot see, in many, that there is any difference between the opinion they have of the Saints, and that which the Gentiles had of their Gods. Q How may it be proved that the Invocation of Saints is neither pious nor profitable? A. This is proved first generally and then specially, in the special respects according to which the Papists say, they are to be prayed unto. Generally that it is not godly, we prove thus. No action of itself, and properly can come in the name of piety or godliness, but what is prescribed of God, by whose word and institution every action is sanctified, which otherwise would be common. But it is certain, that the Invocation of Saints is not prescribed of God: therefore it cannot be called godly. Indeed an action may be called godly by metalepsis, because it is undertaken for the performing of a godly action: But that hath not place here. That it is not profitable, is demonstrated by the same Argument: Lev. 10.1. Isa. 29.13. Mat. 15 9. because all religious worship not prescribed of God, is unprofitable, as the Lord himself hath spoken. But the Invocation of Saints departed is religious worship, as the Papists teach. Specially we prove it according to the respects with which the Saints are clothed of the Papists when they pray unto them. 1. The Saints cannot profitably be invocated, as the givers of good things. Because the Saints are not appointed of God dispensors of good things, heavenly or earthly. De voluntate corum ex vocatione, quae illis obtigat, judicium fieri debet. Voss. De vocatione autem ex mandato& promissione invitandus. Mat. 28.19. Psal. 73.25. Psal. 18.2, 3. Gen. 28. 20. ●hem. in Ap. 2, 26. Bell. de Sanct. beat. lib. 1. cap. 18. Apoc. 2.26. Apoc. 3.21. 2 Pet. 1.11. Apoc. 1.6. Pertinent ea verba, tum ad gloriam& majestatem sanctorum in coelis, tum adjudiciariam potestatem said utrinque habituri sunt sancti in Christo, communione personae non officij, procurationis seu administrationis illius. Vossi. Psal. 49.14. Quia Christus est caput ecclesiae, etiam hoc ad membra pertinet. Sancti igitur similium Christo dominabuntur, reprobis in altera vita. Moll. in Psal. 49. Apoc. 12.5.& 19.15. Psal. 2.9. Vis. Drus. Praef. in Apoc. 2.26. them. ubi supra. Rainold. Idol. Rom. lib. 1. cap. 6. sect. 7, 8.& lib. 1. cap. 5. sect. 22, 28.& lib. 1. cap. 2. sect. 4, 5. For this Office is given to Christ, to whom the Angels are subjected as servants in that administration. All power( saith christ) is given to me in Heaven and Earth. David saith, Whom have I in Heaven but thee? Thou art my rock, my shield, the lifter up of my head. The Papists make the Saints departed to be the Governours and patrons of men and Countries, and to have the regiment of the faithful committed to them. This they would prove by that of the Revelation, And he that overcometh, and keepeth my works unto the end, to him will I give power over the Nations. Again, To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. But these places by all their wresting cannot be brought to speak for them. For 1. When shall the Saints have this rule, but in the end of the world, when they shall sit on the right hand of God, as Christ doth? And therefore it is said, I will give him power to rule, and he shall rule, even then when there shall be no use of Prayer: which appeareth by that which he promiseth also, the morning star, which is full enjoying of Christ himself. We deny not but this rule is begun after death: yet so, that it must be remembered, that it is in part entred upon in this life, according to their measure of Victory against the Kingdom of Satan, and their fellowship in the Kingdom of Christ: whereupon we are taught, that all the godly are Kings whiles they are upon earth. If then we must make our Prayers to them that are departed, because they have their fellowship in the Kingdom and Regiment of Christ, it will follow, that they having this fellowship in this life are to be prayed unto and worshipped in this life. 2. Let it be observed, over whom this rule here spoken of, is given; namely, not to one faithful man over another, but to the faithful over the wicked, whom the faithful shall break with a rod of iron: so that if there be any warrant for Prayer unto the departed Saints, it is for the Infidels, not for the faithful. And their reward for their Prayer is no other, but to have their heads broken with a bar of iron: a reward very meet for such as will enlarge their marriage Bed( which they ought to keep undefiled to our Saviour Christ alone) unto every Saint. 3 Let it be noted how far this rule stretcheth, even to all the Coasts of the Earth, wheresoever are any wicked ones, not to the Regiment of one Country or Province alone: which not only overthrows the partition of Countries to several Saints,( as every Nation in popery hath made choice of their Countrey-God and Patron) but also changeth the nature of Saints, into the nature of the most High, as those that hear in all places. 4. Seeing this is a promise made to every one of Gods Saints, who are many hundred thousands, by this reason every one of them should have a Regiment in the Church of God, which were infinite. Lastly, Christ promiseth that they shall rule with a rod of iron, as himself hath received: The blessed Saints do not partake with Christ, as his Ministers, Vice-gerents, or Coadjutors in the actual rule and government of this inferior world, but they only partake with him in his government as friends of the Bridegroom by rejoicing, consen●ing, reaping increase of glory by his actual government. Mat. 19.28.& 25.34. Rom. 8.17. Eph. 2.6. 1 Cor. 6.3. 2 Tim. 2.12. Eph. 2.6. Apoc. 3.21. Apoc. 14.13. See Jun. any. in Bell. cont. 7. lib. 1. cap. 13. not. 64, 65. Mat. 19.28. Luk. 22.30. 1 Cor. 6.3. Coster. Ench. cap. 22. paragr. Quando Bellar. lib. 1. cap. 18. Mat. 24 47. Luk. 12.45. Luk 22.29, 30. anselm interprets it of eternal reward: Euthynius, Of great honour. Theophylact, Perfectionem assequetur, Regnum inquam caelorum. Conregnabit cum Christo. Eman. Sa. in Mat. 24. in edit. pr. said. in Moguntania an. 1610. sunt omissa. Maldonat. in Mat. 25. Ubi hoc interpretatur. Luk 19.17. Hilar. in Mat. 25 vers. 31. Stella in Luk. 12. cont. not. an. 73. Luk. 16.9. Rhem. annot. in Luk. 16.9. will they infer hereupon, that the Saints have the like Kingdom, and power and glory with Christ? this were very absurd to grant, and against Christ plasphemous. The power then that our Saviour promiseth to give to every Christian that overcometh, is the participation of his Kingly Inheritance: First, Spiritually to overcome the world by faith in this life, and after this life to be set in full possession of his Royal Inheritance: not commission to one Saint, to govern in one country, and to another to rule over another Kingdom. I will give him power to rule over Nations; that is, I will make him King in my communion, and fellow Heir with me. The sovereign power of Christ is not actually given to the creature, but the creature being in Christ, hath the fruit and benefit of this power in his salvation. By this power the faithful are enabled in their own person to overcome all the enemies of their salvation: and by the same power Christ makes all his servants( being his members) partakers of his glory in Heaven, whereas the whole world besides is condemned in Hell. Touching the other place, when it is said, Him that overcometh will I make to sit with me in my Throne: By the word sitting( as Lyra noteth) may well be understood resting from labours, which the godly must undergo in this life to obtan Victory, and it is opposed to the word overcometh. But if any man will contend that the Kingly power of the Saints is signified in these words of Christ, it must be understood either of judiciary power, or of the glory and majesty of the Saints in Heaven, for that which here they are afflicted of others, and have conflicted with ignominy and disgrace. If its judiciary power, that is proper to Christ, and synecdochicially in Christ is spoken of the Saints. The Saints shall judge the world, not in giving sentence upon them; but as witnesses and approvers of Christ his sentence. And seeing the Scripture saith nothing of the judiciary power of the Saints, but what our Saviour and Paul pronounce, which hath respect to the last judgement, this must be referred to that day, if it be so understood. If we understand it of glory, equality of honour cannot be meant, for that is impossible for any creature to receive: But such a participation of glory, as shall suffice for perfect happiness. For Christ as he is mediator, is inferior to his Father, and in that regard is not advanced to equal glory with his Father, though he sit with him. So the members of Christ, being inferior unto him, may sit with him in his Throne, though their glory be unequal. Christ ruleth in the Church by himself, in his members, in the world, by his Office and the procuration of his Office: the Church ruleth, the members of the Church rule in Christ by communication of person, not by communication of Office, Administration and Operation. Further, they object that of our Saviour, Verily I say unto you, that he shall make him ruler over all his goods. Our Saviour there speaks after the manner of men, who trust them with the administration of more and greater business whom they have proved to be faithful in lesser. He shall make him ruler, that is, every godly man in common, and each particular Christian in Christ by common domination: for they are called common Lords equivocally in that one Lord univocally so called, Jesus Christ, our Head and Saviour. The goods, are of Inheritance; the Heirs are those who are called good Servants: the goods are one thing, the Good another, whose the goods are, and upon whose Family God bestoweth his goods. Moreover, they urge that of our Saviour. Make you friends of the unrighteous Mammon, that when ye need, they may receive you into everlasting habitations. See, the Saints may receive their friends and benefactors into their eternal Mansions. The Prayers of the poor are indeed procured by giving alms, if they be thankful persons upon whom it is bestowed, but no patronage in Heaven. The Prophet David, no doubt, was a good Almes-man, yet he acknowledgeth no patrons in Heaven, Psal. 73.25. The poor are said to receive their benefactors into Heaven, because they are the object of charity and beneficency, for which Christ receiveth merciful persons into Heaven. Maldonat. in Luk. 16.9. Jansen. har. cap. 95. Mat. 22.30. Luk. 20.36. Quod de nostri atque Angelorum similitudine dicitur post hanc vitam, id virtutum, non officij ratione intelligi debet. Nosse autem quae singulatim homines aut patiantur, aut agant, non perti net ad officium beatarum animarum, quae a laboribus suis requiescunt, inqu● solo Deo laudando occupantur. Maldonat. in Mat 22.30. Jansen. bar. cap. 117. but God the Lord. Neither doth the Text say, the poor shall become patrons, but they may receive you into the everlasting Tabernacles; which is to be understood parabolically. Your alms shall be a testimony of your charity and liberality, which shall be everlastingly rewarded proceeding from true and lively faith. Neither is it possible to gather a conclusion out of this place in due form of syllogism, that the Saints departed may receive their friends and benefactors into their heavenly Mansions, otherwise then by their testimony, if in the judgement of God, they shall be found faithful. Finally, alms given to an hypocrite, in the Name of Christ, of true faith and charity, is acceptable to God, as given to a holy person, and shall be as well rewarded: Seeing God hath not made us Judges of mens sincerity, who have need, but commanded us to show neighbourhood to all that be in necessity, especially to those that be of the household of God, as far as we can discern them. Lastly, It is objected, that the Angels are appointed to be our Keepers. But the Saints departed are equal to the Angels. First, If it be granted that they are equal in glory, it followeth not that they have the same commission, or be appointed to the same work They want that Commandement of God and ordinary Vocation that the Angels have to minister unto us. For of them it is written, not of the Saints, Are they not all ministering Spirits sent forth for the good of them that believe? Secondly, In the places cited to prove the equality of Angels and Saints departed, not their present state, as they be severed from their bodies, but their future condition, what they shall be after the resurrection, when being conjoined with their bodies they shall not for all that be joined in marriage, is described: for without this consideration of resuming their bodies, our Saviour Christs answer to the Sadducees cleaveth not together. Lastly, Our Christs will was not to declare, that the estate of the Angels and godly men shall be in every point and absolutely equal: but as to that and such like points as were in question. We conclude therefore that the Saints departed are neither dispensers of good things, not the deputed servants of Christ to be employed in this administration. But if the Saints did give to Christ by the Commandement of God, their subordinate labour, as the Angels do, yet should they not be prayed unto; For to this, full power of dispensing is required, which may distribute at pleasure; But the Angels do perform or exhibit to Christ only ministerial or instrumental labour: for which it is not lawful to invocate them as the givers of good things. But the Saints cannot ministerially and instrumentally perform service to Christ in this kind like the Angels, unless we shall say, that they ascend or defend as the Angels do. When therefore they have neither authority nor power to give good things, it follows that they cannot be invocated as the givers of good things, either godly or profitably. The Scripture teacheth us, that the Heavens must contain the humanity of Christ, until his coming to judgement, that the Saints are at rest under the Altar, Act. 3.21. Apoc. 14.13.& 6 9. Dec. par. 2. cap. 13. q. 2. cap. 29. Rhem. annot. in Mat. 17.3. & Mar. 9.1. in the peace of Christ, there expecting and waiting the coming of Christ to judgement. The Jesuits teach, that the Saints departed may in person be present at the affairs of the living: because Moses and Elias personally appeared, and were present with Christ. The Angels both for the general government under God, and for the special service they are to give to the Elect of God, have been and shall be always conversant amongst men: but the Saints having received no such charge, cannot be so thought: unless the like causes and effects of appearance be alleged which be here. Cause there is not: our Saviour Christs both Person and Office being sufficiently witnessed. Effects also there be not: for neither are the Saints seen or heard speaking as they were. Therefore until special causes be proved, the general rule must stand, 2 Sam. 12.23. that we shall go to them that are dead, but they shall not come to us. This appearance of Moses and Elias was extraordinary, as was the passing of the Children of Israel through the read Sea, and the appearing of Christ to the Apostle Paul. But the Saints are not fettered, that they might be kept in prison against the Day of judgement, as jerome sheweth against Vigilantius. Bell de beat. Sanct lib. 1. cap. 18. Rhem. annot. in ap. 6.9. See what opinion these men have of Heaven, making a prison of it! By this Doctrine it must needs follow, that when the Children of God in the latter Day shall be put in full possession of the whole Inheritance of the Kingdom of Heaven, there to remain for evermore; that they shall be in Heaven but as in a prison, and that they are there as it were in fetters and irons, because they may not come down into the earth. And why may it not as well be said, that the Saints in Heaven are therefore in prison, because they cannot go down to Hell? seeing all hindrance that stayeth them from any place, where, not they desire, but the jesuits would have them, is a prison? Yet our Saviour saith, that there is such an infinite gulf between those in Heaven and them in Hell, Luk. 16.26. that the one cannot come unto the other. And if they like this, why should they not in a mislike of Heaven, fall in love, as long ago with the ways which led to Hell, so now with Hell itself also. As for Vigilantius, he said, Apud Hierom. advers. Vigil. cap. 2. That the souls of the Apostles and Martyrs, were settled either in Abrahams bosom, or in a place of rest, or under the Altar of God: whence jerome would infer, that he held the Martyrs to be fettered in a place or prison till the Day of judgement, De eccles. triumph. lib. 1. cap. 1. and not to be with the Lord, with the Lamb: And Bellarmine gathers thence that Vigilantius affirmeth, That the Saints are not yet blessed. Both collections perverse enough. What can be more injurious, then to infer, that he taught, the Martyrs were not in Heaven, Luk. 16.22. Mat. 8.11. 2 Cor. 5.8. Apoc. 6.11. Apoc. 7.9. because he had written that they were in Abrahams bosom, in a place of rest? From which the contrary may be concluded, because the bosom of Abraham is in Heaven, where they that be, be with Christ; and to them that rest under the Altar, white stoles are given, with which they stood clothed before the Throne, and in the sight of the Lamb. But let us see, what jerome doth answer. First, Wilt thou prescribe laws to God? No verily, but Gods Law prescribeth a place of rest unto the souls of the departed, and not I, might Vigilantius answer. Secondly, dost thou fetter the Apostles? How unworthy is this question of Hieromes Learning? as though the Apostles were fettered, when they be limited by God to a place of rest, or could be thought to be kept in prison, when they are said to remain in Heaven. And Bellarmines inference is most unjust, Apud Hier. advers. Vigil. cap. 2. Apoc. 14.4. when Vigilantius in the same place calleth the Martyrs not only blessed, but most blessed. But Vigilantius denied that the Saints could be every where present: whence jerome gathereth that he denied they were with the Lamb, for of them it is written, They follow the Lamb wheresoever he goeth; and the Lamb is every where. That which is said of them that follow the Lamb, is not necessary to be understood of the souls in Heaven, but of them that imitate him on the earth: at least it must be understood of all the Elect, whereof many are in the Church upon earth. Mat. 8.19. Joh. 8.4, 27. Joh. 13.36.& 21.29. De sanct. Virg. cap. 27. 1 ●et. 2.21. Joh. 1.3. Mat. ●8. 6. Act ●. 11. Aug. epist. 57. ad Dard. Jer 2.24 Psal. 139 8. Luk. 1●. 26. The godly are described to have followed the Lamb in holiness of life, whithersoever he should go: To have followed him, not as the Scribe falsely promised that he would follow him so, but as sheep are wont to follow their Shepherd, whose voice they hear, and obey him, leading even to death: To have followed him, as Augustine explains it. What is it to follow him, but to imitate? because Christ hath suffered for us, leaving us an example that we might follow his steps: Finally, to have followed him,( which Augustine addeth) not as he is the son of God, by whom all things are made: but as the Son of man, who hath left us an example which we ought to imitate. And the Lamb is every where in the majesty of glory, not as the Son of man, but as the son of God: Therefore he is there also, whether the Saints received into Heaven cannot come. So that this Text which is alleged for the presence of the Saints departed, at their tombs or other places, if it be understood of their following Christ in glory, it so crusheth this opinion of the out-courses of the Saints into the earth, as nothing can do more. For seeing the Heavens must contain our Saviour Christ until the day of restoring all things; Act. 3. 2●. Many of the Fathers deny that the souls of the dead do appear to the living at any time. Maldon. in Luk. 16.27, 28. it must needs follow, that the Saints( to enjoy a perpetual presence of our Saviour Christ) must not pass the pale of the Heavens, which may well hold them, seeing( according to his humanity) they hold the son of God. Besides, this absurdity followeth of it, that if the souls of the Saints be present at their sepulchers, because they follow the Lamb, the Lamb also Christ in his humanity, is present at the sepulchers of the Martyrs. Finally, they borrow a reason from the celerity or agility of Devils, to prove that the souls of Martyrs, pass to and fro in the world, as the Devils do: which is very insufficient. For the Devils, not only by property of their nature, but also by Gods sufferance, have such passage in the world, but the Saints, by God are assigned to rest, in the place of heavenly joy, until the Day of judgement. 2. They cannot godly and profitably be invocated, as they who by their merits do obtain audience of God: Psal. 16.2. because the Saints could merit nothing neither for themselves nor others. For they had need to say with David, My goodness extendeth not to thee. Luk. 17.10. Psal. 32 6. Psal. 143 2. And when they have done all, to profess not only in humility but in truth, that they are unprofitable servants; and also to pray God for remission of sins unfeignedly, that he would not enter into judgement with his servants. Our Adversaries themselves confess that there is no proportion between the good works of the Saints, and the recompense of reward. Therefore it cannot godlily be alleged, which is falsely attributed to the Saints, nor profitably be bestowed upon others, which was not sufficient for the Saints themselves. 3. They cannot holily and profitably be invocated, that they as our friends would join their Prayers with ours, Isa. 63.16. 1 Reg 8.36. 2 Reg. 22.20. Gregor. Dial. 4. cap. 33. S●terlinear. gloss. in Isa. 63 Hugo de Sanct. vict. erudit. Theolog. de Sacram fid. lib. 2. part. 16. cap. 11. Bell. de sanct. beat. lib. 1. cap. 20. sect. Ad sec. Vident sancti essentiam non scientia ejus Jun. Thes. theol. 42. sect. 10. Mat. 24.36. Mar. 13.32. Mat. 18.10. Occam. dist. 1. par. 2. cap. 3. Magist. lib. 2. dist. 11. See D. field. of the Ch. lib. 3. cap. 20. Durand. in Sent. lib. 4. dist. 45. q. 4. Bell. de sand. beat. lib. 1. cap. 20. sect. Atque ex hic. or by their Prayers make intercession unto God for us: because the Saints in Heaven are ignorant of our several necessities, and the Prayers of the faithful living on earth. What they bring of the Glass of the Trinity, wherein the Saints behold our Prayers, and what pertaineth to them, is a most fond device, which hath no ground at all in holy Scriptures. For God being simplo and unchangeable, certainly he must be a most simplo clear Glass, ever the same. Which if he be, why do they not see all things always? Why not unchangeably, as well as those that pertain unto them? But that they should see all things in him is most false, and repugnant to the Scriptures, For of that day and hour( saith Christ, speaking of the Day of judgement) knoweth no man, no not the Angels, which nevertheless do behold the face of the Father which is in Heaven. Again, admit it were so, as they feign it to be, then this their Glass hath a natural or a voluntary representation: not natural, for then the Saints should see all things at once, past, present or to come: not voluntary, for then so much only is seen of the Saints, as God will have to be known: But what assurance can we have, that God will show unto them our Petitions. Moreover, the Papists do not after this manner call upon Saints: for by this reckoning they should thus say; Cause O God, that this or that Saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far otherwise; O holy Peter( say they) O holy Paul, pray for me, bring this or that thing to pass for me. What they speak of Divine revelation is of no less uncertainty: for where hath the Lord acquainted us with his pleasure in this point? When did he make promise to reveal the Prayers of the faithful living, to the Saints departed The manifold wisdom of God, is revealed to the Angels by the Church,( 1 Pet. 1.12. Eph. 3.10.) not by Vision of Divine essence. ? And if he have not made such a promise, what ground can we have to believe it? In matters of this nature is it not gross presumption to determine any thing upon our own heads? God did reveal some things to his servants the Prophets at his pleasure, when he knew it to be necessary: but thence it doth not follow that he will reveal our Prayers to the Saints departed. Necessity that they should be made known unto them, there is not any: for God never commanded us to pray unto them, never promised to inform them of our desires. Again, What a ridiculous, preposterous, superfluous order is this, that first we pray to the Saints departed, then God revealeth to them our Petitions, and then they solicit God in our behalf, from whom they know our Prayers. Our Saviour Christ, who best knew the mind of our heavenly Father, hath informed us of another order: Joh. 16.26, 27. Whatsoever ye ask the Father in my Name, he will give it. At that day ye shall ask in my Name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you. That the dead should understand our Prayers by the explication of Angels, or report of the souls lately departed, is disliked by the jesuits themselves, and of the same vanity with the rest; for the Scripture speaks not one word of any such notice, without which it is religion to us in matters of this moment to receive any thing as true, or to undertake any thing to be done as godly and profitable. And the Angels themselves know not the secrets of the heart.( But of this more hereafter.) The jesuit answers two things. Bell. de Sanct. beatit. lib. 1. cap. 20. First, That we may pray unto the Saints departed, though they hear not our supplications: for some other may supply their Office; as he doth not in vain make supplication to the King, who knoweth that the King will not red his supplication, but some other in the Court, and that nevertheless he shall obtain his Petition, as if the King had red the supplication This is a device, which shall be proved in the great year of Plato. The reason of the simile following is altogether unlike. Doth not God and Christ our King, the searcher of the heart, red our supplications? Heb. 4.13. Mat. 6.28. in whose sight there is no creature which is not manifest, and who knoweth what things we stand in need of before we ask of him. Is this a matter of order, that he who knoweth not, should be called upon, and another should perform his Office, and supply his room in hearing, praying, entreating and granting his desire? Who seeth not what a miserable excuse this is? If the Saints be ready to prefer our suits when they be not particularly called upon, but some of their fellows who do not hear, will they not do it much more when we pray unto the Father in the Name of Christ? We desire to be certified from the jesuit, how he can prove that any of the Saints departed do know our thoughts, or hear our Prayers? Gregor. Arin. minens. lib. 2. dist. 9, 10. q 1. Ex. 2 Par. See D. Feilà of the Ch. lib. 3. cap. 20. Aug. de cura pro mortuis ger. cap. 15. Dec. 2. par. cap. 13 q. 2. sect. Fatendum. Or how we might be assured in conscience, that if one hear not, another may, who will present our Prayers before God, and procure them acceptance? His second answer is, That it is certain they hear our Prayers, though the manner be uncertain: because they be our patrons and take care of us. But it is most certain they do not know our thoughts, they be not our patrons, nor do they take care of us in particular, but only of the Church in common, as hath been proved already. How should we think, that the Saints departed, being absent from us, should hear at once the Prayers of the faithful in all parts of the world, when the Scripture doth teach us no such matter? They may pray for the Church in general, but they hear not our sighs, they see not the wants wherewith we are oppressed in particular, they know not our hearts. Rom 15 30. Eph 6.18, 19. 1 Thes 5.25. 2 Thes. 3.1. Heb. 13.18. Jam. 5.16. Wherefore the Apostle Paul desireth the Prayers of the romans, Ephesians, Colossians, Thessalonians, and Hebrws unto God for him: but he never prayeth that Mary would make intercession for him. James admonisheth the faithful Jews, that they would pray one for another; that they should crave the aid or Prayers of Mary, he never warneth them. And surely we are rather to desire, that we might be holpen with the Prayers of the faithful living, than of the dead, or the Apostles offended in their Epistles. Q. How may it be proved that Invocation of Saints departed is Idolatrous? A. 1. To whom we pray, in them we believe. But it is idolatry to believe in the Saints departed. Rom. 10.14. For the Scripture teacheth that confidence is a Divine worship, which cannot be given to any creature. This is acknowledged by the Papists themselves, Jer. 17.7. Eucherius lug. de Symbol. ruffian. in Symb. Aug. ser. 131. de Tempor. Catechism. Rom. part. 1. cap. 10. q. 19. council. Nic. 2 Act. 2. Apertis verbis testamur nos duntaxat in unum Deum verum, lairiam hoc est, cultum& fidem refer& reponere. Fox. act& Mon. examine. of Tho. hawks. Martyr. pag. 1442. Bellar. de Christ. lib. 1. cap. 5. sect. 2. Rhem annot. in Rom. 10.14. Bell. de sand. beat. lib. 1. cap. 20. Hosius confess. cap. 58. As if we should say, whom we worship with Latria as God, he is the true God: he should be derided: so is this of Bellarmine, because there is no religious invocation, but of God. Jam. 1.6. who teach that we believe the Church, but not in the Church; that God the creator might be distinguished from things created. Tharasius President of the second council of Nice saith thus, We do plainly testify, that we repose and refer our faith and trust only unto God. Bonner, a great Patron of Popery in his time, and a bitter persecutor of the Saints, saith thus; To trust to any( Saint departed) we bid you not, but to call upon them and pray to them, we bid you. And by this Argument Bellarmine proves that Christ is God, because the Scripture saith, Blessed are they that trust in him, and we are taught every where to put confidence in the true God alone. All this notwithstanding, the jesuits tell us, that it is lawful to trust in the Saints; But how should we give credit to them, when they dissent not only from the Scriptures, but from themselves, pulling down what they had built before? Bellarmine seeks another device to delude this Argument; Unto whom we pray as God[ saith he] in them we must believe. But we pray not to the Saints departed, as unto God. This poor shift is evidently confuted by his fellows, who confess that we must believe in the Saints as we pray unto them, and so make that sentence of the Apostle general; And good reason, for invocation is from faith as the effect from the cause: and therefore we cannot religiously pray unto them, in whom we do not believe. Again, if one who is absent from us, and who by nature cannot be present at our matters or know our affairs, be called upon as present, he is invocated as God. But of this more in the third Reason. Rom. 10.14. Jer. 10.25. Joel 2.32. Act. 9.14. 1 Cor. 1.2. Rom. 8.26. 1 Sam. 1.15. Psal. 25.1. Psal. 62.8.& 91.14.& 10.17. Mat. 6.4. 1 King. 8.39. Psal. 50.15. Joh. 14.14.& 16.26. Joel 2.32. 2. Invocation is a religious action, and proper service of God; such a principal part of his service, that it is usually put for the whole, distinguished by a Greek and Hebrew Name, never applied in Scripture to any creature: the life and force of it, is, the inward cry, and secret request of the heart, which no creature immediately discerns, but God alone. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. As God only doth deliver out of trouble, and is to be glorified for our deliverance: so is he only in Jesus Christ to be invocated in the time of trouble. The Precepts, Promises and Threatings in Scripture concerning Prayer, do all show that invocation is a Divine worship proper to the Lord in Jesus Christ. It is the express Commandement of God, that we should call upon him alone in the Name of Jesus Christ our only mediator: and also there is a manifest Promise, that praying after that manner, we shall always be heard of God, our most bountiful Father. We shall never find in the Old or New Testament, that any Saint or faithful man, did ever pray unto any other, save the Lord alone, and that in the mediation of Jesus Christ: but the examples of them that have called upon the Lord, and been heard in mercy, are almost infinite. 3. All religious worship and act supernatural, is either Divine by certain institution and revelation, or idolatrous and diabolical. But the invocation of Saints departed is Divine worship, not instituted of God. For worship proceeding out of the apprehension of that excellency of that is worshipped, is of two sorts or kinds: for either it is limited to certain times, places, and things, when, where, and wherein, the excellency of that we worship, presents itself unto us, and requireth our acknowledgement of it; as is the worship of Kings, Princes, Prelates and Prophets in their Kingdoms, Courts, Churches, and schools, ruling, guiding, teaching and instructing; or else it is spiritual, which in all places, at all times, and in all things causeth him that worshippeth to bow himself before that, he worshippeth, and of whom he craveth aid; thereby to testify his acknowledgement of the excellency of it, which he findeth in every place, time and thing, to present itself unto him. human invocation is when one present doth crave the aid of one present or as present, by means agreeable to nature: as when we desire the Saints present with us to pray for us, or by Messenger and Letter acquaint them absent with our infirmities. Religious invocation is that which is limited by no circumstances of time, place or thing, because that which is called upon, is presupposed to hear in all places, to understand our sighs, to be acquainted with our wants, to be willing and able to succour us in all necessities. And in this sort the Romanists invocate the Saints in Heaven: for they suppose, that they know all things that concern us, that they watch over us with a careful and vigilant eye, that they carry us in their ha●ds, and by their mediation procure our good from God the Fountain of all good; and therefore they worship them with spiritual worship. But this religious worship is no where instituted of God by Precept or Promise. Nay, Rom. 1.25. Praeter creatotorem ut. 1 Cor. 3.11. G●l. 1.9. Origu cont. cells lib. 7. Col. 2.18. Hieron. ad Vigilant. Ep. 2. Theodoret. in Epist. ad Coloss. Epiphan. contra collyrid. the worshipping of Angels is expressly condemned in the Word of Truth, and sundry Testimonies of Antiquity consenting with it. The popish distinction of Latria and Dulia, doth not answer these Authorities and Testimonies of Antiquity: for those erring miscreants mentioned by Paul, the council of Laodicea, Theodoret, Epiphanius and others, did not think the Angels to be God, or equal to the most High, neither did they worship them in such sort, as to ascribe infinite greatness unto them, which the Papists mean by their Latria: but they gave spiritual worship and adoration unto them, in an inferior and lower degree, such as the Papists call Dulia: because they thought them to mediate between God and mortal men in very high and excellent sort. Either then the Fathers condemned these without cause for worshipping creatures, or they meant to restrain more then that adoration, which ascribeth infinite greatness to him that is adored; which undoubtedly they did, ever the least and lowest degree of spiritual worship, or worship in spirit and truth. Bellar. de beat. Sanct. lib. 1. cap. 20. Rhem. in Col. 2.18. An. 60. n. 20. Theodorets words are plain, that heretics, not catholics, as Bellarmine would pervert his words, had Oratories dedicated to St Michael. Bell. ubi supra. Rhem. ibid. But simon. Magnus taught no such Doctrine. Baron tom. 1. ad an. 60. par. 17. Bellarmine and divers others labour to give a favourable construction of Theodorets words, and to salue the matter: but they are so plain and direct, that Baronius takes him up for them in this sort: You may see( for it must necessary be spoken) Theodoret by his leave, hath nothing happily attained the sense of Pauls words, when in his Commentaries upon this Epistle he says, these things were written by Paul, because heretics then came in, who boasted that Angels should be worshipped For who these heretics were, let him say himself; and being once fallen into an error, he stumbled presently upon a worse, that he says the Canon of the Laodicean council is to be understood of such heretics, as taught the worship of Angels, and erected an Oratory to Michael the Archangel: too inconsiderately attributing that to heretics, which of ancient time was done by catholics. But they seek to shift off this, Argument, saying, The Apostle noteth the wicked Doctrine of simon Magus, who taught Angels to be our mediators, and not Christ Which answer is insufficient and too much restrained; First, For that both the Doctors who taught this error, and the Scholars who were warned not to learn it, were all covered with the name and calling of Christians, and were either of the Church, or in some account members of the Church of Christ. Now that it standeth with the cunning and method of the devil, at the first brunt to set upon the Churches of Christ, with this point of worshipping Angels with abandoning of Christ, will hardly be admitted of such as have been acquainted with his slight, who first useth to thrust in his tail, that after he may draw in his head, and whole body. Secondly, For that the Apostle sheweth, that this error was bread by a show and pretence of humility, or of their own unworthiness, which is the very cloak of our Adversaries to hid their Idolatry. In going therefore from the mediation and invocation of Christ, to the worship of Angels under pretence of humility, they must necessary leave our Saviour Christ in an higher and more glorious estate than the Angels. Whereunto belongeth, that this error of Angel-worship is taught of mans wisdom or fleshly understanding, which is to prepare way to the son by the servants, that after by the son they may have a more commodious access to the Father. And this was the very opinion of Plato, who made two kinds of mediators between God and man, one of Angels, another of souls departed. And again, that the souls departed have care of mans affairs upon earth: which false-named Philosophy and vain deceit, how fully it jumpeth with the popish error of mediation, each man may well perceive. The difference only is, that Plato having no knowledge of Christ, could not speak of a third kind of mediator between God and men, as they do. Thirdly, The Reason which he draweth from the effects, confirmeth this: For therefore he would not have us go to Angels, but to Christ alone, because the fullness of the Godhead dwelling in him, they should look for their accomplishment and full perfection in him; thereby insinuating, that the Adversaries granted, that we have part in Christ, although not all: the beginning, albeit not the ending. And if the Angels had been appointed mediators, with an utter contempt of Christ, he would not have shewed what we have, or come unto by Christs mediation: but it behoved him rather to have proved, that Christ is a mediator, which he taketh for granted: disputing this only, whether he were sufficient for all assays, without the Angels or no. Against this, that which they allege, that these men hold not the head, is of no value: for by these words he doth not note their error which professedly they held, but what at unawares followed of that which they held. Gal. 5.4. Even as he telleth the Galathians, that they were fallen from Christ, if they sought to be justified by Circumcision, howsoever they thought that they might hold both Christ and Circumcision too: for when Christ hath the Dignity of being the Head of the Church, in that he is the only mediator betwixt God and us: whosoever casteth him from this Title of the only mediator, with the same cast throweth him down from his most high estate of being the Head of the Church: seeing it is the virtue and Office of the Head, immediately to sand from it, whatsoever belongeth to the sense and motion of the whole body. Further, how small warmth their cause gaineth by this rag of distinction, that Angels may be worshipped, so that Christ be not shut forth from being the chief mediator, it may appear by the Story of John, Apoc. 19.10.& 22.9. Catech. tried. par. 3. q. 4. Baron. tom. 1. A●nul. ad an. 60. Bell. de beat. lib. 1. cap. 20. who is reproved for worshipping the Angel, albeit it was far from his meaning to shut out our Saviour Christ from his Office of Mediation. To that part of the Argument, that there is no Commandement nor Promise to establish the invocation of Saints, Bellarmine replieth, that no Commandement is required, when necessity itself doth enforce us: that no promise is wanting, when innumerable signs and wonders done at the invocation of Saints do sufficiently testify, that God heareth them who pray to the Angels or Saints departed. But what necessity doth enforce the invocation of Saints departed this life? The Papists say it may be done conveniently, profitably, not that it must be done of necessity. Necessity enforceth us to call upon God in the Name of Christ, who knoweth, willeth, is able, doth promise to help, and will make it good: but the Saints in Heaven, who neither hear, nor know, nor are able to help, no necessity constraineth to go unto them. As for the signs, which are said to be done at the invocation of Saints, they are false or deceitful, or falsely related, or falsely attributed; or if true, at least extraordinarily wrought of God for special causes. And what doth this make to prove the ordinary invocation of Saints usual amongst the Papists? Certain it is, that Miracles had an end in the Church, before the custom of praying to Saints, as it is now used in the Church of Rome, was ever heard of. Again, Miracles are no sure notes of the truth of Religion, nor certain marks to know the Church by, unless they be strengthened by some other means: not for that a Miracle known to be so, is insufficient to testify of the truth of God, but because it is not possible infallibly to know, that the things which seem unto us to be Miracles, be so indeed; unless being assured of the truth of that, for confirmation whereof they are wrought, we thereby be persuaded that they are of God. For seeing Moses hath forewarned, that God would suffer seducers to work wonders for the trial of his peoples faith: who besides him that gave them this liberty, could set them bounds, beyond which they should not pass? Who could precisely define the compass of that circled, within which only Satan could exercise the power he had by that premission? Be it granted that Beelzebub himself with the help of all his subjects, can effect nothing exceeding the natural passive capacity of things created: he must be as well seen in the secrets of nature, as these subtle spirits are, that can precisely define in all particulars, what may be done by force of nature, what not. Our Saviour hath taught thus much at least, See Jacksons 3. Book of the Creed. s●ct. 3. cap. 10.& 11. par. 4, 5. Mar. 13.21, 22 Tom. 2. opus. tract. 1. de concept Virg. cap. 5. de distinct. verarum& falsarum visionum. Tom. 2. de opusc. tract 1. de concep. Virg. cap. 1. Such signs and wonders might be wrought by seducers, that such as would gaze on them, and trust their own skill in discerning their tricks, should hardly escape their snares. Let us briefly see what the popish Doctors teach concerning this point. Cajetan writing to Pope lo about the controversy of Maries conception, wisheth him not to suffer his judgement to be swayed, by show of Miracles, and giveth many good reasons of the uncertainty, of finding out the truth by that means. Gerson noteth, that in this old age of the world, in this last hour, and time so near Antichrist his revelation, it is not to be marveled at, if the world like a doting old man, be abused by many illusions, and fantasies most like to dreams. Yea, the cardinal before mentioned proceedeth so far, that he pronounceth, it cannot be certainly known, that those Miracles are true Miracles, which the Church admitteth, and approveth, in the canonizing of Saints, seeing the truth of them dependeth on mens report, that may deceive, and be deceived. But the jesuit at last hath found Commandement, Promise and Example of Saint-invocation in the last of Job: Job 42.8. My servant Job shall pray for you, for him will I accept. In the Old Testament[ as he confesseth before] it was not lawful to invocate the dead, because they knew not our wants, understood not our Prayers: By what art then can he bring it about, that it was both commanded of God, and practised of the faithful that lived before the ascension of Christ into Heaven? How shall it appear that Job was departed this life? the contrary is most clear. How will he be able to prove, that it is all one to invocate the Saints absent in Heaven, and to request them being present with us on earth to pray for us? But saith he, they are alive and present in respect of hearing our Prayers. They live with God, as Christ teacheth, but they cannot hear our Prayers, either by nature, or ordinarily by ordinary vocation. But what God doth extraordinarily, he knoweth. That the Angels do behold our affairs, not seeing them from Heaven, but being sent of the Lord from Heaven, and present by their Vocation, no man denieth: that they know our thoughts, or offer up our Prayers, no man can prove. That the Saints departed are sent from Heaven, do hear our Prayers, or know our state in particular ordinarily, is that which never was, nor shall be proved by any good reason or authority. 4. To offer sacrifice unto any other but unto the true God, is abominable idolatry, He that sacrificeth unto any God save unto the Lord onely, he shall be utterly destroyed. Ex. 22.20. Jud. 13.16. Bell. de beat. sanct. lib. 1. c. 1. Mal. 1.11. Psal. 141 2. Heb. 13 15. Psal. 50.14. Deut. 17.2, 3. Psal. 44.20. Ephes. 4.18. Heb 13.16. Prov. 19.17. Caiv. de resor. Eccles. vera. The pray●rs we make to Saints have greater affinity with the prayers which we make to God, then with our request to living men; our prayers to them is a service, not mutual, but legal. See Bell. de Beat. Sanct. l. 3. c. 9. We pray living men to pray for us, we pray not unto them, Bell. 2. Sanct. 6. l. 1. Notation. in Martyrol. Rom. apr. 2●. Hyper. de not. studend. theol. l. 3. c. 7. Villavincent. possev Bellar. de Beat. Sanct. l. 1. c 20. Apol. de fuga sua& Apol. 2. Epist. ad solitar. vit. agent.& ad ubique orthod. Orat. in laudem Athanas. Ammian. Marcellin. l. 22. Hares. 76. Circa. an. Dom. 495. decrees. p. 1. can. Sanct. Rom. dist. 1●. c. 3. Notat. in Mart. Rom. apr. 23. Theodor. hist. Eccles. li. 1. cap. 30. sozo. lib. 2. cap. 24. This is confessed by the Papists, and confirmed by this text of Scripture. But prayer is a spiritual sacrifice; and whatsoever is said of sacrifice, that it must not be offered to any strange God, that is generally true of all spiritual service, and particularly of prayer. As we must not sacrifice to any other God, so we are charged not to lift up our hands to any strange God: and what may be said for prayer to Saints, that way be pretended in defence of sacrificing unto them. alms are called sacrifices, because they be not so much given to the poor, as offered unto God, and accepted of him as a sweet favour. God needeth not our beneficence, but he promiseth to recompense it, as if it were bestowed upon himself. Hence Solomon, He that giveth to the poor lendeth to the Lord. 5. To give spiritual worship to them that were no Saints, that never had being in this life, and that for ought can be known, are damned in hell, must needs be fruitless, superstitious, and abominable. But the Papists invocate them that never were, for ought they can prove, and that were damned in Hell for ought they know. It is manifest by the silence of all approved authors, that there was never such a man as that Saint George, whom the Papists call upon. Baronius supposeth that which is painted of Saint George, to be an emblem, not an History. But though the History of George be Apocryphal or uncertain, saith Bellarmine: yet there was such a Saint, because the memory of George was ever famous in the Church. But this is spoken sophistically, or directly contrary to the truth. The famed of that man was great, but not good; for Athanasius, and Gregory nazianzen, do witness that George Cappadox a wicked man, an heretical Arrian, bad in kind, worse in mind, sent of Constantius with an Army and Band of Souldiers to Alexandria, did take upon him as Bishop of that City, who when he was most cruelly murdered of the Heathens under Julian the Apostata, and his body burnt with fire, and his ashes cast into the Sea, lest he should be honourably butted of the Christians as a Martyr: he began afterwards to be worshipped of some for a Martyr unworthy; as Epiphanius, reproving them, teacheth. And in progress of time the passion of George composed, and divulged of his followers, so deceived many, that Gelasius also, although he did smell this deceit, yet thought him to be an holy Martyr; not without probable reason; seeing the passions of others, who were truly Martyrs, were falsely written of other heretics in like manner. But when the roman Synod, in which Gelasius insinuates that the roman Church so thought, was held nigh an hundred years after the other sentence given of Athanasius, nazianzen, and Epiphanius: Gelasius doth not affirm that George was also accounted for a Saint in the judgement of the roman Church, much less of the universal Church Nay, if it be exactly considered, both what Gelasius thought that the passion of George was written of heretics, and of what heretics the interpreter of Gelasius hath observed, that to be done: it will manifestly appear that the universal Church of Bellarmine, that is, that the East and West being deluded of the Arrians, did worship George the Arrian for a Martyr. For when Baronius had shewed that it was found in some acts of George( those very same that Gelasius seems to disprove) that he had conflicted with Athanasius the Magician, that wicked Author alluding to George the Arian Bishop, the invader of the Seat of Alexandria, and persecuter of great Athanasius Bishop of that City, which the Arians called Magatian, and reckoned George amongst the Arians: out of which( saith he) it sufficiently appears that that whole Fable was the device of the Arians. Apud. Sur. de probat. Sanct. hist. tom. 2. Praefat. in Martyr. george a Paficrate sc. Spec. hist. l. 12. c. 131. hist. par. 1. Tit. 8. c. 1.8.23. Martyrolog. 9. Calend. mat. Usuard& Ado Tremir. in Martyrol. Breviar. sec consuetud. Rom. Curiae Vincent.& Anton. ●asicrat& Metaph. Hist. Eccl. l. 7. c. 15. apud Baron. not. in Martyr. Rom. Ammian. marcel lib. 2. Jacob. de Verag. Aur. Leg c. 113. De purgat. li. 2. cap. 18. Ovid. Metam. l. 15. Senec. hist. Polit. Prudent. peristeph. him. 11. Nota●. in Martyrol. Rom Jan. 30. Baron. not in Martyr. Rom. Aug. 3. Deprobat. Sanct. hist. tom 4. Annal. Eccl. tom 1. an. Dom. 44. Tom 3 an. Dom. 315. Tom. 5. an. Dom. 402. But now Pasicrates( who writes that he was the servant of George) and Simeon Metaphrastes, in the History which Lippomannus saith was approved by the testimony of the Eastern Church, where it is recited every year, being brought into an abridgement, they attribute to George a conflict with Athanasius the Magician. The same do the Western, Vincentius Belvacensis, and Antonius. Moreover Bede reporteth that he suffered under Datian, the most potent King of the Persians, who ruled over seventy Kings, over seventy five saith the Arian Fable, as Baronius witnesseth: but it is one and the same dream. And the steps of this are found in others amongst the Eastern more clearly, who make mention that he suffered in Persis, and some under Datian. Amongst the Western more obscure, who change the name of Datian into Dioclecian. To this may be added that both of them make their George a Cappadocian; in the East Pasicrates, Metaphrastes, Nicephorus, and Menologium Graecorum, in the West, Varaginensis, Vincentius, Antonius and Brevia● Sarisburiense. But no author worthy credit doth make mention of any George Cappadox a Martyr, but of the Arian; so that this one circumstance( to omit the other of Datian and Athanasius the Magician) doth sufficiently prove, that George, whom the universal Church of Bellarmine doth worship, was not an holy, but an Arian Martyr. To the probability of which opinion, this addeth somewhat, that the Alexandrians have an old and ruinous Church, of the Martyr great Saint George, without the City, at the shore of the salt Sea, built( as it is probable) in that very place, where the body of George Cappadox was burned, as the story relates, and his ashes cast into the Sea. Hiopplitus is another Saint that the Papists invocate, who as he is commonly painted, was torn in pieces of horses. But that there was never any such Saint, the silence of Authors worthy credit doth cry aloud; For Prudentius an ancient, and I know not whether the first Author of that thing, seems to have played after a poetical manner, as he is reproved of Bellarmine to have done in a greater matter, and to have fitted his Poetical fiction for the Etymology of the name to hippolytus Presbyter of Antioch. Certes Baronius noteth out of the roman martyrologue, that this hippolytus was not torn with horses, but taken away by an ordinary kind of punishment. But Baronius addeth that Prudentius did blow three Hippolitus's into one, and that amongst them there was a soldier, who was torn in pieces of wild horses. But out of what Author doth Baronius prove this? Out of the acts of Saint Laurentius; in which, as he affirms, there are many things Apocrypha, and many things contrary to the truth: So thou wilt say, as they are found in Surius: as Metaphrastes hath published his acts in Greek, taken out of the ancient monuments of the Grecians, as Baronius adjoineth. But how doth Baronius know that they are taken out of the ancient monuments of the Grecians by Metaphrastes, whom he doth so often pronounce to have mingled many forgeries, and monstrous lies, and sundry mere dotages. Nay, how durst he to praise those things as drawn our of ancient monuments, which he knows do bewray a later Author by their vainity; for in those acts Decius the Emperor sitting in his tribunal, is said to have inflicted that punishment upon hippolytus, after the death of Laurentius. Notat. in Martyrol. Rom. Aug. 10& Annal Eccl. tom. 2. an. Dom. 261. But Baronius doth evince out of Cyprian and other sufficient witnesses, that Laurentius suffered under Valerian, seven or eight years after the death of Decius. And of the same acts of Laurentius in Metaphrastes, Baronius forgetting that he had said that he had taken them out of the ancient monuments of the Grecians, hath these words, Quae Laurentii acta a Metaphraste sunt recitata, hand merely pristina illa a Notariis excepta videntur; Annal. Eccl. om. 2. an. Dom. 261. said ab aliquo alio Scripta, quibus& quae ab Ambrosio, vel aliis de Sancto Laurentio scripta essent, una texuerit: siquidem non nulla habent, quibus historica veritas refragatur. Baptist. Mant. Fast. l. 7. Jacob vorag. Aur. Legend. cap 95. Notat. in Martyrol. Rom. juli. 25. Hieron. vid. hyn D. Christop. Mart Deration. stud. theol. l 3. cap. ●. ex Hiper. Beda Martyr. 8. calend. August. Vincent. Belvac. s●ec hist. l. 13. cap 24. Surius ex Divers De prob. Sanct hist. tom. 4. Notat. in Martyrol. Rom. Jul. 25. Missal. Sarii. Missa de S. Christoph. Kemnit. ex conc. Trident. part. 3. Belvac. specul. hist. l. 13. c. 5. Jacob. de Vor. Aurea. Leg. c. 167. Anton. par. 1. Tit. 8. c. 1.§. 38. In Festo S Katharin. Virg.& Mart. Nov. 25. Lib. 7. c. 26. Euseb. l. 8. cap. 26, 27. Notat. in Martyrolog. Rom. Nov. 25. Eus hist. l. 8. cap. 27 Novem. 25. Breviar. Rom. reformat. Villavin. Eccl spec. l. 13. c 8. jacob. De Vorag. ●ur. Legend. c. 167. Anton. hist par. 1. Tit. 8§ 38. In Templo S. Kathar. mirabilia Roma. Missala Rom. refor. In festo. S. Kathar. Virg& Mart. Annal. Eccl. tom. 3. Ao Dom. 307. Christopher is acknowledged for a Saint amongst the Papists, whom they feign to be a man of giantlike stature, twelve cubits high, who leaning upon a long staff, carried Christ over a dangerous River upon his shoulders. But the Papists themselves confess that this is feigned; Baronius somewhat doubting, saith, He knows not what to say concerning that huge stature, wherewith he is wont to be painted; yet so as he doth insinuate that it ought to be reckoned amongst Symbolical pictures by his praising of Vida, who interprets it allegorically, and by the mention of George. But Villavincentius for certain affirms, That it is doubtful to no man, that this picture was properly devised of the Fathers to this use, that it might shadow forth a Preacher of the Gospel. Therefore, although that there was a Martyr name Christopher; yet how could his memory be ever famous( as Bellarmine affirms it was) whom authors not ancient do report to have suffered under King Dagnus, in I know not what Samos, or City of Cicilia, or Lycia; so absurdly and besides the credit of all ancient monuments, that Baronius is compelled to substitute Decius the Emperor for King Dagnus; out of how famous and rich Author I dispute not. So that if we grant that our Christopher was a Martyr, yet it cannot be proved that there was such a Christopher as the Papists worship, who was of a Giantlike height, whose patronage they desire because he deserved to carry Christ on his shoulders. Katharine as the tale goeth was a Virgin of Alexandria, daughter of King Costus, who was beheaded of Maxentius, when she could not be drawn from the faith of Christ by fifty Philosophers, which he had used for this purpose. This woman is worshipped as a Martyr, but it cannot be proved that there ever was any such. There was no King Costus any more then King Dagnus. The roman missal hath reformed this circumstance, it was so palpable, but obtrudes the rest of the story upon the Church for truth, and to give credit unto it cites Eusebius, as if he were the Author of that fable. But Eusebius hath nothing to that purpose either in that place or any other; onely he hath that which doth rather derogate credit from the story, because he teacheth that Maximinus did rule at Alexandria, where this matter is said to be done, not Maxentius: Which is so manifest; that Baronius could not be kept back, either by the authority of pus the fifth, or the roman Breviary, but he saith the name of Maxentius is to be razed out, and in the place Maximinus to be substituted. Go to Costus and Maxentius being blotted out, hath Eusebius the rest of that narration? No, he hath not so much as the name of Katharine, nor any note either of Philosopher converted, or Lady, or Wheel, or of death or carrying into the mountain of Sinai. Eusebius writeth that there was amongst the women of Alexandria, a Christian woman renowned for Beauty, Nobility, Learning and Riches, but more renowned for Chastity, unchastly and impotently loved of Maxentius: whom he, when he had in vain solicited by many requests unto Whoredom, could not deprive of life, being more overcome with love then anger, but cast into banishment, and spoiled of her goods. Baronius because he no where found any other footstep of the Martyr Katharine in all antiquity, and the Papists had erred grievously if there had been none such, whom they worship with a double feast, and by name do invocate in their Litanies; to whom God promised at her death, as they tell us, that it should come to pass that whosoever should celebrate the memory of her passion, and call upon her name in what affliction soever, should be heard; out of whose neck, when it was cut off, they affirm milk to have issued for blood, which they have amongst their relics at Rome, whom in their Mass they make a Mediatrix between God and men, and by whose patronage they trust to be delivered; and they pray God, who by his Angels placed her body wonderfully in the top of the hill of Sinai, that by her merits and intercession they may be able to come to the Mountain, which is Christ. Baronius, I say, least these and such like props of popery should fall, would have that chast woman mentioned of Eusebius, who was driven into banishment of Maximinus, to be St Katharine: and that he might persuade this with greater show of probability, what Eusebius saith, Euseb. Gr. l. 8. cap. 15. Lib. 8. c. 27. Lib. 8. c. 16. Cic. l. 3. de orat. that she was punished with flight, as Christophorsonus translates it, that is,( as Musculus renders it with a word signifying the same thing) was banished: Baronius doth expound as if Eusebius had said, thats he had escaped by flight, Maximinus being ignorant and unwilling; and hence he infers, that we must not think, that Maximinus, who was so great and potent an Emperor, did cease to pursue after her, but that being sought and found out, she was crwoned with martyrdom. In which depravation of Eusebius he had offended less, if he had cited his words out of the Translation of Ruffinus, who perverts this place concerning flight; but when he cites them out of the Translation of Christophorson, Lib. 8. c. 17. whom he had shewed to be more faithful: and in the very words, Annal. Eccl. tom. 2. A.D. 258 which he reciteth, it is said, Maximinus banished her, and a reason rendered why he did not put her to death: it must needs be, that Baronius in saying, that on her own accord she went into banishment, and not by the command of Maximinus, did offend perfidiously or extreme rashly. And not content with this wresting of Eusebius to avoid the stroke of Ruffinus, he ridiculously changeth the name Katharine into Hecaterine, which conceit is largely confuted by D. Rainold, Idolat. l. 1 cap. 5.§ 28. They object, Jacob prayed unto the Angel. But first it is no invocation, Gen. 48.16. Gen. 17.31. Gen. 17.18. Bapl. cont. Eun. l. 2. Athan. orat. 4. cont Cyril. thes. lib. 3. c. 1. Novatian. cap. 15. de Trin. Hilar. in Psal. 122. Procop. Gaz. in Gen. 48. Job. 5.1. Masius in Ios. 5.13. Vatabl. annot. Mercer. but an express desire, wherein Jacob desired that it might so be done, as in many other places, Let Nations serve thee: Oh that Ishmael might live in thy sight! 2. The ancients are of opinion, that the Angel is not a created Angel, because he is joined with God, and the same benefit is craved of God and of the Angel; And the observation of some Papists, that the word Angel when it is put alone, is to be understood of a created Angel, is false and vain. Secondly, they object that of Eliphaz, Call now, if there be any that will answer thee. But it is not certain, whether this speech be of holy men or of the Angels. If the first please, the sense is this, let Saints whomsoever thou knowest, be observed, and see if thou canst defend thyself by the patronage of any one, or whether thou canst find out any one, whom so great calamity did oppress besides his desert. But if he speak of the Angels, the sentence is thus: Call the Angels and see, if any of them will vouchsafe the answer which may be to thee an argument how base thou art, who canst not arise, I say not to the Divine, but not to any Angelical nature: And so it is an Irony, and the seventy translate it, and the writer of this book, speaking of godly men, calleth them just, rather then by any other name. Again, they allege, If there be an angel speaking for him. Job. 33.23. Jun. Vatablus annot. Ex. 32.13. Gen. 32.9. Deu● 9 27. Gen. 26.24. Gen. 26.3. Ex. 32.13. 1 R g. 8.25, 26. Psal. 89.4. 2 Chr. 27 7. Psal. 132.10, 11. Lev. 26.42. Ex 6.3, 4. Psal. 132.1. 1 Reg. 15.5. Chaldee Aquila. Symmachus. 5. Edit. render 〈◇〉. But Angel in that passage may be a name not of nature but of office, and signify an inter preter of the Divine will; and by uprightness understand the equity of God, which the prophet doth declare to man. If it be understood of a created Angel, the sentence is( as Mercer hath interpnted it) If to man thus afflicted there be one Angel an interpreter, to expound and declare to God his faith and repentance, &c. In the old Testament the faithful prayed God to hear them for the merits of the patriarches: But in these and such like passages, the faithful pray not to be heard for the merits of the Saints, but for the grace and mercy of God, according to the free covenant made with the Fathers. But saith Bellarmine, the covenant of Grace and Righteousness of the Saints is both alleged; as remember David, and all his meekness; but in that psalm the Prophet mentioneth not his meekness but affliction, nor are these the words of Solomon, but of David himself, who( as by the eight first verses we may conjecture) wrote this Psalm, when the ark of the Lord was to be brought from the house of Obed-Edom to Jerusalem, 2 Chro. 15. And when the obedience, love, or uprightness of the Saints is mentioned, it is for difference, not by way of boasting of their merits, to show they were such as walked in Covenant with God, and to whom pertained the promises, which for the iniquity of their sons should not be disannulled. Gen. 43. Hos. confess. c. 5●. Eck. Euch. de vi●er. Alphons. de Castro. li. 4. 1. Vatabl. in Gen. 48. Mercer ib. Lyran. Cajetan Ponscca. He●●or Pin. Ribera in Am. 6. Rom. 4.7, 8. In the 48. of Gen. Jacob saith, Let my name be called upon the lads. But the words are an Hebraism, and signify, Let them be called by my name, that is, Let them be accounted, not the sons of Joseph but mine: for he speaks plainly of the adoption of Ephraim and Manasses; and the like phrase is in other places. Eckius and Cochlaeus city that of the Psalmist, For this shall every one that is godly pray unto thee, Psal. 32.6. But the Psalmist speaks of the Saints in this life craving remission of sins: Whither the Apostle referreth it, Therefore the Chaldee paraphr. translates it, Therefore shall every godly man pray to thee, the vulgar Pro hac. And so Hieron, Ricket, Remigius, Euthymius, Theodoret, Haimo do understand it. And of the Papists themselves Lombard, Hugo Cardinalis, Lyran. Dionysius, Carthusian, Augu. Eugubinus, Baptista Fotengius Genebrard, Bellarm. Antonius Agellius, &c. I lift up mine eyes unto the hills, Psal. 121.1. Bellar. de ●anct. l. 1. cap. 17. saith the Prophet, that is the Saints, as Augustin interprets it. But August. looks unto the doctrine of the Saints, as Hierom also, who expounds the hills, Excelsa propheticorum librorum ac legis: and the like may be found in other Fathers. But it is most simplo, to understand hills properly, Dan. 6.11. that those hills may be meant, whereupon the Temple was built, whither they that were to pray did turn themselves. Or the words may be red by an interrogation: To what end do I cast mine eyes about the mountains, as if any help must come from men? Another passage they allege out of the Psalms, The Lord will judge his people, Psal. 135.14. and in servis suis deprecabitur. But the meaning is plain, The Lord will repent him of the evils, wherewith he doth afflict his people in this world, See Herisb. in h. loc. and will be reconciled unto them: And so Junius readeth that place Si judicat Jehova populvm suum, mox de servis suis paenitet ipsum. Costerus in Enchirid. cap. 12. Eckius in Enchirid. cap. 15. Alphons. a Castro contr. haeres. Jerem Constantinop. in primo resp. ad protestant. c. 15. prove that the Saints in heaven are to be worshipped because we red, Mihi autem nimis honorificati sunt amici tui Deus. Psal. 139.17. But( not to say ought of the translation of that place, which both Arias, Pagnin, and Vatablus do translate far otherwise, and more agreeably to the mind of the Psalmist) if the words be understood of the Religious adoration of the Saints, what coherence can they have with the rest? How can they prove that {αβγδ} is to be honoured, or honoured is that to be to be worshipped religiously? or that by friends the Saints departed are to be understood? Many both ancient and modern Writers, Herisbach. in Psal. 139. Amama antibarb. Bibl. l 3. in Psal. Psal. 68.10. Psal. 150.1. who receive that translation, and those amongst the Papists themselves; as Lyran Dionys. Carthusian. and Bellarm. give a far better construction of these words. Richeomus would prove, that Saints are to worshipped with religious worship, from these words of the Psalmist, God is wonderful in his Saints: and Praise God in his Saints. But the words in the Original are, Praise God in his holiness, or in his Sanctuary, for the word doth not onely signify Sanctity but Sanctuary; Psal. 20.2. They that understand it of the Sanctuary, interpret it either of the Temple, that he speak unto the Priests and Levites; or heaven, that he directs his speech the unto Angels and blessed Saints. They that red it Sanctity, expound in by for, propter or de: as in the second verse, praise him for de vel propter potentias eius: The seventy {αβγδ} well, if it be received well: For {αβγδ} is spoken of the Sanctuary. The vulgar, in sanctis eius: which may fitly be understood, Heb. 9.1, 2.3.12. if it be referred to places or the Sanctuary. And so Lyra, Genebrard, Bellar. Emmanuel, Sa. In sanctis eius, neutro genere. Hinc ev. in sancto vel sanctuairo eius. Est n. Apostrophe ad caelites. The Fathers generally expound it of the Saints, Amama. Bibl. ant. l. 3. in Ps. being deceived by the Translation, but none of them could ever wring any thing out of them touching the invocation of Saints. They would prove, that it was the manner of the Jews to pray unto, or invocate the dead: because our Saviour saith, Jo. 5.45. Think not that I will accuse you to the Father: there is who accuseth you, Moses in whom ye trust. Whence they gather, that Moses hath received power, as of accusing, so of defending with God. But here Moses not in flesh or spirit, but in Doctrine or Law is understood; Therefore it is like to this, They have Moses and the Prophets. Luk. 16.19. They produce also a two-fold example; one out of the History of Lazarus and the rich man, where the rich man is said to desire Abraham, that he would sand Lazarus to dip the the tip of his finger in could water, and cool his tongue. But nothing can be concluded from this example, because it is that part of the parabolical History, from which they argue, is not historical but parabolical: as is manifest, because the dead have neither eyes, nor tongue, nor finger: and therefore nothing is signified by these words, but that the torments of the rich man were so great, See mauled. in Luk. ●6. that if he had seen Lazarus, and could speak unto him, by this or the like speech he would have declared the greatness of his torments. The second example is taken from the enemies of Christ, who, when our Saviour cried out, Eli, Eli, said, Alan. Cop. Dial. 3. He calleth for Elias: whence they conclude, that it was usual for the Jews to call upon Elias and other Saints. But what can be more unsavoury, than from the horrible perverting of the words of Christ by his most deadly enemies, to conclude, that the invocation of Saints did take place amongst the people of the Jews? Moreover, both these examples, and whatsoever else can be alleged to this purpose, it is refeled by this, that when they make the Vision of God the ground of this invocation, Bellar. de Sanct. beat. lib. 1. cap. 19. Pigh. cont. 13. fol. 194. yet they think the Fathers of the Old Testament did not see God, until Christ by his passion had unlocked Heaven for them, and had delivered them from Limbus. But seeing the Saints in Heaven be now glorified of God( saith Costerus) it is meet they should be honoured of us on earth. We accknowleg honour is due to the Saints, but civil, not religious: in kind the same with that which ought to be given to the Saints living, but different in degree. As concerning the acts of honour, there be some which may be given to men absent, as praise, imitation, &c. and these are due to the Saints departed. Others are given only to them that be present; as bending of the knee, &c. and these be not due to the Saints departed. They urge again, If civil honour be due to virtue, wisdom, power and nobility, then more than civil honour is due to supernatural virtue. The answer is plain, Civil honour is considered formally or causally: Civil honour formally, that is, honour indeed civil, separated and distinct from religious, may be from causes, not onely civil, but supernatural: as the faithful honour one another, Luk 1.3. not as men onely, but as faithful, and therefore for supernatural dignity. Again, God, say they, promised honour and glory to his Saints. But when the Saints are said to have glory from God, 1 Sam. 2. Joh. 12. Rom. 2. it is to be understood of that state whereunto they are translated essentially glorious: and not to be made to be had in honour, or religiously adored of others. Abraham, Isaac, Jacob, Moses, David, &c. are glorified and honoured of God, whom yet none amongst the Papists do worship. They object again, In both Testaments we red that the living did pray unto the living; as the Children of Israel did request Samuel to pray for them, &c. Job 40. But it is one thing civilly to request the living to pray for us, another to invocate them religiously. Paul did entreat the romans, Ephesians, Thessalonians, Colossians to pray for him: but the Papists themselves will not say, he did religiously pray unto them. The first is done from the soul band of charity, when one doth request another: the other by holy Prayers, or( as Augustine speaketh) religious rites, and acknowledgement of superiority. For none is adored for charity, but for omnipotency; not for being simply greater, but for infinite power. They reply, The Saints departed do live, in that part of themselves, wherein they are to be prayed unto, and make intercession for us. True it is, they live in Spirit, but we have no Example, Commandement or Promise to call upon them. And although they live in soul, yet they have ended this life which they had common with us, and with their friends, who might go unto them. Nor can they hear us now, in that part wherein they live. If the Saints on earth( say they) have known the secrets and thoughts of others, 2 Reg. 5.26.& 6.12. Dan. 2.30. much more the Saints in Heaven. Facult. Theolog. Coloniensis Advers. Monhem. Dial. 6. Renatus Benedict. panopl. fol. 36. Coster. in Euch. cap. 22. paragr. Secunda propos. And this they would prove, Luk. 16.29. Rhem. an. in. Luk. 16.28. because Abraham knew Moses and the Prophets. But this last is taken from that part of the Narration which is parabolical: and if it was from the History, it would not follow thence, that Moses and the Prophets were known of Abraham, whiles they lived here upon earth. As touching Daniel and Elias, it was according to their extraordinary vocation: but the Saints in Heaven, have no such calling ordinary or extraordinary, why they should know our thoughts. We deny not, but God can reveal the particular acts of mortal men to the blessed Spirits in Heaven: but we must judge of events, not by the power, Psal. 135.6. but according to the will of God. For God doth whatsoever he will. The power of God is limited by his will; but the will of God is known by his Word. But the Word no where teacheth, that God doth reveal our necessities or Prayers to his Saints in Heaven. If the damned( say the Rhemists) had care of their friends alive, how and for what cause soever, much more have the Saints and saved persons. And if those in Hell have means to express their cogitations and desires, and to be understood of Abraham so far distant both by place and condition, much rather may the living pray to the Saints, and be heard by them; betwixt earth( that is to say) the Church Militant and Heaven, being continual passage of souls. But the evidence of truth might have moved them easily to understand, that this Dialogue between Abraham and the rich glutton, is of things not done, but represented of our Saviour Christ, for the better and more commodious setting forth of the estate of the godly and of the wicked after this life: And they might do well to let us understand when this new religion entred into damned souls in Hell, that they should have care of the salvation of their Kinsfolks in earth: when they went to Hell they were voided of charity and care that way: and if Hell be such a School-house of charity, that they learn that there of the Devils, which they never learned on earth of Moses and the Prophets, it were somewhat strange? Further, if Hell be a place of darkness and ignorance, where is it, and by what glass, and by mean of what light, that the gluttons soul knoweth Abrahams and Lazarus soul, which knew not them before it entred into Hell? They are wont to say, that the departed Saints set all in the reflection of the beams of Gods Majesty, in whose presence they be. Will they say, that the souls in Hell have the same knowledge by touting into the devil? They seek to excuse themselves, That they pray unto the Saints, not as God the creator, but as the friends of God. But this Caution is not wary: because the protestation is contrary to their fact. For by this very fact, that they call upon the Saints, as they that knew our thoughts, and can discern sincere and upright sighs from counterfeit, they show they do in part call upon the Saints, as they that exceed the condition of a creature, and partake that glory, Isa. 42.8. which God denies that he will communicate to any man. For as in wedlock companying together, so is religious invocation in Divine worship. But as a woman lying with another man, if she should defend her self, with this, that she doth not company with him as with her Husband, but with an inferior affection, doth not thereby wipe away the fault, but add the crime of impudence to unchastity: so do the Papists, no whit lessen their sin of spiritual adultery, that they say they perform religious invocation to the Saints not as to God, but as to the friends of God. But at least they endeavour to show, that the invocation of the Saints doth nothing derogate from the glory of Christ our mediator; because they acknowledge Christ to be our immediate mediator, who doth offer up our Prayers to God, but the Saints thus would have to be Intercessors unto Christ for us. But hereby they diminish the glory of Christ. For they detract very much from his loving affection and good will towards us: which the author to the Hebrews describes. Heb 4.15. We have an High Priest, who cannot but be touched with our infirmities, &c. Let us therefore draw near with boldness unto the Throne of grace. Moreover, that intercession is not made subordinate( as they pretend) but collateral, in that they teach and believe, that the Saints did merit that they might be heard; and also, that they did not only merit to be heard for us, but they merited power to confer and bestow the things we ask. Not to mention here, that whatsoever in the psalms is ascribed to God or Christ, that is given to the Virgin Mary in the Lady Psalter composed by Bonaventure: and many other things of like nature. They reply again, It is the will of God, Jam 5.16. Rom. 15.30. Eph. 6.18. 1 Thes. 5.25. 2 Thes. 3.3. Col. 4.3. 1 Tim. 2.1. Heb. 13.18. Gen. 20.7. Job 42.8. 1 Sam. 7.8. Ezek. 22.30. that the Saints living should pray one for another: and if it derogate nothing from the glory of Christ our mediator to entreat the Prayers of the Saints living, nor doth it derogate any thing from him, to pray to the Saints departed to pray for us. But this Argument holds no proportion. For praying to the Saints departed, we crave somewhat of them, who be ignorant of our state and condition: but entreating the Prayers of the faithful living, we speak to them that be acquainted with our affairs: They that entreat the Saints present, do attribute nothing to them else, then that they can hear them, with whom they are present: but they that pray to the Saints departed, they ascribe unto them a power to hear our Prayers absent, and that in one moment far distant one from another, and different in the nature of requests; which can agree to no creature. Moreover, they entreat the present, as fellow servants: but the Saints in Heaven are prayed unto as mediators betwixt God and men. And if they pray unto them, as they that merit audience, even so they derogate from the glory of Christ: because that agrees to Christ alone. Had Pauls favour with God been so mightily improved by death, as the Papists contend, and his affectionate notice of his followers necessities continued the same or greater; His speedy dissolution or departure to Christ had been as expedient for the Churches which he planted as for himself. But it was never expedient for any Church or Congregation to be deprived of their godly and faithful Pastors bodily presence, as it was expedient for the Disciples that Christ should leave them. Joh. 16.7. Heb. 7.25. The only reason of this diversity is, because Christ lives for ever, and hath an everlasting Priesthood: whereas Saints and godly men which are departed this life, although they live unto God, are( touching intercession or other acts of their ministerial Function) dead to us. The End of the Fifth Book. THE SIXTH BOOK. AN EXPOSITION Upon the Lords Prayer. CHAP. I. Of the first part of the Lords Prayer, viz. the Preface. The things therein to be considered. Who is meant by Father, and who are allowed to call God Father. Of the Prayers of unregenerate men, and how God hears them. Question: WHat are the Parts of the Lords Prayer? A. It hath three Parts; the first is the Preface, to stir up our attention and teach ableness, in which is declared whom we must pray unto, in these words, Our Father which art in Heaven. The second part is the Prayer itself, standing on six Petitions and a confirmation, which rendereth a reason why we pray to God alone; because the Kingdom which is all authority to grant our requests, belongeth to him the power, that is, all ability to execute our desires, is with him: the glory, that is, all this honour of being acknowledged a Fountain of good things belongeth to him a Father of Lights, from whom every good gift descendeth; who in this regard is only to be invocated. The third is the Conclusion, in this word Amen: which is a testification of our assent and faith, whereas the former Petitions are testifications only of our desires. Q. What may be learned from this, that our Saviour doth not set down the Petitions abruptly, but first beginneth with a solemn Preface? A. From this practise of our Saviour, some reverend Divines observe, That he which is to pray to God, must first prepare himself, and not boldly without consideration rush into Gods presence. And this without question is an undeniable truth: for if a man be to come before an earthly Prince, he will order himself in apparel, gesture, and words, that he may do all things in seemliness and dutiful reverence: how much more are men to order themselves, when they are to appear before the living God? Be not rash with thy mouth, Eccl. 5.2. Psal. 26.8. and let not thy heart be hasty to utter a thing before the Lord. David saith, I will wash my hands in innocency, and so will I compass thy Altar, O Lord. And this preparation stands not only in putting off our evil affections, but even our honest, and( otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, house and family, and a serious and conscionable stirring up the graces of Gods Spirit in us, that we might come before him in holy and acceptable manner. Q What things are to be considered in the Preface? A. In the Preface is contained a description of God, who only is to be called upon in Prayer. And he is described by two Arguments: First, By the relation that is between him and his Elect in Christ, which declareth his large and bountiful affection. Our Father. Secondly, By his absolute sovereignty, majesty, and glory: which art in Heaven. In Scripture when the Lord is called our Father, usually there is some addition annexed; as in this place, which art in Heaven. And this description of God, by these two Arguments( the one arguing his gratiousness and readiness of will, the other arguing his greatness and fullness of power to help all that come unto him) is placed of purpose in the very entrance into Prayer to strengthen the Petitioners faith and hope of good success in Prayer. Q. What may be observed from this Preface in general? A. 1. Prayer is not a bare wish or desire, as we usually say, I would such a good thing might happen unto me, or such evil might be prevented: but it is the tendering of our desires unto God, of whom we crave the fulfilling of our requests. And when the Psalms speak in the third person, Let God have mercy upon us; the devotion of the mind is to be reduced to the second person, Lord have mercy upon us. Gen. 33.14. 1 Sam. 16.16.& 25.25. For it is the phrase of Scripture to speak to the person present in the third person. Therefore in what words soever the Prayer be formed, let the mind ever think upon, and look to God, that the desire and Petitions be directed unto him. 2 No Angels or Saints departed, Phil. 4.6. but God our Father only is to be invocated of us. What an unseemly thing were it, that children should seek to servants in the house for supply of what they want, and not to their natural Parents? so here. It is Gods will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. As for the Angels and Saints departed, it is not certain that they hear our Prayers, or rather it is certain they know not our thoughts; nor can they do any thing which they will not; nor will they do any thing to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But they are not called of God to hear our Prayers. We may argue from this Prayer thus: That which is a platform of Prayer, teacheth as perfectly who must be called on, as it teacheth what is to be asked. But this is a perfect form of Prayer, teaching fully what things soever may be asked. Therefore it teacheth us fully what kind of persons may be called on. If it be objected, that the son and the Spirit are not expressed: The answer is, Joh. 17.3. That the Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him: for such is the Divine dispensation, that when one is invocated, all are invocated. 3. These words admonish us of our spiritual adoption, and terrene peregrination. We are the sons of God by faith in Christ Jesus, but traveling in a strange country absent from our Father: in which estate we need his aid, because we are strangers; and are assured of help according to our Petitions, because we are his sons. 4. This also should stir up love and reverence in him that prayeth: He is inflamed to love, who thinketh that he goeth to his Father, that he might confer with him of things necessary for him, and he is stricken with an holy fear, who considereth that his Father doth sit in Heaven, as the chief governor of all things in Heaven and Earth. 5. Hence we learn, that God is both able and willing to help us. If he be a Father, he will not deny to his Children, what they ask according to his will, if it be good for them. If he be in Heaven, as the sovereign Commander of this world and all things therein, all things are in his hand, and he can do whatsoever he will. 6. This is an Argument of thankfulness, that God, who is most glorious in Majesty, dreadful in power, immortal, unchangeable, higher then all earthly things, should vouchsafe us liberty and leave to call him Father, and with confidence to lay open our cares into his bosom. It is humility in the Lord to behold the Angels; Psal. 113 6. How rich is his mercy towards us, whom he doth admit into the room of sons. Q Who is meant by Father in this place? Deut. 32.6. Isa. 63. ●6. Psal. 68.5.& 89.26. Jer. 3.4.& 31.9. Isa. 9 6. 1 Thes. 1.3, 4.& 3.11. Joh. 20.17. Rev. 3.12.& 14. ●. Eph. 3.14, 15. A. Otherwhiles this Name is attributed to all the Persons in Trinity, or any of them: but oftentimes it is given to the first person in Trinity, as in those places where one Person is conferred with another. And so in this place it seems to be taken personally for the first Person in holy Trinity, who is the Father of our Lord Jesus Christ by nature; as he is the second Person in Trinity, by the grace of personal Union, as man; by Covenant, as mediator; and in and through him the Father of all the faithful by grace and Adoption, which implieth or presupposeth both regeneration and remission of sins. Thus the Apostle conceived of God when he prayed: I bow my knees( saith he) unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and earth is name. And though such is the Divine dispensation, that when one Person is invocated, all are invocated, yet the Father is fitly name alone, because the son hath the part of a mediator, through whom we go to the Father; and the Spirit, the Office of a School-master, teaching what to pray, and as we ought. This compellation doth not only contain, that the Father begot his son from eternity, but in respect of the Father it containeth the benefits of effectual Vocation, Regeneration, Justification, Adoption unto the Heavenly Inheritance with all the Royalties, Prerogatives, and singular Liberties that accompany it. In respect of the mediator, Joh. 16.23. it contains the Office and Benefits of Propitiation, Reconciliation and Intercession. And in respect of them that pray, it implies their condition, that they have a right and interest in God; they can call him theirs, for they have entred into Covenant with him. Q. Who are allowed to call God Father? A. Our Saviour Christ taught his Disciples, and in them all that believe in him and walk in the Spirit, Rom. 8.14. Rom. 8.15. Gal. 4.5. to pray after that manner: but not only they that have received the Spirit of Adoption, crying in them Abba Father, but they also that being weary of their sins, seek unto him in Jesus Christ, to be received into favour, Luk. 15.18. Isa. 63 16. Hieron. Ep. ad Damas. de filio pred. Bell. come. 4. in Orat. Dom. Bell. Catechis. cap 4. Luk. 15.22, 23 Psal. 103.13. are allowed by virtue of his gracious Covenant to pray unto him by this Name Father, though in somewhat different manner from the former. Father I have sinned against Heaven, and before thee. Q. What may be learned from this Name that is given to God in our Prayers? A. 1. Prayer is the familiar conference of the faithful repenting soul with the Lord, his most tender, merciful, and loving Father in Jesus Christ, who delights in the voice of the penitent, is most ready to forgive our sins, supply our wants, suppress our enemies, and succour in miseries. 2. In Prayer it is necessary that we conceive of the true God in Christ, as he hath made himself known in the Covenant of grace. We cannot come unto God in our own names, for we are all sinners, not able to endure the trial of justice, or to bear the weight of his wrath. Our approach must be to the Throne of grace in the mediation of our Saviour Christ, who is the true and living way, Phil. 4.6. joh. 1.12, 13. Gal. 4.5. 1 joh. 5.1. in whom God is become favourable, and through whom liberty of access is granted. God in Christ is the object of Christian Religion, which in every religious act must be apprehended as he hath manifested himself. By this the Prayers of Gods Church, and the Prayers of Heathen are distinguished, who invocate God as a creator, not as a Father in Jesus Christ. 3. Every one that prayeth with confidence, fervency, and filial reverence is the Son of God. This is the note, Act. 9.14. 1 Cor. 1.2. 2 Tim. 2.22. by which the faithful servants of God are set forth, that they call upon the Name of God. Prayer is the breath of faith, whereby we are knit unto Christ, and receive the Prerogative of Adoption. Rom. 8.16. It is the Spirit of Adoption that teacheth us with affiance, humility, patience and submission to cry Abba Father. 4. It is one thing to pray for admission into the state of grace, that we might be accepted and received of God as Sons, another to call upon him as Sons already adopted to the immortal Inheritance: but no man can pray in an acceptable manner, who doth not truly repent of his sins, and seek unfeignedly to be reconciled unto God. The wicked cannot pray, nor will the Lord regard their cry. If I regard iniquity in my heart, the Lord will not hear me. No suits can find acceptance with God, which are not presented in the Name of Christ: but Christ will not pled the cause of them that walk on in wickedness. 2 Chro. 7.14. If my people that are called by my Name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, and will forgive their sin, 1 Joh. 3.22. and will heal their Land. Whatsoever we ask, we receive of him, because we keep his Commandements, and do those things that are pleasing in hi● sight. Heb. 11.6. Without faith it is impossible to please God. But he cannot come in faith that walloweth in iniquity. Unto the wicked, saith God, what have ye to do take my Covenant into your mouth, Psal 50.16, 17. Isa. 1.13.15. Zech. 12.10. seeing ye hate instruction. The Spirit of supplications stirreth up godly sorrow, and causeth the heart to beg pardon with sobs and sighs for sin committed. He who would pray aright, must not only confess his sin, but also have a full purpose never after to offend his Father. For how can a child call him Father whom he cares not continually to displease through his lend conditions? He cannot do it, neither can any Father delight in such a child. Therefore we must call to mind our rebellions and trespasses against God, and with the Publican in heaviness of heart say, God be merciful to me a sinner. And not this only, but we must set down with ourselves never in such sort to offend again, and to led a new life. 5. Hence we may observe both a ground of reverence, hope, humility and patience, when we come to deal with God. If I be a Father, where is my reverence? Mal 1.6. Heb. 12.28. Deut. 32.6. 1 Pet. 1.17. Job 42 6. Luk. 15.18, 19 Heb. 4.16. Mat. ●. 11. Luk. 11.9, 13. Joh. 16.23. Psal. 27. ●0. Isa. 49.15. Luk. 15, 20. Psal. 103.13. Heb. 4.16.& 10.22. We come with reverence before our earthly Princes, and in all our gestures express it: how much more must this be in us, when we have to deal with the living God? for this Father is impartial in justice, that we have need to converse before him in fear. Again, it is a ground of hope; earthly Parents will not deny their Children good things: much less shall God deny us his Spirit, and what ever thing is good for us. Our doubting minds must hence be reproved, and strengthened. How confidently do children come to their Parents? If we have a svit to a friend that is reasonable, we will presume it; how much more may we be of good hope in all our requests which we make to God? Let us draw near with boldness and confidence to the Throne of grace. Further, it is a ground of humility and patience. Children cannot pled desert of their Parents, neither will they think it much to wait their leisure: how much more doth humility and patience become Christians, when they be to present themselves before the Lord? 6. A Christian must stir up the graces of Gods Spirit in him when he prayeth; but he must trust in the grace and mercy of God, not in the worthiness of his supplications. For he must present himself before God as a Son, to be respected freely of grace, not as a servant to be rewarded of desert. The Fathers love is free, not merited by works. We do not present our supplications before thee for our righteousness, Dan. 9.18, 19. but for thy mercies. If the Servants of God make mention of their integrity at any time, it is not to pled the merit of their works, or the cause why they should be heard: but only to show that their hearts were upright and qualified as becometh humble Petitioners to so glorious a Majesty. Neh. 13.22. Remember me, O my God, concerning this also, and spare me, according to the greatness of thy mercy. And as we must not trust in the strength of grace, or multitude of good works; so we may not despair by reason of weakness, 2 Cor. 1.3. unworthiness, former sins, or want of feeling comfort: for God heareth our Prayers, not for their worth, but for his Names sake, The question is not what our weakness meriteth, but what God of his infinite abundant grace is pleased to give. 7. If the God to whom we pray be a Father, we must learn to acquaint ourselves with the Promises which he hath made in his Word; to quicken our hearts in all Prayer unto him, and thereby to gather assurance to ourselves that he will grant our requests. For a Father cannot but must needs make promise of favour to those that be his children: and therefore the children of God must diligently record what Promises the Lord hath made unto them. The Promises made to encourage in Prayer, are these and such like: Before they call I will answer; Isa. 65.24. Mat. 7.7. Rom. 10.12. Jam. 4.8. 2 Chro. 15.2. Ezek. 12.10. Ask, and ye shall have; He that is Lord over all, is good unto all that call upon him; Draw near unto God, and he will draw near unto you. 8. Prayer is not a work of nature, but of the Spirit. A man of himself cannot call God Father, nor with confidence lay open his cares into his bosom: it is the Spirit that helps us in our infirmities, that stirs up sighs and groans in the heart for grace and mercy. Prov. 1.28. Isa. 1.15. Job 27.10. Isa. 29.13. Q. Do not unregenerate men pray sometimes? A. 1. There be that draw near to God with their lips, whose hearts are removed far from him: but the groans of the heart, not the words of the mouth, make the Prayer. A man prays for no more then he desires with the heart, and he which desires nothing prays not at all. 2. Ungodly men may ask some things they need, but never as they ought; they ask not in faith, with an holy affection, they depart not from iniquity: therefore their Prayers be unfruitful to themselves, not acceptable to God. 3. Unsound Christians, as they pray in a sort: so are they partakers of the Spirit in some measure, though not of the Spirit of Adoption to seal them unto eternal life. For there be some common gifts of the Spirit, not altogether ineffectual, of which many partake, that are not effectually called to communion with Christ in his death and resurrection. Now in what measure these common graces are imparted unto temporary Believers, in the same they may put up supplications unto God: but even these lifeless, superficial, wavering desires, come from an inferior work of the Spirit in them. Q. Doth not God hear the desires of the wicked? A. 1. God hears the desires of the wicked in judgement, not in mercy. For the blessings he reacheth forth unto them are tokens of his indignation. Hos. 13.11. Psal. 69.22. I gave them a King in my wrath, and took him away in my displeasure. Let their Table be made a snare, and that which should have been for their welfare, let it become a trap. 1 Reg. 21.29. 2 Chron. 12.7. Psal. 78.34, 35 36, 37, 38. 2. Sometimes the wicked do humble themselves before God, and make semblance of returning unto him: and God in a manner proportionable to their repentance, is pleased to grant their requests. CHAP. II. showing, what the Word Our imports; That a Christian may in Prayer, say My God, and Pray specially for himself or certain others, yet so as that he must be mindful of all that belong to the election of Grace. How God is said to be in Heaven, and what is thereby signified. Question. WHat doth this word[ Our] import? A. Our is not onely a note of the joining together of many in prayer, when one man is the mouth of the rest: but it importeth that common interest and fatherhood in God, which the rest of the faithful have in him, from which there groweth a communion of one Christian with another, so that they become brethren. Quest. Is it not lawful for us in prayer to say, My God or my Father? A. In special manner God is the God and Father of Christ, Mat. 26.39. Eph. 1.3. Jo. 29.17. Phil. 4.20. Phil. 1.3.& 4.19. Jo. 20.28. Psal. 22.1.& 5.2.& 59.1. Mat. 6.6. Zanch. in Phil. 4.20. See Maldon. in Math. 6.9. Job. 34.36. Lavat. in Job. ibid. Tremel. ib. Ar. Montan. Schindler. pentegl. rad. {αβγδ} est oration ad Deum, quem honoris causa ita appellat. Tara. {αβγδ} volo ego. Jer. 3.4. Vers. 19. Psal. 89.26 2. Sam. 7.14. Rev. 12 7. the God and Father of all the faithful in common, nevertheless it is lawful for a Christian in private prayer to say, My God, or my Father, Paul saith, I thank my God; Thomas, My Lord and my God; David, My God, my God, why hast thou forsaken me. Pray to thy Father in secret( saith Christ) and thy Father who seeth in secret, shall reward thee openly. Some Divines observe that it is not lawful for any mere man to say, My Father, but onely for Jesus Christ, who by this phrase of speech, doth distinguish himself from the sons of God by Adoption. But this observation will not hold, for in Scripture we find the servants of God to use this manner of speech, My Father, and that with approbation, My Father let Job be tried unto the end, because of his answers for wicked men. Wilt thou not from this time cry unto me, My Father thou art the guide of my youth? Thou shalt call me, My Father, and shall not turn away from me. The Lord saith of every one that overcometh, he shall be my Son. Quest. What may be observed hence? A. 1. All true Christians have the Lord of Heaven and earth to their Father, I will be a Father unto you, and ye shall be my sons and daughters, 2 Cor. 6.18. Jo. 20.17. saith the Lord God Almighty. I ascend to my Father and your Father, saith Christ: There is no distinction of Jew or gentle, bond or free, rich or poor, male or female, weak or strong: but all that believe with Abraham, they are the children of God, Gal 3.28. 1 Jo. 3.1. as was Abraham, Behold, what love the Father hath shewed us, that we should be called the sons of God. There is none so weak or unworthy in his own eyes, who is not allowed to call God Father. He is no respecter of persons, no more the Father of the rich than of the poor, of the noble the nof the base. The strong Christian must not despise the feeble, for they have one Father; nor the weak despair of audience, for he is a child. In adversity we must not fear, for our Father will provide for us: nor in prosperity be proud, for what we enjoy is our Fathers gift. 2. In outward state, office, and measure of grace one Christian may excel another, but in the common privileges of Christianity they are all equal. For they have all one God, one Father, one Mediator, one Spirit, Eph. 2.18. Eph. 4.3, 4, 5. live under one Covenant of, and have like free access to the throne of Grace. What success any of the Saints did ever find, that may all the faithful look for. 3. All the faithful are of one spiritual society, and have sweet communion in Spirit with each other. They are children of one Father, members of one body, knit together by one Spirit. And all that would pray acceptably, must hold communion and good agreement with their brethren, as the children of such a Father, by the same right of mercy and free liberality. For if we have all one Father, Mal. 2.10. Heb. 13.3. Gal. 6.1, 2. from whom comes every good gift which we enjoy; we should be ready to communicate to others, as use requires, whatsoever is under our hands. We must in prayer to God come with love to the brethren; if thou art about to offer thy sacrifice at the altar, Mat. 5.23, 24. and remembrest thou hast any thing against thy brethren, go, reconcile thyself first, then do thy duty after, otherwise the Lord will turn away from thy prayers. If one should give the King a petition, and carry in his hand or about him, some stinking savour which the sense of any abhorred, could he think but the King would turn from him? So he that cometh petitioning to God with wrath and malice, which stinketh odiously in Gods nostrils, must look that God will turn his countenance from him. Lift up pure hands without wrath. 1 Tim. 2.8. Wherefore Peter exhorts man and wife to exercise all mutual love towards one another, that their prayers be not hindered. Let us therefore labour to be of brotherly affection one towards another. 1 Pet. 3.7. Should our parents know that we are fallen forth with our brethren, durst we come in their sight? would we look for other then to be checked from them? Even so the Lord will turn his back to our prayers, while our affections are turned against our brethren. How should he call God his Father with affiance, who will not take the child of God to be his brother in affection? He that entirely affecteth the Father of the Family, loveth the whole house and family: in like manner the affection we bear towards our heavenly Father, must be shewed towards his whole family, house, and inheritance which he hath chosen. 4. We must not, because we pray alone, be careless of joining with others in prayer. Mat. 18.20. Dum singuli orant pro omnibus, sequitur, ut orent pro singulis. Christ teacheth his Disciples jointly to pray, Our Father, &c. And hath promised his presence to two or three that meet together in his name. Look as if a single prisoner should ask us ought, it hath his force; but when all in the house lift up their voices at once, it is much more piercing; so in this matter, which letteth us see how wide such are, who will make light of praying with others, they hope they may pray for themselves, and like the old saying, Every man for himself, and God for us all. 5. In our prayers we must be mindful of others as well as of ourselves. For as he teacheth them to pray, and to say, Our Father, because they were more then one jointly before him; so in this regard that he might make them mindful of all their brethren, called or uncalled, that belong to the election of God, Watch unto prayer for all Saints; not that we may not make a prayer wherein we must not mention others, Eph. 6.18. but because we must not fail at convenient times in the exercise of prayer, to mention others, as well as ourselves, seeking their peace with God. We are members of one body; and therefore must help one another; and such as have learned love and mercy, cannot but seek at God the prosperity of their brethren, whose conflicting state they know by good experience in themselves; wherefore we must stir up ourselves to the faithful performance of this duty. He were a graceless child that would never pray for his mother, and we would think he would do little for us, that would not lend us a good word here or there: so when we remember not the Church, and will not open our mouths one for another to God, What love is there? Let us therefore frequent this duty, not in word or show, but in dead and truth. From the practise of this duty it cometh to pass, that a Christian man is like a rich Merchant, who hath his Factors in divers Countries: so a Christian man hath in all places of the world some that deal for him with God( that never saw his face) who are petitioners for him unto God. 6. Hereby all true believers are distinguished from infidels and unbelievers: for they cannot call God Father: he hath created and doth preserve them, but they are not children by adoption in Jesus Christ. Quest. Is it not lawful to pray specially for ourselves or certain others? A. It is: yet so as the mind may not depart from the beholding of this community, but refer all things thither. For though they are singularly conceived, yet because they be referred to that scope, they cease not to be common. The commandment of God touching the relief of the poor, is general, yet they obey this commandment, who to this end succour them that they know to be in need and want, though they pass by others that are oppressed with as great necessity, either because they cannot know all men, or be not able to supply their needs: In like manner, they that in special words commend to God the necessities of themselves or others well known unto them, minding with all the public society of the Church, do not resist the will or break the commandment of God? Q. How is God said to be in Heaven? A. By manifesting the effect of glory; 1 Reg. 8.27. Jer. 23.23. Math. 18.10. ●sal. 11.4. Es. 57.15. Is. 66.1. Act. 7.49. Jo. 14.2. Mat. 5 34, 35. Psal. 57.3. Rom. 1.18. Psal. 2.4. Psal. 145.18. Deut. 4.29. Mat. 18.20. Jer. 23.24. E●. 66.1. Psal. 139.7. otherwise the heaven of heavens is not able to contain him, he filleth Heaven and earth, yea all the creature is with him as a moat within the light of the Sun: But look as a King, who by his authority and power ruleth over all his Kingdom, is at the Court more especially displaying there the glory of his Majesty; so God whose essence and presence of power is every where, in the heavens as in the Court of his Majesty, doth mamanifest his glory more excellently. As heaven is called the Palace, Seat, Habitation, or Throne of God, in comparison of the earth, which is h●s footstool, from which he doth manifest his glory more oft and excellently then from any other place, and in which he mainfesteth himself most gloriously to the blessed Saints and Angels; so he is said to be in Heaven, not that he is far from us when we call upon him, as the heaven is distant from the earth, but that he is of divine, infinite Glory and Majesty, ruling and over-ruling all things, which he manifesteth from and in the heavens. Quest. What things are signified thereby? A. 1. It noteth the incomprehensible glory, majesty, immortality, and power of God, whereby he is able to do whatsoever he will in heaven or earth. The Lord is in heaven, and doth whatsoever he will. Psal. 115.3. Psal. 121.1. To this effect is that description of God, which the Apostle setteth down at large, calling him, Onely potentate, King of Kings, Lord of Lords, who onely hath immortality, 1 Tim. 6.15, 16 dwelling in the light which no man can approach unto. 2. The Divine providence of God is noted by it, whereby sitting in his high watch-Tower, he doth at once behold all things here below, take notice of the necessities of his servants, attend unto their prayers, help and succour them in their distresses, confounded their enemies in their designs, and order, dispose and govern all things to the setting forth of his glory. Who is like unto the Lord our God, who dwelleth on high, Psal. 113.5, 6. Psal. 102.19. Psal. 11.4. Psal. 20.6. 1 Reg. 8.29. Is. 63.15. who humbleth himself to behold things in heaven and earth. The Lord hath looked down from the height of his Sanctuary, from the heaven did the Lord behold the earth. The Lords throne is in heaven, his eyes behold, his eye-liddes try the children of men. The Lord will hear from his holy heaven, with the saving strength of his right hand. Then hear thou in heaven thy dwelling place, and forgive and do. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory. 3. It signifieth the supreme dominion and sovereginty of the Lord, ruling in all places, over all things in great wisdom disposing the actions of all creatures, and affecting his own works in their fittest seasons. Art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? 2 Chro. 20.6. and in thine hand is there not power and might, so that none is able to withstand thee? The Lord hath prepared his Throne in the Heavens: Psal. 103.19. Col. 4.1. Eph. 6.9. and his Kingdom ruleth over all. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven. Q. What may be observed from this part of the Description? A. 1. God to whom Prayer is made, who is the Father of all true Believers is an heavenly Majesty, perfect and infinite in power, goodness and glory. Isa. 57.15. Thus saith the high and lofty one, that inhabiteth Eternity, whose Name is Holy, I dwell in the holy place, with him also that is of a contrite and humble spirit. The Apostle calleth him, King Eternal, Immortal, Invisible, 1 Tim. 1.17. and only Wise God. And he doth call Christ, who is one with the Father, 1 Tim. 6.15, 16. Blessed and only Potentate, the King of Kings, Lord of Lords, who only hath immortality; dwelling in the Light which no man can approach unto. 2. In coming to God we must set before us his heavenly Majesty, power, goodness, omniscience and sovereignty clothed with his love, for this encourageth to pray, stirreth up reverence, and strengtheneth faith. Majesty without love may terrify; love without Majesty may breed contempt: but when they are coupled together, the one allures, the other strike● with awe. The glister of the pomp of earthly Princes doth move the subject to all humble regard of them, to all seemly submissness in their behaviours towards them: and doubtless, the not being stricken with any consideration this way, doth make us so loose and heedless when we approach to God. Again, it confirmeth us in our faith, that God seeth our wants, is of strength and power to effect our desires, is of unsearchable wisdom to know perfectly what is best, and when it is best to help his Children. Parents earthly, who have large hearts, have short hands, though they wish us well, Psal. 27.10. yet they have no power to effect what they would, or small wisdom to know, when help is fit. Were it thus with our Father, faith were shaken: but when he wanteth not will as a Father, nor wisdom and power as a heavenly governor, our faith is firmly underpropped. Gods glory is infinite, his love everlasting, his truth heavenly and perfect, his power incomprehensible: Why then should we fear when we seek unto him? Rom. 11.23. He is both able and willing to graft in again the hard-hearted Jews: He is of power and willing to confirm and establish the rude and weak in faith. How then are we to accuse ourselves, who know not how sufficiently to admire and adore an earthly majesty, a mortal man, and yet are so respectless of the High excellency of God? How slow of heart are we, that we are not raised up higher then these earthly things, when we are to deal with our God glorious in the Heavens? Why do we dread and trust in the power of man, not awing nor having confidence in his power, when the power of every creature higher then the earth, is unresistible by it? As what power of flesh can rsiest the least Cloud from dropping his rain, the least star from sending forth his light and influence? What a power is this of the creator of all these things, who dwelleth in glory above them? Psal. 61.2. Apoc. 5.6. Let us therefore considering this heavenly glory our Father hath, grow up to more reverence, devotion, and affiance towards him. 3. God can hear in every place, therefore we need not tyre ourselves with going on pilgrimage to any special place to seek him: for if we can but go to our hearts, and lift them up towards Heaven, we shall find him. God is as nigh to his people in one place as in another: We may find him in the desert, in the dungeon, upon the bed of sickness, 2 Chro 32.20. In publicis precibus necessaria est vox. In privatis autem precibus, non tam voice opus est, quam cogitatione, non tam manuum extensione, quam mentis intensione. Naenias Deus ibi exaudit, ubi habitat: Habitat autem in animo,& spiritus, non vox ducit orationem ad Deum. Alst sist. theol. lib. 2. cap. 9. if we seek him with all our hearts. 4. Prayer is an act of the heart, nor of the lips. It is not the sound of the voice that can pierce the Clouds, and enter into the ears of the Lord of Hosts, but the sighs and groan●s of the spirit. The bruised heart makes the loud cry. 5. This doth admonish us to be heavenly-minded, if we will have any conjunction with God: for as he that would speak to the King at Court, must bodily move himself thither where the King bideth: so we that would speak with God, who dwelleth in heavenly glory( above all this visible frame of the creature) we must in spirit by faith move our hearts thither, where he is. Besides, where our Father is, there our country is: and therefore as pilgrims, and strangers do long after their native soils, so must we after that glorious Inheritance, which our Father in the Heavens reserveth for us. Yea, For as much as we have chosen God to be our heavenly Father, we are therefore to renounce all earthly things in comparison of him, and to cleave unfeignedly unto his Commandements. The little child is never well but when it is in the Fathers lap, or under the Mothers wing: and the Children of God are never in better case, than when in affection and spirit they can come into the presence of their heavenly Father, and by Prayer as it were to creep into his bosom. Unto thee, O Lord, Psal. 25.1. do I lift up my soul. 6. Christians must not in heart or voice utter any thing rashly before the Lord, nor use any vain or idle repetitions: for God is in Heaven, Eccl. 5.2. and we are on earth. Rashness is a bad counsellor, and no better Petitioner. Many words without zeal, and repetition without fervency, is an empty and odious sound. 7. God can speedily sand help to his Children, and they can quickly dispatch their suits unto him. Holy thoughts ascend into Heaven, Psal. 102.19, 20. Psal. 57.2, 3& 18.16. and heavenly graces, blessings, assistance descend from above. Intercourse betwixt Heaven and earth in this kind, admitteth least delay. 8. The practices of ungodly against the Church and Chlidren of God, are all in vain: for God, who sitteth in Heaven, will laugh them to scorn. Psal. 2.4. Psal. 11.4. Psal. 59.13. It were ridiculous for a Dwarf with spear of bulrush to threaten the son in the Firmament: so is it for sinful man that creepeth on the ground, to resist the living God that ruleth in the Heavens. For be they never so strong, and knit in firm combination, the Lord can soon destroy and fire them, as bushes of thorns that be plaited together. CHAP. III. The Rules to be observed in the Exposition of the several Petitions in this Prayer, and how they are to be distinguished. Of the first Petition, wherein is shewed what is meant by Name, and by hallowed. The Ground of this Petition, what we desire of God therein; And how God is glorified of us in spirit, word, and works. Question: WHat Rules are to be observed in the Exposition of the Petitions in this Prayer? A. 1. Each Petition hath a certain and firm ground, which must be known, acknowledged and believed. 2. Each Petition doth imply some confession or acknowledgement in respect of ourselves. 3. Where we pray for any good, we pray against the contrary evils, Christus non praescripsit formulam gratiarum actionis: quia sicut prec●●●●r, ita debenius gratias agere. Nam precatio est de futuris seu tandis gratiarum actio pro praeteritis seu tandis. Alst. ubi supr. and give thanks for the good things bestowed, or evils taken away, bewailing our defects and sins with grief and sorrow. 4. If one kind or part of any thing be expressed in any Petition, all kinds and parts of the same thing are to be understood. 5. Where any good thing is prayed for in any Petition, the causes and effects thereof, and whatsoever properly belongs unto the said thing, is understood to be prayed for in the same Petition: except they fall out to be the express subject of some other Petition. And so when evils are prayed against, there causes, occasions, and events also are prayed against. 6. What we pray, we ask not for ourselves alone, but for others, specially our Brethren in the faith. Q. How may the Petitions of this Prayer be distinguished? A. For the number of Petitions, Divines of good antiquity have reckoned seven, making two of the last; others of no less authority, have not regarded the number at all: Some of the ancient, and many of the Orthodox later Writers have reckoned but six: because the conjunction [ but] knitteth, led us not into temptation, and deliver us from evil, together into one sentence. But whether there be six or seven, it is no matter of our faith, and doth not deserve any heat of disputation to decide the controversy. If we respect the different persons whom the matter of the Petitions concerns, Jansen. har. cap 41. they are thus divided: the three first concern God only; the three last concern man. Again, if we respect that which ought to be the chief end of every mans desire, and the means to compass the said end, Basting. Catech. 9.122. they have this order, and are thus divided: the first expresseth the desire of the chief good; the means whereby this end is attained, are the matter of all the rest. Alsted. in orat Dom. Martin. sim. verb. Dei. Others divide them thus: In these six Petitions we ask either the end of our life, or the means which led to this end. The end is either principal, the glory of God in the first Petition, or subordinate, our salvation, in the second Petition. The means are either leading to the end, or seducing from the end. The former we pray for, in the third and fourth Petitions, viz. piety and sustentation: the latter we pray against, in the fifth and sixth Petition, viz. sin past and present. Many such like divisions are made, but I will not stand to recite them at this present. Namen est id quo quis agnoscitur:& ita passim in Sc. usurpatur. moll. in Psal. 20. Psal. 22.3. Psal. 22.22. Psal. 116.13. 1 Reg. 5.5. Psal. 5.12. Psal. 115.1. Isa. 29.23. Psal. 44.5.& 68.4.& 86 9. Prov. 18.10. Psal. 118.10, 11.& 20.7.1. Joel 2.26. Exo. 34.5, 6. Exo. 3.14.& 6.3. Lev. 19.12. Deut. 32.3. Act. 9.15. Isa. 42.4 Mat. 12.21. Mal. 1.11, 12. Act. 21.13. Mic. 4.5. Mat. 28.19. Act. 2.15. Isa. 26.8. Rev. 3.4.& 11.13. 1 King. 5 5. 1 Pet. 4.14. Q. What is the first Petition? A. Hallowed be thy Name. Q. What is meant by thy Name? A. Name hath reference to God, and thy Name, signifieth God himself, the Person name. More plainly, Name is put here for God, by Name or any other ways notified, that is, by Titles, Properties, Works, Ordinances, Mercies, Judgments, or signs of his presence and glory made known unto us. Name is put for the Person name, and so name, one kind of manifesting a Person for all other. Q. What is meant by this word hallowed? 1 Cor. 6.10, 11. 2 Cor. 7.1. 1 Pet. 1.16. Exo. 20.8. Isa. 13.3. 1 Cor. 7.14. 1 Tim. 4.4. Gen. 2.3. Lev. 10.3. 1 Pet. 3.15. 1 Pet. 4.11. Isa. 29.23. Act. 11.18. 2 Thes. 1.12. Ezek. 38.23. A. 1. To hallow, is to make a thing holy, which by nature was common or profane, as the faithful, by nature unclean, are sanctified by grace. 2. It signifies to separate or sever a thing in itself unholy, or common to an holy or singular use civil or sacred, and that in efficacy, word or dead, by sanctification only or appropriation also. So God sanctified the Sabbath, the Temple, the Sacrifices, and the Priests. 3. To sanctify is to declare, manifest, acknowledge, and profess the holiness of a thing that is holy already. In the first sense, the word Hallow must not be taken in this Petition: for God and his Name always was, is, and for ever shall be of itself most holy: But we pray, that this holiness of God may be declared, manifested, acknowledged, Psal. 96.8. Mat. 11.19. and holily professed more and more; as wisdom is justified of her children: so declared to be, and approved of those that embrace her. This word Hallowed is set down in such a form of signification, as includeth all persons or things which are capable of setting forth and acknowledging his holiness. As, let thy Name be hallowed by thee; so saith Christ, glorify thyself. And, Joh. 12.28. Make me to hallow thy Name, in acknowledging thy holiness. And let all others acknowledge thee to be holy and the only true God. Thus Elias prayed, 1 Reg. 18.30. Let it be known this day that thou art God in Israel. Q. What is the ground of this Petition to be believed? A. That God is in himself most holy, wise, strong, good, gracious, just, Psal. 148.13. Psal. 95.1, 2. Psal. 96.4, 5. Psal. 99.3, 9. 2 King. 19.19. Rev. 15.4. Dan. 5.23. Neh. 9.5. Isa. 29.23. Job. 1.21 Exo. 8.1, 2. Psal. 72.18. Psal. 113.3.& 111.9. merciful, and of incomprehensible glory; that his Name is most excellent, wonderful, and glorious, worthy to be praised, excelling above all thanksgiving and praise, most dear to God, and to be magnified of all his Saints. Q. What do we acknowledge in respect of ourselves? A. We acknowledge that we were created such, as might worthily sanctify the Name of God: Ezek. 36.21, 22 Jer. 23.27. Rom. 2.24. Amos 2.7. Mal. 1.6. but that since the fall of man we are so corrupt and wicked of ourselves, so blind, hard-hearted, profane, and poisoned with self-love, that we more regard our own credit and reputation than the glory of God; yea, that we cannot without the special grace of God, desire, think or do the things that pertain to his glory. Q. What desire we of God in this Petition? A. The sum is, that God would so work, that himself howsoever made known by Titles, Word or Works, may be discerned of us as holy, 2 King. 19.19. and so confessed, and accordingly respected of us; that God would so effect this, that himself may be more and more honoured of us, who are his chosen, 2 Sam. 7.26. Psal. 40.16.& 115.11. 1 Chro. 16.35 36.& 17.24. Psal. 35.27. Isa. 8.13. and in all others that are the Children of destruction. In brief, we pray that Gods infinite excellency and holiness may be declared and acknowledged amongst us, in us, and with us. Q. What things do we a●k more particularly? A. First, Here we ask that God would work all such things as may be matter of his praise, whether they be good things towards his Children, or judgments upon the wicked. For thus God doth honour himself, Isa. 41.20. Psal. 67.1, 2. Exo. 9.16. ●sal. 25.3. Jansen har. 45. p. 41. Exo. 15.1, 2, 3, &c. Ezek. 20.9, 14, 41. veses. Ezek. 39.7. Ezek. 28.22. when he doth such things before us, upon which we take occasion to honour him. Hence it is that he will win honour to his Name in delivering his Children, and inflicting judgments upon them that walk rebelliously, and be enemies to his Church and people. The Lord speaking of the bringing back of his people out of captivity, and destruction upon their enemies, saith, I wrought for my Names sake, that it should not be polluted before the Heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the Land of egypt. Behold I am against thee, O Zidon, and I will be glorified in the midst of thee, and they shall know that I am the Lord, when I shall have executed judgement in her. And I will sanctify my great Name, which was profaned among the Heathen, Ezek. 36.23. which ye have profaned in the midst of them; and the Heathens shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. I will rain upon him[ sc. Gog] and upon his bands, Ezek. 38.16, 22, 23. verses. Psal. 145.4, 5, 6, 7. Jer. 33.7, 9. and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brim-stone: Thus will I magnify myself, and sanctify myself, and I will be known in the eyes of many Nations. I will cause the captivity of Judah to return, &c. And it shall be to me a Name of joy, a praise, Isa. 5.16. Psal. 76.1, 2, 3. Isa. 64.2. and an honour before all the Nations of the earth. The Prophet foretelling what Judgments the Lord would bring upon the disobedient, saith, The Lord of Hosts shall be exalted in judgement, Psal. 83 9, 18. Psal. 106.8, 47. Lev. 10.3. Exo. 14.18. Numb. 20.13. Psal. 9.16. Jer. 9.23. Jer. 31.32, 33. Col. 1.15. Heb. 1.2. Joh. 17.3. 2 Cor. 3.18. 1 Cor. 1.24. Joh. 1.18. Rom. 16.27. Eph. 3.21. 1 P t. 4.11. Josh. 7.8, 9. Ez●k. 36.22, 23. and God that is holy shall be sanctified in righteousness. And when he inflicted that judgement on Aarons sons, he said, He would be glorified in such as come near him. If he might not have it from them, he would have it in them, by sending such Judgments on them, as might be matter of his glory. Secondly, We pray that God would make himself known unto all Nations in and through Jesus Christ, who is the Image of the invisible God, the engraven form of his Person, the brightness of his glory. For in Christ we behold the glory of the Lord as it were with open face. What we know of God by the works of creation and providence, is little in comparison of that we see of his goodness, mercy, wisdom, grace, long-suffering, and clemency in Jesus Christ. And as God glorifieth himself by the revelation of his Son; so do the Saints glorify him in and through Jesus Christ. To God only wise, be glory through Jesus Christ for ever. Unto him be glory in the Church by Christ Jesus. If any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ. Thirdly, We ask of God to refrain the bringing of such things upon us, which might make wicked ones take occasion to profane his Name. For when God saith, he will not pullute his Name among the Heathen, by the utter extinguishing of his people; he doth teach us that the giving occasion to wicked ones to crow against his people, and himself their God, is a dishonour of his Majesty: and therefore here we pray it may be prevented. Remember this, Psal 74.10, 18. that the enemy hath reproached, O Lord, and that the foolish people have plasphemed thy Name. In this respect, God is pleased both to spare his people, not bringing upon them deserved wrath, and to deliver them out of misery after he hath humbled them for a season. Deut. 32.26, 27. Ezek. 20.14, 15. Ezo. 32.12 Numb. 14 13. Deu●. 9 28. Psal 106.7, 8. Isa. 52.5. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men; were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely. Our Fathers understood not thy wonders in egypt, they remembered not the multitude of thy mercies: but provoked him at the Sea, even at the read Sea; Nevertheless, he saved them for his Names sake. Now therefore what have I here, saith the Lord, that my people is taken away for nought? They that rule over them, make them to howl, saith the Lord, and my Name continually every day is blasphemed. Yet if it so fall out, that the state of Gods people is incorrigible, and they will not be reclaimed from profaning Gods Name, it is better that the open enemy should blaspheme them, than that he should receive such intolerable indignity from his own people. Because thou hast forgotten me, Jer. 13.25, 26. Josh 7.12. Jer. 30.14. and trusted in falsehood, Therefore will I discover thy skirts upon thy face, that thy shane may appear. Thy sorrow is incurable, for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. Fourthly, We ask that God would make us grow up to aclowledge him, Jer. 9.23. Psal. 67.2& ●00. 3. Hos 6.6. Joh. 17.3. Psal. 67.2. in all means and ways of his, wherein he manifesteth his glory. For as the sun shining brightly, should be glorious in itself, but if eyes were not opened to behold it, it should not be had in account as glorious with man; so the Lord, glorious in all his ways, hath not that glory in his creature, till, the eye of the mind opened, this be discerned of them. This is to be prayed for, because the dim sight of the most holy men being unable to comprehend the high acts of God, hath driven them to stagger in themselves. When David beholded the prosperity of the wicked, Psal. 73.3▪ 4, 5, 6. Jer. 12.1. Hab 1.13. and considered the manifold afflictions wherewith the godly are exercised every day, he was somewhat moved at it, until he went into the Sanctuary of the Lord, and there understood the end of these men. Fifthly, We ask that he would enable us more and more in spirit, word and work, 1 Cor. 10 31. 1 Cor. 6● 20. Psal. 71 17, ●8. 2 Sam. 7.26. 1 Chron. ●6. 35. Rom. 11.36.& 16.27. Phil. 4.20. Rom. 1.21. Luk. 5.26. Act. 3.10. Psal. ●3. 2.& 132.7. to give him glory from ourselves, and seek that others may do the same, moved by our word and works; that as we discern him to be holy and glorious every way, so we may accordingly glorify him; that we might be zealous of his glory. Sixthly, We desire that God would dwell amongst us in the signs of his presence, that in them we might behold his strength and glory. Q How is God glorified of us in spirit? A. 1. By an inward and faithful acknowledgement, admiration, Psal. 8.1. Psal. 48.10, 11. Psal. 67.2. Col. 1.10. and consideration of his power, goodness, grace and holiness revealed in his Word, and manifested in his works above the capacity, contrary to the expectation of men in this world. O Lord, how great are thy works, and thy thoughts are very deep! A brutish man knoweth not: neither doth a fool understand this; Psal. 92.5, 6, 7. Isa. 33.9, ●0.& 28.23, 24, 25.& 42.14. Joh. 3.33. Rom. 4.20. 2 Chron. 16.8, 9. Isa. 8.12, 13. 1 ●et. 3.15. Psal. 22.23. Psal. 6●. 7. Eccl. 3.14. Jer. 5.22. Psal. 119.120. Isa. 66.2. Psal. 63 8. Psal. 139.17, 18. Psal. 19.10.& 119.97. Psal. 116.1. Psal. 33.1. Jer. 9.23. 1 Cor. 1.31. Psal. 22.26. Psal. 115.1. 2 Sam. 7.18. Psal. 8.5.& 144.3. Luk. 1.48. Psal. 69.9. Joh. 2.17. Isa. 29.23. Exo. 15.1, 2. Isa. 42.12. Psal. 50.23. Jer. 32.17. Psal. 103.1, 2. 1 Thes. 5.8. Psal. 79.9. Psal. 8.1, 2. When the wicked spring as the grass, and when all the workers of iniquity do flourish: it is, that they shall be destroyed for ever. 2. By our sound affiance and confidence in the Word of God, resting upon his grace, staying upon his power and faithfulness, adhering unto his Commandements. Abraham staggered not at the Promise through unbelief, but was strong in faith, giving glory unto God. 3. God is glorified by us when we stand in awe of his greatness, and fear before him continually. sanctify the Lord in your hearts, and let him be your fear, and let him be your dread. God shall bless us, and all the ends of the earth shall fear him. I know that whatsoever God doth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him. 4. By entire love, and sound joy God is glorified, whereby we sincerely cleave unto him for his goodness, and hearty rejoice in his favour. I love thee dearly, O Lord, my strength. rejoice in the Lord, ye righteous. 5. Humbleness of mind, and spiritual poverty fitteth the soul to glorify God. For he that in all things denieth himself, will give God the praise of all his works. What am I, that thou shouldst do so great things for me! 6. Ardent zeal for the glory of God is here begged also. Thy zeal hath even consumed or eaten me up. 7. He that acknowledgeth his sins, and offereth praise to God for his general goodness or particular favours, glorifieth him. These as they be internal Operations of the soul, must be referred to this Head. Q. How is God glorified in word? A. By confession of our sins; justifying God in his Judgments, Josh. 7.19. 1 Sam. 6.5. Psal. 119.75. Neh. 9.33. Psal. 51.4. 1 Sam. 3.18. Ezra 9.10 Isa. 39.8. Dan. 9.7. Lam. 3.22. 2 Chro. 12 6. Job 36.24. Psal. 145.1, 2, 3, 4, 5, 21. Psal. 116 12. Deut. 32.3. Psal. 51.15.& 40.9, 10. Psal. 50.23. Hos. 14.3. Psal. 34.1. Act. 4.21. Psal. 29.9. Psal. 45.1. Psal. 106.47. Gen. 14.20. Ruth 4.14. 1 King. 1.48. Psal. 63 3, 4. Psal. 51.15. Psal. 71.8. Rom 14.11. 1 Pet. 3 15. though hidden and above our reach; celebrating his works, confession of his truth, and speaking good of his Name to others But all this must proceed from an heart truly, sincerely, zealously affencted to the praise of God. My heart is inditing a good matter: I speak of the things which I have made, touching the King: my tongue is the pen of a ready writer. The Prophet would signify, that being enflamed by the Spirit, and provoked by the ardent love of the messiah and his Kingdom, he could not refrain his tongue and hand. Q. How is God glorified in works? A. 1. By sincere worship, when we approve, esteem, and exercise the holy Ordinances of God according to his appointment. If ye will not hear, Mal. 2.2. and if ye will not lay it to heart, to give glory unto my Name, saith the Lord of Hosts, I will even sand a curse upon you. 2. By reformation of our lives, Jer. 13.16. Hos. 6.1 if we have gone astray. Give glory to the Lord your God before he cause darkness. 3. By fruitfulness in good works, walking before God in holiness and righteousness. Hereby is my Father glorified, that ye bear much fruit. Let your light so shine before men, Joh. 15.8. Mat. 5.16. Phil. 1.11. 1 Pet. 2.12. 2 Thes. 1.12. Prov. 3 11, 12. Isa. 39.8. Job 2.20. Job 33.13. Job 13.15. Mich. 7.9. job 1.21. 2 Sam. 16.11. 1 Sam. 3.18. Psal. 119.71. Mat. 10. 3●. Psal. 119.46. 1 Pet. 4.12. joh. 21.19. Dan. 6.5, 6. Tit. 2.10. 1 Tim. 6.1. 1 Tim. 4.5. Phil. 1.20. that they may see your good works, and glorify your Father which is in Heaven. 4. By patient submission to the will of God, neither despising his corrections, nor despairing under them, nor freting against him. Why dost thou strive against him? for he giveth not account of any of his matters. I will bear the indignation of the Lord, because I have sinned against him, until he pled my cause. 5. By constant undaunted profession and suffering for the Name of Christ, if we be called thereunto. I will speak of thy testimonies also before Kings, and will not be ashamed. If ye be reproached for the Name of Christ, happy are ye, for the Spirit of glory, and of God resteth upon you: On their part he is evil spoken of, but on your part he is glorified. 6. By diligence, faithfulness and honesty in our callings; as it is said of Daniel he was so faithful, that no fault could be found in him. But all these must proceed from lively faith and ardent zeal to the glory of God. Mine earnest expectation and hope is, that in nothing I shall be ashamed: but that with all boldness, as always; so now also Christ shall be magnified in my body, whether it be by life or by death. CHAP. IV. Wherein is shewed, what we ask for others in this Petition, what the evils are that we pray against, and the wants that we bewail, with directions how we may devotionally make this Petition; And what the especial blessings are for which we must give thanks according to this Petition, and the practical conclusions that are to be drawn from thence. Question. WHat do we ask for others in this Petition? A. For others as yet uncalled, they are two-fold, belonging to the election of grace, or otherwise. Now for the former we entreat that God would daily bring them home to glorify him with us; yea, that he would give them godly sorrow for such things as before their visitation they heedlessly neglected. Psal. 67.2, 3. Psal 22.31. Psal. 96.7. Let thy people praise thee, O Lord, let all the people praise thee. Give unto the Lord( O ye kindreds of the people) give unto the Lord glory and strength. For other we pray, that God would restrain them from their high profanation of his Name, and that he would turn their rage( and so by proportion all their other sins) to the praise of his Name. Surely the wrath of man shall praise thee. Psal. 77.10. Q. What are the evils that we pray against? A. All profanation of Gods most holy Name. 1. Ignorance and folly, whereby we discern not, Lev. 18.21.& 19.12.& 21.6.& 22. 3●. Hos. 8.12. job 21.14. 2 Pet. 3.5. Psal. 14.2. Isa. 42.20. Jer. 4.19, 22. Isa. 27.11. Hos. 4.1, 2. 2 Thes. 1.8. Jer. 10.25. 1 Cor. 15.34. Mat. 22.2, 29. joh. 4.22. neglect, or disregard the power, goodness, grace and holiness of God, showing themselves brightly in his Word and Works. Who is blind but my servant? or deaf as my messenger which I have sent? Who is blind as he that is perfect, and blind as the Lords servant? Seeing many things, but thou observest not: opening the ears, but he heareth not. 2. Unbelief and wavering, when the heart is divided from the Commandement, and staggereth at the Promises. The Lord spake unto Moses and Aaron, Because ye believe not, Numb. 20.12.& 27.14. Deut. 32.51. to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the Land which I have given them. 3. carnal and wicked confidence, when we build upon sandy foundations, or rest upon rotten posts which cannot uphold. Trust ye not in lying words, saying, The Temple of the Lord, Jer. 7 4, ●. Amos 6.13. Psal. ●2. 10. jer. 7.5. Amos 6.1. Psal. 27.1, 2. the Temple of the Lord, the Temple of the Lord are these. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. 4. Wicked, vain, superstitious and slavish fear, when we fear the loss of pleasure, honour, or profit more then Gods displeasure; when we dread the signs of Heaven, the malice of ungodly men, and what they can do unto us, as to doubt of Gods protection and grace; when we fear his threatenings in such sort as we fly from him, or make obstinate resistance to his good will and Commandement. Be not dismayed at the signs of Heaven, Jer. 10 2. Isa. 8.12. for the heathen be dismayed at them. Fear ye not their fear, nor be afraid. 5. carnal love and rejoicing in outward things, whereby the heart is withdrawn from God. Job 31.25. If I rejoiced because my wealth was great, and because my hand had gotten much riches. 6. Pride and self-sufficiency, whereby we are puffed up in conceit of our own excellency, trust in our own strength, Prov. 8.13. Isa. 2.11, 12, 17. Job 5.44.& 1●. 43. Prov. 3 7. Job 31.27. Rom. 12.16. Prov. 26.10. Hab. 1.16.& 2.4. Dan. 4.27. Act. 12.23. Luk. 18.11, 12 Mar. 6.52.& 8.17, 18. and seek the approbation and applause of men, more then the praise of God. When our first Parents were tempted in Paradise, the devil told them they should be as Gods: which lesson, not only they, but we have learned: for we conceive of ourselves as gods, though in words we deny it. This hidden pride appears in vain thoughts, secret applaudings of our own courses, spiritual fullness, and lofty imaginations which continually upon every occasion ascend in the mind. 7. Hardness of heart whereby we are hindered from knowing God aright, from making right use of mercies and judgments, and from discerning the glory and majesty of God in his works and creatures. The Disciples through the hardness of their hearts, could not see Gods power in the Miracle of feeding many thousand with a few loaves though themselves were instruments of it, and the food did increase in their hands. Our Redemption what a wonderful work is it, but how few consider of it, or regard it? 8. Luke-warm indifferency in matters of religion; which is a temper that the Lord hateth. Ephraim, he hath mixed himself among the people. Ephraim is a cake not turned 9. Ingratitude or forgetfulness of Gods benefits, Psal. 71.18. Hos. 8.14. Jer. 23.27. Rom. 1.21, 28. Psal. 106.7. Psal. 78.19. 2 Pet. 3.4, 10. Jer. 34.16. 1 Tim. 6.1. Exo 20.7. Numb. 11.6. Rom. 2.23, 24. Ezek. 36 20, 23. Tit. 1.16. Ezek. 20.27. 2 Sam. 12.14. Rev. 16.9. 1 Cor. 10 1● Exo. 16.2, 3. Rev. 1 11. Jer. 36.24. 2 Chron. 36.15, 16, 17. Ezek. 9.9. when we neither seriously think upon them with ourselves, nor make mention of his goodness before others to stir them up to magnify the Lord. Israel hath forgotten his Maker, and buildeth Temples. Our Fathers understood not thy wonders in egypt, they remembered not the multitude of thy mercies. 10. proneness or disobedience in speech or life, whereby the Name of God is polluted, and pure Religion disgraced. Through breaking of the Law dishonourest thou God? For the Name of God is plasphemed amongst the Gentiles through you. 11. Impenitency, when men harden their hearts in sin, and will not return unto the Lord, notwithstanding they have been often admonished, lovingly invited, and severely chastened. And men were scorched with great heat, and blasphemed the Name of God, which hath power over these plagues: and they repented not to give him glory. 12. Murmuring, impatiency, freting at the hand of God upon us. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 13. Obstinacy and incorrigibleness, whereby the Lord is compelled to give his people into the hands of their enemies to be scourged, because no admonition, long-suffering, or gentle correction will work to sound and true amendment. Because Judah would not harken to the Prophets of the Lord, whom he sent unto them, rising early and exhorting them to repentance: therefore he brought upon them the King of the Chaldees, who slay their young men with the Sword in the house of their Sanctuary, and had no compassion upon young man or maiden, old man or him that stooped for age. 14. denial of the truth before men, or starting aside from our holy profession in the daies of persecution. Mat. 10.33. Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. 15. Presumptuous arrogating or giving to any other, what is proper and peculiar to the Lord of Glory. The Angel of the Lord smote Herod, Act. 12.23. Dan. 5 23. Psal. 78. ●1. Exo. 33.15, 16. Ezek 9.3. Jer. 18.17. Psal. 27.9& 102.2. Psal. 7.9. that he was eaten of worms; because he gave not God the glory. Lastly, We pray that God would not take from us the signs of his presence and glory, nor suffer the arrogant enemies of his truth to prevail and prosper to the dishonour of his Name. Q. What are the wants that we bewail in this Petition? A. 1. We bewail all the evils that we pray against in ourselves or others, as knowing that God is thus dishonoured by men on earth. 2. We must not forget to confess with grief and sorrow, our dullness and deadness of heart, that we do not earnestly and constantly pray that Gods Name be glorified; that we consider not the greatness and excellency of the things we crave; that what we ask in words we deny in deeds, what we pray against we pluck down or hold upon ourselves by our carelessness, forgetfulness, indulgence to sinful passions, rushing into the occasions of sin, and works of darkness; that we weigh not our Petitions and root them in the heart, to express the power of them in life and conversation; Isa. 1.2, 3. Jer 5.7, 8. Psal. 78.32. Mar. 6.12. that our affect●ons are not stirred and moved according to the quality of Gods works and Word; and that we consider not as we ought, the wisdom, power, justice, and mercy of God appearing in his Works. Q. How should we stir up ourselves devotionally to make this Petition? A. To say this Petition feelingly, we must consider, First, How necessary a thing it is that God should have his glory. It is his right, and if we yield it not unto him, Rom. 11.36. Rev. 4.11. he will be glorified in us. For to this end all things were made, we live, move, and have being from him to no other purpose. Secondly, Though this is so necessary, yet how little God is honoured by us, who are his, he passing by us in many parts of his providence, we not seeing him, nor taking any heed to him in the things we do see; not affencted with fear, joy, thankfulness as they require, little thinking on him, not speaking of him to his praise, not ordering our works in such sort as they might be to the glory of him our heavenly Father. It is God that hath formed us in the womb, brought us into the world, provided for us ever since, spread our Table, protected us against all dangers, laid us to sleep, raised us up again, dressed, undressed us, lead us by the arms, and taught us to go. He hath given his Son to redeem us, revealed himself unto us in his Word, regenerated us by his Spirit, freely justified us from sin, adopted us for his sons, and sanctified us unto holy obedience. But we seldom think upon these blessings, we prise them not according to their worth, we walk not as becomes them that have received such favours from the Lord. How many ways do we take Gods Name in vain? Thirdly, We must consider how our hearts are so poisoned with love of our own names, estimation, and that glory which is from man, Joh. 12.43, 44.& 5 43. that we are altogether careless of Gods glory. Hence it is, that if we circumstantially so fail, that it craseth our reputation in any kind with men, it doth sting us, but when we be faulty towards God, we pass it over without trouble. Hence it is, that if one put the least contemptuous behaviour upon us, using a term of any disgrace, it doth kindle coals presently; but we can hear Gods Name dishonoured, and not be affencted, and moved with it. We had need therefore to pray unto God, that he would heal this matter. Fourthly, To mark how fearfully with wicked ones not yet called, Gods Name is profaned. Doth it not pity us when we hear that our friends have such servants as do twenty dishonest parts, which will redound to their discredit? Did we see their giving no regard to their Master, rioting his goods otherwise then he commandeth, drinking themselves drunk in his cellars, would it not grieve us? Thus that Lord of us all, Psal. 119.139. that Master in Heaven is used by those that should be servants unto him; which if we well weigh, we cannot but cry to him for help, that those deluges of his dishonour might be stopped and diminished. Fifthly, We should seriously consider how forward we have been to dishonour God in thought, word and dead, before our conversion and calling out of the Kingdom of darkness. Were not our hearts set upon evil works? Did we not device abominable things? Were not our deeds sinful and odious? What good thing did we receive from God, which we abused not to the dishonour of his Name? How contemptuously have we slighted mercy proffered in the Gospel? And should we not zealously affect the glory of God now we be called to the participation of grace, when in former times we profaned his Name very wickedly? Sixthly, Gods Promises to such as seek his glory, Deut. 32.51. 1 Sam. 2.30. and threatenings to such as do otherwise; He will honour such as honour him, and such as despise him, shall be despised. Seventhly, Let us consider that this is no common honour which God vouchsafeth us, when he commendeth unto us the care of his glory, and doth so far abase himself, that he will make account of that honour which we give unto him, and desire to have it maintained and kept safe and sound. Eighthly, Let us remember how great his wisdom, goodness, righteousness, power, and all virtues that are in him are, which whosoever shall deeply weigh with himself, cannot but be ravished in great admiration of him, to praise and magnify him in thought, word and dead. These things pondered, will engender some more feeling when we prefer this Petition. Lastly, We have the example of Christ our Saviour, the holy Angels, and many of the Saints of God to incite and provoke us to glorify God. I seek not mine own glory, but I honour my Father. Holy, Holy, joh. 8.50.& 17.4. Isa. 6.3. Psal. 145.11. Rev. 4.11. Holy Lord of Hosts, the whole earth is full of his glory. My mouth shall speak the praise of the Lord: and let all flesh bless his holy Name forever and ever. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created. Who is not awakened with this heavenly melody? Who is not stirred up to sing and rejoice, at the hearing of those triumphant Songs of praise? Q. What are the special blessings for which we are to give thanks according to this Petition? A. 1. God is to be magnified for his excellent Works of creation and providence, whereby as he formed, so he governs all things in most excellent order. The glory of the Lord shall endure for ever: the Lord shall rejoice in his works. Psal. 104.31, 32, 33. Rom. 11.36 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. I will sing unto the Lord as long as I live. 2. He is to be praised, that he hath manifested his glory in Christ Jesus unto the Church, and make known unto them his incomprehensible wisdom, mercy, compassion, love, and long-suffering. Blessing, glory, Phil. 4.29, 20. Rev. 5.12, 13. honour and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. 3. We must bless the Lord that he hath shewed his power and goodness in the protection of his Saints, and confusion of their and his enemies. Fear God, and give glory to him, jer. 33.9. Apoc 14.7. Apoc. 15.3, 4.& 19.2, 3. for the hour of his judgement is come. Great and marvelous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorify thy Name? 4. Thanks and praise must be returned unto God for his gifts and graces freely vouchsafed unto us: that he hath enlightened our eyes to see and discern things pertaining to his glory; that he hath enriched our hearts with any measure of faith, love, reverence, 2 Cor. 2.14. Eph. 5.20. 1 Tim. 1.12, 13, 14, 15. 2 Tim. 4.17, 18. hope, zeal; strengthened us to walk unblamably, given us grace to reform our evil course of life, and called us to the profession of the truth, and made us constant in manifold persecutions. Q. What conclusions may be drawn from this Petition? A. First, Barely to use the Titles of God is not to pray, but therein we must lift up the heart to his excellency, either to crave and beg some blessing we stand in need of, Psal. 145.6, 7 9, 10, 11. Psal. 71.15, 22, 23, 24. Psal. 63.4, 5. Nihil petimus Deo intrinsecus accedere quod antea non habuerit: said exterius aliquid fieri quo ejus gloria innotescat ad bominum utilitatem optamus. No● en, regnum, obedientia. non sunt in illo intimo Dei bono, said assumuntur extrinsecus. 1 Cor 10.31. 2 Sam. 12.28. Gen. 41.16. Dan. 2.20, 28. Psal. 115.1. joh. 13.32. or to give thanks for some benefit received. Secondly, The chief thing that we are to desire, is, that God may more and more be honoured. This is more worthy then all the creature besides. The end is more worthy, than that which serves to the end; as meat and drink which serve to maintain the bodily life, are not so good as the body. So when all the creature and all the actions of us, are to tend hither, that God may be glorified, it is sure that Gods glory is far more excellent; which must make us seek that he be more and more sanctified of us. It was Joabs praise, so to order the battle, that his Lord and King might have the glory of the day, and not himself; Ought not all Gods subjects to respect their God, more then he did, or could respect his King? Excellently spake Joseph, when, that the honour of interpreting dreams might not be given unto him, he saith, It is not in me, God shall give Pharaoh an answer of peace. In like manner Daniel would not assume to himself the power of revealing secrets, but saith, There is a God who revealeth secrets. These examples are for our learning, so that we must always say with the Psalmist, Not unto us, O Lord, not unto us, but unto thy Name give glory. We see that servants of honourable personages they are all for their Lords honour; they will run into Books, and out of good Inheritances sometimes, to maintain a kind of gallancy, which graces, as they think, the parsonage they serve: shall not we to our great good honour our God? If God be glorified by us, he also will glorify us. O! let us seek his glory. Who will keep a servant no way to his credit? no more will God let us retain unto him always, if we be so careless to him this way. Set and consider the dreadful Judgments of God upon them, that in pride of heart have trampled upon his glory. Did he not honour himself upon Pharaoh and his Land, by his wonderful Plagues which he sent amongst them, Exo. 14.4, 17. Rom. 9.22, 23. Ezek. 28.22. Isa. 37.23, 36. Dan. 4.30, 31. Dan. 5.23. Lev. 24 15, 16. Second causes are but the hands of God filled for our use, whereby he is pleased to reach forth good things unto us. Isa. 42.8.& 48.11. Psal. 79.9. Psal. 14.2. Rom. 3.10, 11. till he made Pharaoh himself and the egyptians to know that he was the Lord? Did not the Lord make Senacherib an example to all that should reproach the holy One of Israel? Did he not abase the pride of Nebuchadnezar, whilst he vaunted himself in his glory and greatness? For the like sin was Belshazar weighed in the balance, and found too light. These things are registered for our warning, that if we would not perish with them, we should not sin as they did 3. No glory or honour should be given to any thing in the world, but to the Name of God, further then they are instruments, whereby we may arise to glorifying of it. For God will not give his glory unto any, no not to the manhood of our Saviour Christ. Fourthly, It is a singular benefit of God to be admitted to the sanctifying of his Name, and as it were to set the Crown upon his head, and to hold it there; especially seeing he is able himself to do it: and when he would use others hereunto, he hath so many Legions of Angels to do it; yea, he can raise up stones to that purpose. Ffthly, When we seek this at God, we confess it is God that teacheth and enableth us to honour him. Our Children have no behaviours more civil, to our credit, which we do not train them unto. None by nature understandeth, none inquireth after God, nor yet care to glorify him as God. As he is the God that teacheth us to profit in all points, so in this. The use of it is to teach us to refer all unto God, that we do prosperously this way, who worketh it in us, not ourselves. As also to teach us on whom we must hang with conscience of our own wants, that we may more and more be enabled this way. Sixthly, Hence we see what care we must have neither to dishonour God ourselves, nor to partake with it in others: for so doing we seem to mock God, and deny in dead, that which we beg in words. He that asketh his daily bread, and is careless to get, or save any thing by some lawful calling, should deride and tempt the living God. Seventhly, From hence we perceive, that spying Gods dishonour, we must be grieved: jer. 9.1, 2. Ezek. 9.4. job 1.5. Psal. 119.136. Psal. 74.22, 23. for who can desire that truly, but it will grieve him to see the contrary? Yea, we must by ejaculation of our mind renew our requests( when we see such Spectacles) that God himself would provide for the maintaining the honour of his own Name. Arise O God, pled thine own cause: remember how the foolish man reproacheth thee daily. Forget not the voice of thine enemies, the tumult of those that rise up against thee, increaseth continually. Eighthly, Holiness is the highest Title of honour and glory that can belong to any person, yea, to the most high God. As any person or thing is more holy: so is it more honourable. It was the honour of Jerusalem to be an holy City. It is the glory of the third Heaven, to be the high and holy place. As men were more holy: Psal. 16.2. so did David count them more excellent. When Christ Jesus will present his Church unto God a glorious Church, he will sanctify it, and present it holy and without blemish. Eph. 5.26, 27. Mary magnifyeth the Lord in her song, thus; Luk. 1.49. Rev. 4.8. Rev. 15.4. Isa. 6.3. Non est omnino idem sanctificari quod glorificari said glorificari quoddle species comprehenditur in sanctificati, aut ex eo sequitur, sicut causa ex effectu. Jans. har. 41. cap. Lev. 11.44. 1 Pet. 1.14, 15. He that is mighty hath done great things for me, and holy is his Name. The four living creatures say, Holy, Holy, Holy, Lord God Almighty. The Saints sing, Who shall not fear thee, O Lord, and glorify thy Name? for thou only art holy. When the Seraphims would gie God the greatest honour and glory, they cry, Holy, Holy, Holy, is the Lord of Hosts. Holiness in God is the rectitude and perfection, and so the glory of his power, mercy, justice, and all other his attributes: which are all most holy, and so most glorious. And as for other things, the more they partake of holiness, the more like they are unto God, and therefore the more excellent. CHAP. V. Of the Second Petition, what the word Kingdom doth signify, and in what sense it is to be taken in this Petition, concerning the King, the Subjects, the laws, and the Degrees of this Kingdom; Why we are to pray for the coming of Gods Kingdom; The ground of this Petition, with the particular things that we therein desire. Question. WHat is the second Petition? A. Thy Kingdom come. Q. What doth this word Kingdom signify? A. Kingdom in the largest sense signifieth the government and rule of a people under one Head or governor. Urfin. Catech. q. 123. explic. Regnum est talis politiae forma, in quasunma potestas. Psal. 29.10. Isa. 6.5. Psal 95.3. Omne sub regno graviore regnum est. Sen. Thyest. act. 3. But in this Petition it is limited by particular reference to God, saying, Thy Kingdom, which importeth that administration of government, which God doth exercise in ordering all things, so as may set forth his sovereignty. Q. How many ways is the Kingdom of God taken in Scripture? A. Two ways. First, For that administration whereby he governeth all creatures, even the Devils themselves; which is called his universal Kingdom, or the Kingdom of power and providence. Secondly, For such an order or estate, wherein God hath all supremacy, and men acknowledge themselves liege-men to his Majesty, to their great benefit temporal and eternal. God governeth his Kingdom by his Vice-roy Christ Jesus, Psal. 110.1, 2. Psal. 103. ●9.& 45.13.& 97.1. Apoc. 11.15. 1 Cor. 15.25. Psal. 110.2. Rom. 14.17. 1 Cor. 6.9. 1 Cor. 4.20. Phil. 2.9, 10. Heb. 2.8. Eph. 1.21. Heb. 1.6. Col. 1.18. Eph. 1.23. Psal. 2.6. Hos. 3.5. whom he hath ordained Lord of all things in Heaven and earth, and peculiarly King and Head of his Church and chosen people. Q In what sense is the word Kingdom taken in this Petition? A. The Kingdom of power is not here meant under which the Devils themselves live, for that goeth through all things most powerfully, nor can any creature exempt himself from it: Mat. 4.23.& 9.35. Dan. 2.44. Psal. 22.28. Exo. 19.6. Job 1●. 30. Col. 4.11. Rom. 14.17. 1 Thes. 2.12. Luk. 17.21. Col. 1.13. Mat. 3.2.& 11.11. Heb. 2.5. Mat. 18.20. 1 Tim. 2.8. But that Government in which God most graciously ruleth, and we willingly obey, to our everlasting happiness: which is called the Kingdom of God, the Kingdom of his dear son, the Kingdom of Heaven, and the world to come; and by Divines, the special Kingdom. This Kingdom is confined to no certain place: out of this Kingdom we cannot go, if we abide in Christ. The Kingdom of Heaven, is the Kingdom of Christ, Dan. 2.44: Or, the state of the Christian Church opposed to the Jewish; Called heavenly in respect of the 1. King. 2. The seat. 3. The Subjects. 4. Government. And 5. Conversation. Q. How many things are to be considered in this Kingdom? Luk. 19.12, 15. A. Four things. 1. The King. 2. The Subjects. 3. The Laws whereby the Kingdom is governed. 4. The Degrees of it. Q. Who is the King? Zach. 2.9. Joh. 17.2. Mat. 28.19, 20. Joh. 18.36. Psal. 2.6. Hos. 3.5. A. In this Kingdom Christ is the King: it is he to whom the Father hath given all authority in Heaven and earth. Q. Who are the Subjects? Psal. 22.23. 1 Pet. 2.9. Eph. 5.23. Eph. 1.10.& 3.15. Col. 1 20. Rev. 15 3. Rom. 8.30. Act. 4.12. Job 22 22. Psal. 4●. 10. Mar. 1.14. Rom 3 27. Isa. 53.1. Mat. 13.24. Mat. 13.19. Mar. 1.13. Isa. 11.4. Isa. 53.1. Urfin. Catechis. q 123. expl. A. In this Kingdom all are not Subjects, but such as are willing to give free and frank obedience to Gods Word. Every particular man is not a member of this Government: but only that company of mankind in Heaven or earth, which is called from the world to the participation of eternal life through Christ. Q. What are the Laws of this Kingdom? A. The Gospel is both the means whereby men are gathered to this Kingdom through the powerful operation of the Spirit, and the Law by which it is governed. As a King by his Laws brings his people into order, and keeps them in subjection: so Christ by his Word, and the preaching of it, as it were by a mighty arm, draws his elect into his Kingdom, and fashions them to all holy obedience. Therefore it is called the Kingdom of Heaven, the Gospel of the Kingdom, the rod of his mouth, the arm of God. Q. What are the Degrees of this Kingdom? A. This Kingdom is but one in substance but divers in Degrees. For Christ the King now reigneth, but not without enemies, without war: but at the day of judgement, having abolished sin and death, and trampled all his enemies under feet, he shall reign peaceably for evermore. In this life he governs his Church by his Spirit and Word, Officers and Ordinances: but in the life to come, 1 Cor. 15.28. God shall be all in all. And as for the Subjects of this Kingdom, some are militant here on earth, others are glorified in Heaven with Christ their Head, though in soul only; and at the day of judgement both the one and other shall be glorified in soul and body. Of this Kingdom then there be three Degrees. 1. The Kingdom of grace, in which Christ doth govern his Church militant in this life by his Spirit, Rom. 14.17. Col. 4.11. Mat. 4.23.& 9.35. Luk. 19.12, 15. Rom. 8.30. Rom. 14.17. Joh. 14.27. Psal. 45.11, 12, 13, 14. Psal. 65.4. Word and Ordinances, daily warring against his and their enemies, This is an entrance and preparation to the Kingdom of Glory. Great are the privileges of the Saints under this Government of Jesus Christ; they are qualified with eternal graces; they are comforted with the daily refreshings that flow from the sense of Gods favour; they are confirmed in the assured peace with Angels and good men; they are estated into an everlasting Inheritance; they daily reap the benefits of Christs Intercession; they often sup with Christ, and are feasted by the great King; they live always in the Kings Court, in as much as they are always in Gods special presence; they partake of the privileges, Prayers, and Blessings of all the righteous; and they have the Spirit of God in them, to unite them to God and Christ, to led them in the paths of holy life, to comfort them in all distresses, to warn them if they go out either on the right hand or on the left, and to help them in their Prayers, making request for them. The second is the Kingdom of Glory begun or inchoate, Joh. 12.2.& ●4. 3.& 17.26. in which Christ reigneth in the world to come with the spirits of just men in glory, being perfectly freed from sin, and admitted to the clear, immediate Vision and fruition of God their bodies abiding as yet in the grave, expecting full redemption and deliverance. The third, The Kingdom of glory consummate, 1 Cor. 13.10 Eph. 5.5. Mat. 26.29. Mar. 9 47. ●& 10.14. Cor. 13.10. 1 Cor. 15.28. Mat. 25.34. Luk. 12.32. Jam. 2.5. Luk. 1.33. Heb. 12.28. when sin and death being utterly abolished, the Elect being perfectly separated from the reprobate, and all the enemies of God and his Saints being wholly subdued, the Lord only doth rule with his Saints in most perfect glory. This is the consummation and perfection of the former Degrees of this Kingdom, and shall never have end. In the Kingdom of grace we slip and fall often: but when the light of the Kingdom of glory, which is perfect, shall shine upon us, we shall stand firm and stable, all infirmity shall be done away. Q. What is it to come? A. Come, properly is an action of such creatures which have the power of moving, whereby they being absent or far off, do approach near, and become present: whence the metaphor here is taken, but with much enlargement of the sense. Here it signifieth five things: First, The coming and being of that which yet is not come. Secondly, Luk. 13.35.& 19.38. Apoc. 12.10. Christs Kingdom is said to come. First, In regard of means, Mat. 12.26.& 13.19. Mar. 1.15. Secondly, In regard of efficacy, Rom. 6 ●7 Thirdly, In regard of perfection, and by increase of grace, Mat. 13.8. translation into Heaven, Luk. 23.42. and full redemption, Mat 25.34. Apoc. 22.20. Mar. 9.1.2. The continuance of so much of the Kingdom as is already come. Thirdly, Growth towards perfection of those things which are come in truth, but not in perfection of Degrees. Fourthly, The consummation and perfect coming of all things that belong to the glory of Gods Kingdom. The last is, When things concerning this Kingdom are come in their being, that they be revealed and come to our knowledge, for without this coming also we cannot glorify God, in hallowing his Name. Therefore it is, that every special manifestation of Christs glory when it appears to men, may be called a coming of his Kingdom. Thus Christs revealing some glimpse of his glory, is called the coming of the Kingdom of God with power. Q. What great need is there that we should pray for the coming of Gods Kingdom? A. We had need to pray that the Kingdom of God may come, 2 Cor. 4.4. Luk. 11.18. Mat. 12.24, 25 Eph. 2.2, 3. Eph 4.18. Col. 1.13. 2 Cor. 6.14, 15, 19. Psal. 2.9. because Satan hath his Kingdom upon earth, all men by nature being his bond-slaves, living in ignorance, error, impiety, and disobedience: which opposeth strongly against the Kingdom of Christ. All men in words and show detest the very Name of the Devil, but when they do his will, live under his Laws, delight in his works of darkness, subject themselves to the Pope and other his instruments, they are found indeed to love him as their Father, and honour him as their Prince, whom in words they would seem to abhor. As men may approach unto God with their lips, Mat. 15.8. when their hearts are far from him: so may they in their lips be far from Satan, when in their hearts they are near him. Q. What desire we of God in this Petition? A. We pray that God would that the honour of his Name may be amplified, make his Government spread in the hearts of men, that the number of his Subjects may be increased, and subjection augmented in all who are brought under him, till they be perfected in the Kingdom of glory. In a word, we pray, That Christ would convert and bring home his chosen as yet living under the tyranny of Satan, rule in the hearts of them that are already called, and perfect the salvation of his people, and the glory of his Kingdom in Heaven hereafter. Q. What is the ground of this Petition? Psal. 68.34. Psal. 2.6. Mat. 28.19. Psal. 110.2. Eph. 1.10. Psal. 66.3.& 67.4. A. That Christ is the universal, most powerful sovereign Lord of all things in Heaven and earth, the King, Head, and Saviour of his people that he hath redeemed, and will bring home unto his Kingdom, whose government is opposed by Satan, the flesh, the world, not yet perfected by the absolute peace and glory of his Subjects. Q. What do we herein aclowledge? A. We aclowledge, that by our first creation we were under the Kingdom of Gods bounty and kindness, 2 Tim. 2.26. Col. 1.13. 1 Tim. 1.13. and grieve that by sin we fell from it, and so came under the tyranny of Satan, and the revenging justice of God. Q. What are the particular things that we desire? A. The things that we ask, are, First, That God would cast down the Kingdom of Satan, Rom. 5.17, 21. Col. 1.13. Act. 26.18. 2 Tim. 2.26. Psal. 21.13, 14. Luk. 10.18. Psal. 110 2. Rom. 16.20. Psal. 67.2. Cant. 8.8. Luk. 17.21. Isa. 54.2, 3.& 60.3, 4. Gen 9.27. Joh. 10.16. Mat. 8.11. Isa. 60.1, 2, &c. Rom. 11.25, 26. Psal. 2 8. Col. 4.3. Eph. 6.19, 20. Mat 9.37, 38. Eph. 4.11. Mar. 1.14. Mat 4. ●3. Isa. 11.4, 10. 1 Thes. 2 13. Psal. 110.2. 2 Cor. 10.4, 5. 1 Thes. 1.5. Eph. 1.17, 18. Act. 26. ●8. Jer. 3 15.& 23. ●. 1 Cor. 11.23. 1 Cor. 5.3, 4.5. Heb. 3.2, 3, 4, 5, 6. Act. 2.44, 46.& 4.32. Psal 51. 1●, ●9.& 53 6. Isa. 62.7. ●sal. 3.8.& 67.1, 2.& 26.8. 1 Cor. 2.4, 5. Gal. 2.5. 2 Cor. 2.17.& 11.3. Deut. 33.11. Col. 4.3, 4. 1 Thes. 3.1, 2. 1 Thes. 2.4. Col. 2.5. 1 Cor. 5.4, 5. 2 Cor. 2.10, 11. Act 13. Mat. 1●. ●9. and all the props and pillars of it, where yet it is unshaken. In this God is glorious as a lawful King in subjugating usurping Tyrants. I beholded Satan as lightning fall from Heaven. Rule thou in the midst of thine enemies. The God of peace shall tread Satan under your feet shortly. Secondly, That God would plant both outwardly and inwardly the external face, and inward substance of his Kingdom where yet it is not. Other sheep I have which are not of this Fold, them also must I bring, and they shall hear my voice. Ask of me, and I will give thee the Heathen for thine Inheritance. And to this end we pray, that God would sand forth his word into those people that as yet sit in darkness and the shadow of death; that he would powerfully accompany it by his Spirit, to bring his chosen from the power of Satan unto God; that he would give them Pastors according to his own heart, to feed them with knowledge and understanding; that he would erect his own Ordinances, and establish an holy order amongst them, and link them together in mutual love and holy profession of the faith. Thirdly, For the Churches already planted we pray, that God would supply unto them what is wanting, and mercifully continue and increase what good they enjoy; that he would preserve purity of Doctrine, that the Word may be preached purely, freely, with power and authority; that the Sacraments may be administered purely according to the institution of Christ, that the House of God may be governed according to the heavenly policy of that Kingdom, that comely order may be observed amongst the Saints, each man with all diligence, patience, meekness and zeal, doing the duties of his place; that the censures of the Church may be rightly executed; that the good may be encouraged, the evil may be shamed, and so brought to amendment, or else cut off from the communion, and that to the working of true awful credit to the Church, Joh. 14.23. Rom. 14.17. 1 ●et. 5.10. Eph. 1.17, 18. 1 Cor. 1.10. Joh. 17.11. Act. 2.46, 47. Eph. 4.3. Psal. 122.6. Act 4.32. Phil. 2.1, 2, 3.& 1.27. Act. 9.30, 31. Gal 2.9. Deut. 6.7. Rom. 16.3, 9. Philem. 24. Col. 4.11. Isa. 49.23. Eccl. 10.16, 17. 1 Tim. 2.2. Dan. 6.26. 2 Chro. 19, 5▪ Isa. 60.3. Tit. 1.6, 7. 1 Tim. 3.2, 3. 2 King. 6.1. 2 King. 2 3, 15. Psal. 122.6. Isa. 59 21. Isa. 62.7. and advancement of the Kingdom of Christ Jesus. We pray also, that the graces of the Spirit, with the fruit thereof, may plentifully grow and increase, and that God would bless his people with inward and outward peace and prosperity, that being freed from jars, contentions, and external persecutions, that they may walk in the comfort of the Holy Ghost, and mutually edify each other in their most holy faith. And to this end we pray, that God would bless his Church with Christian religious Magistrates, which may be as nursing-Fathers, and nursing-Mothers to his Israel, which may so govern, that their Subjects may live in all godliness and honesty, which may rule for the praise of them that do well, and for the terror of them that do evil: which may advance and defend the only one true Religion among their Subjects. Again, we ask that God would furnish his Church with ecclesiastical Officers, who might both govern and assist according to his will; men furnished with wisdom and grace to discharge their duties, such as be of unblamable conversation, ensamples to their Flocks in good works, whose hearts are set for the building of Gods Kingdom. We pray also for schools of Learning and Piety: for they are the ordinary means to maintain the Ministry, and so the Church of God. A man that hath divers Orchards, will also have a Seminary full of young Plants to maintain it. schools, they are as Seminaries to Gods Church, without which the Church falls to decay: because they serve to make supply of Ministers. And because Paul may plant and Apollos water, and all in vain, unless God give the increase; therefore we pray, that the holy Spirit would work effectually by his outward Ordinances, for the building forward of them that be already called, and the effectually calling of them that be members of the Church by outward profession only. As in the time of the Law, not the Ark alone, nor the Mercy seat covered with Cherubims, but the answers from the Ark given immediately by God, were the undoubted evidences of his most glorious presence amongst them: So not the external sound of the Gospel, nor the bare ministry of the Word, but the powerful work of the Spirit in every man soul and conscience, is the most evident demonstration of the same glorious presence in the daies of the Gospel. The mighty and wonderful works of the Holy Ghost, pricking some at the heart, Act. 2 37.& 9.4, 5. Joh. 1.12, 13. Act. 16.14.& 2 16, 17. 1 Cor. 14.24.25. Isa. 11.6. Psal. 122.3. Phil. 2.2. Jer. 32.39, 40. Rom. 15.31. 1 Thes. 4.9, 12. Act. 4.29. Eph. 6.19. Rev. 2.10. 2 Thes. 1.4. 2 Thes. 3.2. Rom. 15.31. Phil. 1 12, 13.14. Rev. 6.10. 2 Thes. 2.17. Luk. 22.31, 32. 1 Cor. 12.8, 9. Psal. 51.12. Cant. 1.2. Psal. 119.17. Psal. 38.21. Joh. 17.15. Jam. 5.15, 16. Isa. 61.1, 2. 2 Thes. 2.77. Psal. 5.8. Gal. 5.24. casting down others at the sight of their vileness, converting, quickening, comforting, discovering the thoughts, inflaming with burning zeal, assuring the heart of the truth received: this is an infallible witness of the most gracious presence of Christ amongst us. And for the members of the Church we pray, that they may live together in love, being of one mind and one judgement, yielding free and willing subjection to the sovereignty of Christ Jesus, accepting the service and labour of his faithful Messengers, and walking in holiness without offence. Fourthly, For the Church in persecution we ask, that the Ministers of the Gospel may be enabled to preach, and others to profess the truth with all courage and boldness, as they ought to do; that they may be faithful unto death, not fearing what the adversary can do unto them, that they may be delivered from unreasonable men, or protected against them; that the rage of the enemies and constancy of the Saints may turn to the increase of the Church: and that in due time, he would put an end to the misery and tribulations of his Saints. Fifthly, For the Elect of God already converted we pray, that God would strengthen the weak, comfort the afflicted, recall the wandering, uphold them that stand, and led them forward by his blessed Spirit into all truth and holiness. Sixthly, For ourselves converted and all others, we ask, that God would root out the relics of darkness in us, which are as yet not subdued to grace; that he would preserve us to abide in his Kingdom, Cant. 1.2, 3. Eph. 3.16, 17. Isa. 44.3, 4. 2 Thes. 2.17. Isa. 11.14, 15, 16. Psal. 42.1, 2. Mat. 8.11. Eph. 2.19. Psal. 63.1, 2.& 84.1, 2. Col. 1.12. 2 Thes. 1.5. 2 Tim. 4.18. 2 Pet. 3.12. Luk. 12.39, 40. 2 Pet. 1.11. Rev. 22.20. Col. 3.4. 1 Joh. 3.2. Dan. 2.44. Psal. 2.9. Apoc. 2.27.& 12.5.& 19.15. Psal. 69.24. and continually increase and quicken in us all those heavenly virtues that he hath begun of his mercy; That he would subdue all the enmities and impediments, which Satan raiseth to hinder us in this way; That he would give all means serving to this end; as that we may live under his Ordinances in his Church, enjoying the fellowship and society of the Saints. Seventhly, Concerning the Kingdom of Glory we pray, that we may be made meet to be partakers of the Inheritance of the Saints in light, be accounted worthy the Kingdom of God, and be preserved unto his heavenly Kingdom; that we may love, desire, and hast unto the coming of that Kingdom of Glory; that we may be prepared for the coming of that Kingdom; that Christ would bring us to his Kingdom of Glory: and that he would come to judgement, to magnify himself in his just vengeance upon the wicked, and to glorify his Name in the perfect salvation of his people, when death and sin shall utterly be abolished, and all the enemies of Christ and his Saints be put under feet and subdued wholly. Lastly, For such as are uncalled, not belonging to Gods mercy, we pray, That in this life Gods power may bring them on their knees, and that they may be crushed with a rod of iron. CHAP. VI. The Evils that we are to pray against, the wants that are to be bewailed, the special Blessings for which we are to give thanks, with sundry useful Conclusions, that are to be drawn from this Petition. Question: WHat are the Evils that we pray against? A. 1. The tyranny of Satan, dominion of sin, overspreading of false religions, Rom. 7.14.24. Eph. 4.17, 18. Rom. 6.12.& 16.20. Psal. 79.6. Jer. 10.25. Act. 4.25.& 12.21. Lev. 10 3. 2 Cor. 2.17. Col. 2.20, 23. Mat, 15.9.& 16 6. Phil. 3.2. Joh. 9.22. Joh. 3.10. Mat. 12, 25. 1 Cor. 2.3. Jam. 4.3. judge. 21.25.& 10.1. Act. 18.17. Exo. 2.23. Prov. 29.2. Act. 4.17, 18.& 12.1, 6. Dan. 3.4, 5. and cruelty of Antichrist. Let not sin reign in your mortal bodies. Poure out thy wrath upon the Heathen that have not known thee, and upon the Kingdoms that are not called after thy Name. 2. The corruption and mixture of heavenly Doctrine, and pollution of Divine Ordinances with vain devices, carnal rites, and unprofitable traditions. We are not as many which corrupt the Word of God. Ye worship me in vain, teaching for Doctrines the traditions of men. 3. The abuse of Church-censures, when they be committed into the hands of unworthy, unmeet, unlawful Officers, or preverted for the maintenance of error, and disgrace and molestation of the best members of the Church; as did the Pharisees, who made and executed this ungodly Canon, That if any did confess that Jesus was the Christ, he should be thrust out of the Synagogue: Or, as Diotrephes, who cast men out of the Church; for receiving the Brethren. 4. We pray against disorders, scandals, jars and contentions in the Church of God. Whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 5. We pray against Anarchy, when none reign, but every man liveth as he lusteth. Also against evil government, when Magistrates maintain false religion or irrelegion, or tolerate them to the corrupting of the true, or persecute the Gospel of Jesus Christ. 6. We pray against having no ministry and government in the Church; also against a false ministry; as that of Pope, Cardinals, Priests, Jesuits, and such as Christ never instituted: also against ignorant, idle, negligent, scandalous, proud, covetous Ministers and Officers, Hos. 4.6. Cant. 5.7. Mat. 23.13. Isa. 29.11. Isa. 28.7, 8, 11. Isa. 56.10. Ezek. 34.3, 4. 2 Cor. 3.6. 2 Tim. 2.15. 1 Cor. 14.2, 3. Jer. 23.16. Ezek. 13.3, 4. 1 Tim 5.2. Eph. 4. ●0. Act. 7.51. 1 Thes. 5.19. Isa. 11.15, 16. G●l. 1.7. 1 Thes. 2.16, 19. 2 Thes. 3.2, 3. Gal. 5.12. Psal. 51.11. Jer. 7.15.& 52.3. 1 Sam. 26.19. Psal. 119.136. Mar. 3.5. Luk. 19.41. Psal. 101.3. Psal. 119.8. who either cannot or will not teach or govern according to their place; teach idly, rule remissly; teach corruptly, flatteringly, vainly, erroneously, without authority; rule with tyranny, inequally, not according to truth and honesty. 7. We pray that the Spirit of God be not grieved, resisted, or withdrawn, Ye stiffnecked and uncircumcised in heart, and ears, ye do always resist the Holy Ghost: as your Fathers did, so do ye. Quench not the spirit. 8. We pray against all lets and impediments whatsoever do hinder the gathering or progress of Christs Kingdom, the means of grace, and free passage of the Gospel. We would have come unto you( even I Paul) once and again: but Satan hindered us. I would they were cut off which trouble you. 9. We pray that we may not be cast out of Gods presence, nor deprived of his holy Ordinances. Cast me not from thy presence. If they be the Children of men cursed be they before the Lord: for they have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other gods. Lastly, We pray against all decay of grace, enormous and soul sins that hinder the building forward of Christs Kingdom, and revoltings from the way of truth. I hate the works of them that fall away, they shall not cleave unto me. Oh forsake me not utterly. Q. What are the wants which are to be bewailed? A. 1. The evils which we pray against, are wants for which we must mourn; as the tyranny of Satan under which the most do live; the relics and remainders of sin which abide in the best; the want of good means which serve for the furthering of the Kingdom of Christ, as preaching, Sacraments, and Discipline. When we shall see a people without knowledge, and without good guides and teachers, or when we see one stand up in the congregation, not able to teach, here is matter for mourning. So when we see disorders, scandals, abuses in the house of God, then it is time to pray, Let thy Kingdom come. Luk. 9.11. Our Saviour wept over Jerusalem, because they knew not the things which belong to their peace. It is a thing also much to be bewailed, that there be so many impediments and hindrances of the Kingdom of grace, as the Devil and all his Angels, their instruments, the Pope, the turk, Rev. 17.16. and all the rest of the professed wicked of the world, which by subtle enticements and tyranny keep back and repel the means, whereby Christ ruleth as King in his Church. It is a thing to be bewailed that the people of God do fall before their enemies, or be slain by the sword of the ungodly. When the Devil sees one that was sometime of his Kingdom, but to cast a look towards the heavenly Jerusalem, Psal. 44.9, 10. he straight-way rageth against him, and labours quiter to overthrow him. These and all other evils are to be lamented, as we shall see them to abound in the world, or in the Church. 2 We bewail our dullness and sloth, that we cannot pray for, and desire the coming of Christs Kingdom with that attention we ought; that we neglect in life and endeavour, what we seem to desire in Petition; that we strive not to beat down the power of sin in ourselves, nor to bring others to the Kingdom of Jesus Christ, nor to walk in love and unity with them that profess the truth sincerely, when we make this Petition; nor submit ourselves to bear the yoke of Christ, and to be guided by his Laws. Q. What Motives are there which might move us to the devout asking of these things? A. First, To consider the breadth of the Devils Kingdom and Possession, how potent and numbersome his subjects are upon earth, where we dwell Who could see the King holding some shire within his Kingdom, and enemies spread like grasshoppers over the face of all his country? Besides, what good Subject that loved the honour of the King, could think on this, or view it with dry eyes? What true-hearted Israelite was not moved to see David fly out of Jerusalem with ashes upon his head, weeping as he went, a small company following him, when the traitor possessed the chief places of the Land, and great troops resorted daily unto him with shouting and great joy? Secondly, We must weigh what glory it is to God, and security to us, when true-hearted Israelites are increased; as a Prince-like Diadem, such is the multitude of well-ordered Subjects. Isa. 54 2, 3.& 60.2, 3. Prov. 14.28. In the multitude of people is the Kings honour. Multitude of obedient children is the glory of Parents: the praise of a Shepherd is the number of his Flock. In external beauty the first Temple far excelled the second, but in glory it came behind it, Hag. 2.7, 9. because the multitude that resorted thither to worship God, was greater. Thirdly, We must consider the strong battle which this strong man armed, the Devil and his Angels make,( hindering the entrance of Gods Kingdom nationally or personally( to all sincere Ordinances of God, to all the more full conformity and subjection of those who are already converted from Satan to God. If the Thief watch to steal, will not the House-Keeper wake to save himself? If a City be besieged, will it not seek aid, and stand upon defence? When Satan and his Instruments thrust sore against the Kingdom of Christ to overthrow it, we must seek unto God by earnest Prayer to be defended against their malice: If our enemies be ever waking, we should not slumber. Fourthly, To observe what a deal of darkness, and lusts of darkness remain, like Canaanites, as pricks and thorns in us. What communion hath light with darkness, Rom. 7.24. Christ with belial? How should the Child of God patiently endure to feel the stirrings of sin and motions of the flesh within him? Heat and could may agree in one subject and make a middle temper: so cannot grace and corruption, which mutually contend, and seek to expel each other. Fifthly, How prove we are to fall away and be brought back again, and how far we are from being fully subdued to God. All creatures keep their course and standing: but men renewed by grace do slip often, seldom prosecute what they have well devised; that which erewhile pleased, doth now displease; and good actions undertaken they cast away, and contemn. Being conscious of our own weakness, we should fly to the Lord to be strengthened and supported by his might, who only is able to uphold us. Sixthly, What miseries we are here subject to, what blessedness we want, because the Kingdom of God is not fully come. The happiness of Saints is not complete, till the Kingdom of Christ be perfected In this world, so long as they be sojourning towards the heavenly Jerusalem, they be compassed with many miseries, liable to many assaults, pressed with many infirmities, encumbered with sinful motions, oppressed with manifold afflictions, never in quiet till they come to Heaven the place of rest. In Heaven their happiness is not every way consummate, till the Day of judgement. Seventhly, Consider how precious is the Pearl of Divine Grace, and how excellent the Treasure of Divine Glory? Q. What are the special Blessings for which we are to give Thanks? A. Thanks must be given to God, that he hath erected a Kingdom of Light contrary to the kingdom of darkness; that he hath called us unto it; that he doth continually preserve it, Mat. 11.25. Eph. 1.3. Phil. 1.4, 5. Col. 1.3, 6, 11. 1 Thes. 2.13.& 3.9. 2 Thes. 1.3.& 2.13. 1 Tim. 1.14. Apoc. 11.17. protect it, build it forward, bless it with his Ordinances, enrich it with his graces, and keep it by his power against the rage of all his malicious enemies, until the time of happy deliverance. We give thee thanks, O Lord, God Almighty, which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned. Q. What Conclusions may be drawn from this Petition? A. First, It is God alone that can trample Satan under our feet, and dissolve the works of the Devil. It is he that must turn us before we be turned out of the Kingdom of darkness. Prayer presupposeth both want of that we ask, and impotency in ourselves to attain it, or that it is out of our power. Again, the strong man holds possession till a stronger cometh. Now who is, of any other creature, stronger than Satan in such degree as to cast him out? The Papists give some place in this work to the liberty of our will: But though it be true, we turn because we will turn to God yet( we will turn) doth note, not the principal cause, but a cause subordinate, working by way of free disposition, which disposiiton it receive●h from God, not from natural strength; so, still all is by him. Men turn not, because they will not convert;[ because] here noteth the fundamental, radical, prime cause of impenitent not converting, which the will doth by way of disposition, which it hath by nature of itself unto sin: But it is otherwise when we say, This man converts to God because he will convert, for here God is presupposed the principal Agent; man is a secondary and instrumental; the habit disposing him to do this, being grace received from God, not derived to him with his nature. Away therefore with Papists Doctrine which make the will of man in a manner almighty. God offers grace like as a Merchant setteth his wears to sell, leaving it to our will whether we will buy or no. Were this true, if you ask what discerneth me from another unconverted? The answer is, my will; I by the freedom I had of will, took that proffered, which another by the same liberty refused. Thus by the Doctrine of mans free-will the grace of God is trampled under foot, and the pride of man advanced. Secondly, mark who must strengthen, confirm, and perfect all things begun in us, even God the giver of every good and perfect gift. 1 Cor. 2.7. 1 Thes. 5.23. Heb. 13.21. 1 Cor. 1.8. 1 Thes. 3.12. He sanctifieth us throughout, and makes us perfect in every good work. He confirms us unto the end, and makes us to increase and abound in that which is good. Even as the sun first bringing light, doth more and more subdue all the darkness of the air, till it come to full strength: so the same God that first dispelleth the darkness of sin and ignorance, doth more and more perfect the light begun, till it come to Glory. And as the same Physician, which first recovereth us from some deadly lingering evil, must after restore decayed strength and cleanse a l relics of sick matter, by such diets as Art adviseth: so God, &c. What then if we see all weak, ready to overturn; many graces in a manner utterly wanting, so weak they are in us? God that calleth the things that are not, as if they were, is the beginner and perfecter of his Kingdom. Thirdly, That Gods Kingdom is but in part come unto us; we see not all things as yet put under him; many not called, many enemies and evils unsubdued, many works of darkness hanging about us: which must comfort us though we find these things; We could not say this Prayer, were there not enemies still opposing us, in our confl cting course. The Kingdom of Christ were not to come, but already come, if we were perfectly freed from the molestation of the flesh, and the suggestions of Satan We are said to be translated out of the Kingdom of Satan, in regard that we do not voluntarily suffer under him as a lawful King, but unwi●lingly as under an usurper too strong for us. Or rather, because he is begun to be, and certainly shall be cast out. Now that is said to be done, which a while is so in doing that it certainly shall be finished. Fourthly, All Christians must unfe●gnedly desire that God would show himself the absolute Sovereign Lord God, in setting up and establishing his Kingdom of grace, to the utter overthrow of his enemies, and bringing of his Elect in Christ to the Kingdom of Glory. Do good in thy good pleasure unto Sion. Psal. 25.22. Psal. 51.18. Psal. 14.7.& 53.6. Psal. 28.9. Psal 63.2. O that the salvation of Israel were come out of Sion. The holiness of Gods Name in his Attributes, do show themselves most manifestly in the coming of this Kingdom. The coming of his Word to any man, and the work of conversion by the Word, do show the infiniteness of his wisdom, power, mercy, justice, patience, grace and goodness in gathering and saving the Elect; also his wisdom, power, hatred of sin, and justice in overmastering sin and Satan, and revenging himself upon the disobedient, are thereby most manifest. Again, the publishing of the Word, whereby this Kingdom is erected, is the means of revealing the will of God, and of making men able to do his will. Therefore the coming of this Kingdom is to be desired. The Subjects of this Kingdom do yield free and willing obedience unto God, they set forth his praise, and magnify his Name: Psal. 67.3. Psal. 66.3. Isa 60 6. Psal. 29.9. Psal. 96.9.& 89.7. Psal. 110.3. in which respect it is to be asked earnestly, that God may have the glory that is due unto him. In his Temple doth every one speak of his glory, O worship the Lord in the beauty of holiness. Thy people shall be willing in the day of thy power, in the beauties of holiness. God glorifies himself in the confusion of the wicked, and by his over-ruling providence so chains them up, that will they nill they, they do what his counsel hath determined: but the faithful, and none but they, do freely submit themselves to his good pleasure, and celeberate his greatness. Psal. 65.1. Psal 145.10, Isa. 60 21, 22, Thy Saints bless thee, they speak of the glory of thy Kingdom, and talk of thy power. What, that the glory of Christ our King is manifested, as his Church and people do increase and multiply. The brightness of his glory doth shine forth when putting his enemies to flight, and treading down their might, he spreadeth the borders of his Kingdom from one end of the earth to the other, and mightily protecteth his people against their Adversaries. And this is the glory of the Church, that she beareth many Children to God, which walk before him in holiness, and live together in peace. Isa. 11.10. Isa. 60.7.22. Psal. 99 2. Psal. 72.19. His rest shall be glorious. The glory of Christ and his Church do both suffer and shine together: When the glory of Christ shall appear, his Church shall be glorified: and when his Church is glorious, the glory of Christ filleth the world. The diminishing of the Church is the obscuring of his glory, and the breaking forth of the light is the deliverance of Sion. It may further be added, Psal. 122.1. that the coming of this Kingdom doth much tend to the comfort and security of every faithful soul. The way to Heaven seems more easy and delightful, when many travel together, each one calling upon and encouraging other; The power of the Adversary is repelled, and his assaults born off with more ease, when multitudes combine mutually to aid and succour one another; Psal. 42.1, 2. The powerful presence of God in his holy Ordinances doth much glad and rejoice a Christian heart; The Prayers of the faithful are the more effectual, and the Ordinances of God more powerful, when many join in the same Suits, tender the same Petitions before the Throne of grace. And the society of them that fear God, is many ways comfortable and beneficial to good men, to the strengthening of their faith, quickening of their grace, settling of their doubts, kindling of their zeal, and encouragement in the ways of holiness. Moreover, the Elect of God, till they be converted and brought to the Kingdom of Christ, do lye under the power of wrath and tyranny of Satan. They that actually are beloved to be made Heires of grace, be yet actually under wrath, till they be renewed by grace, and grafted into the body of Christ. For these Reasons then we must cry to God, that his Kingdom may come. Doth not every good Subject wish the enlargement of the Kings Territories, the rooting out of all opposites, that set themselves against the prosperity of his Kingdom? So must we, if we be true subjects to the Kingdom of Heaven. Did we border upon the Turkish Empire, so that we were often forraged would it not make us cry to God for help? and shall the devil still sink us in our persons, every where invading, and shall we be silent? What tyranny to Satans and sins tyranny? What wants to the wants of righteousness, peace, joy, &c. in which things Gods Kingdom cometh? We should seek it so far as it is wanting, and joy in it so far as we partake in it. To be naturalised into our Kingdom is a benefit great Ones esteem: but to be within Gods Kingdom, O how blessed! Fifthly, Christ is the King of holy and just men that live in his Church, whom he doth protect, defend, and govern with singular care, love, and tenderness. Psal. 67.4. ●uram prorsus maternam intuendo& servaendo gloriam caelo depingit. Psal. 23.1. Jer 23.5. Ezek. 34 23. Isa. 33.22. I●a. 40.11. Deus Rex est ditissimus, vaelens omnia necessaria nobis praestare. Psal. 2.8. Psal. 97.1. Mal 3.17. Psal. 119.136. Jer. 9.1. field of the Ch. lib. 3. cap. 16. The Lord is my Shepherd, I shall not want. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us. He shall feed his Flock like a Shepherd: he shall gather his Lambs with his arm, and carry them in his bosom, and shall gently led those that are with young. The faithful are the Inheritance of Christ, which he hath purchased to be his peculiar people; they are his choice and select Treasure, which he will keep charily, and preserve with diligence. Sixthly, Every true Christian must seek with his utmost endeavour, that both himself and others be in subjection to God. We should with David and Jeremy bewail the averseness of others, and rebellions they live in against God: and like Paul, bemoan the laws of evil, which dwell in us, &c. If we desire that God would save us, should we not hearty desire that he would rule over us? If Christ be our Saviour, he is our Lord; if he hath redeemed us from death, he doth rule in us by his Spirit. The price of our ransom is already paid to the full, but it hath not full effect in us, till our corruptions be subdued, and our hearts brought to perfect subjection unto the Lord in all things. How would a natural Subject grieve to spy in himself, or see in others much falsehood, much rebellion against his Sovereign? So must we grieve that we and others have hearts so false and rebellious against God. And not only so, but we must endeavour to set up the Sovereignty of Christ in our own hearts, and amongst others more and more. How do men profess perfect conformity and total subjection to men? How do Papists seek to propagate the Popes Kingdom? They find out new words, rather then his Subjects should not be made up: Should not we stir up ourselves to seek the enlargement and building forward of Christs Kingdom? This is one principal end of the preaching of the Gospel, Eph. 4.11, 12. Luk. 4.43. that the Elect unconverted might be added to the Kingdom of Christ, and the faithful converted brought to more perfect conformity. Heavenly graces are the true riches, with which as every man is best stored, he is most blessed. Seventhly, All Christians must here on earth set themselves to seek Heaven and perfect happiness with God in the Kingdom of glory. Prayer is not a windy asking, but a real seeking of the good desired: be taught to pray, Thy Kingdom come, Jer. 29.13. Mat. 3.4.& 4.27. Psal. 34.4. Mat. 0.33. Col. 3.1. Phil. 3.20. Heb. 11.9, 10. we are informed to seek it with all our hearts. We have no way of getting any good thing, but by flying unto the grace of God in Christ, which is done by hearty supplication: but our Prayers must not be idle, as though bare desires were all that is required. Seek first the Kingdom of God. Seek the things that are above. Abraham is set before us as an example of this thing, who did account even the Land of Promise a strange country, looking for and seeking after a City which hath a foundation, whose builder and maker is God. Heavenly glory is the highest of all good things that are to be desired the Pearl of inestimable price, to be valued above thousands of gold and silver. In this world we are but strangers, Heaven is our native country, where our heart should be, whilst in body we are kept here below. Would not an English man( by any case exiled) much long to smell the smoke of his own native country? Thus, if we be heavenly creatures, we cannot but in desire aspire thither, while we are here on earth as exiles and pilgrims from our heavenly Father. All creatures have an inclination to the place where they were bread, and where they may rest; the ston falleth to the earth, Birds delight in the woods. Heaven is the Habitation and rest of the Saints, and an affection towards it is given to every Christian that is born of God. This seeking of the Kingdom of God implieth or presupposeth the knowledge of what it becometh us to know or to do about this Kingdom, or at least an enquiry of the way that leadeth to this Kingdom. Look as a man seeketh earthly things, when he goes out to the crier to learn of them: and look as clients seek their earthly Inheritances, when they go forth to advice with their learned counsel: thus when we come forth to be instructed by the Word of God, which is the Word of the Kingdom, we are said to seek this Kingdom. In those daies the children of Israel shall come, they, and the children of Judah together, Jer. 50.4, 5. going and weeping; they shall go, and seek the Lord their God. They shall ask the way to Sion with their faces thitherward. Secondly, We seek this heavenly Inheritance, when we get sound Title and Interest unto it by faith in Christ Jesus. The Kingdom of Heaven is prepared for the adopted sons of God, Rom. 8.17. Joh. 3.16. who receive Christ, and are united unto him: therefore as we strive more and more to be engrafted into Christ, and rooted in him, we are truly said to seek the Kingdom of Glory. Earthly men seek earthly things, whilst they get their Title to that they shall possess hereafter, made sure and ratified. Thirdly, We may seek this Inheritance of Gods Kingdom in getting something which we may show for our right and title to it. Now this we do by exercising our faith in some Promises, by which God doth freely pass it unto us; as, fear not little flock it is your Fathers will to give you a Kingdom. Luk. 12.32. Joh. 3.18. 1 Pet. 1.3, 4, 5. Thus men seek their earthly matters whilst they get good Copies for that they hold. Now the Promises of God laid hold on, are the only dead and Instrument which can be shewed for title unto eternal life. Fourthly, We may seek this Kingdom in regard of getting ourselves possessed of it: which we do by this means, while we labour to be enriched more abundantly with the graces of the Spirit, and by a sanctified course to draw nearer it and enter it here on earth. Men will not only get right unto the things they seek, but they will endeavour to be possessed, to dig their turf in that Land they purchase. The more the Israelites did subdue the Canaanites, 2 Pet. 1.5, 6, 7, 10, 11. the more they were possessed of Canaan: Thus the more we overcome our sins, grow in graces, the more we grow seized of our heavenly Canaan. Catechism. Tri. par. 4. c. 11 q. 4. The Pearl of Grace is one part of Heaven. What is Glory, but absolute and perfect Grace? What is Grace, but a lively spark of Glory? Grace is in proportion to Glory, as the Suburbs to the City, as the Porch to the Temple, as a little spark of fire to a great flamme; the further we proceed in Grace, the nearer we approach to Glory: yea, the more we grow in Glory. Why have we not Heaven upon earth, but for that our graces are imperfect? Fifthly, We may seek it in regard of getting our Title and Possession made sure to our consciences. Thus we seek earthly Inheritances, not only to be seized of them, but by strengthening ourselves in them. Hence it is, that we will sue our Fines and Writs, which may in a manner after a certain time, put an end to all claims which may be made by any, some few persons on just ground excepted. So we must give all diligence to get those things ascertained unto us; which we do chiefly, while we faithfully lay hold on Gods Promises which promise our protection; 1 Tim. 4.18. as, that he is our God, who will keep us from every evil work to his heavenly Kingdom; while we get the Spirit to witness to our spirits this gift of perseverance which is bestowed on us; while we learn to die by faith, and hold Christ as the Author and finisher of our faith, and raiser of us up at the last day; and the Father who is stronger then all, keeping us in his hand even by his Almighty power, as in a strong Tower unto salvation. We cannot be sure enough of earthly things; we desire to see the bide in the Cage, and have all things so settled as there may be no question. How much rather should we not content ourselves with uncertain hopes of our heavenly Inheritance, but travel to have it settled on us, and thoroughly assured to our souls. Sixthly, We must constantly desire perfect immediate fellowship with God. As the loving Wife longeth to be with her Husband, and to enjoy society with him: so doth the Christian soul to dwell with her Saviour, Head, and Husband in happiness and glory. It will be questioned, Whether it be lawful for a Christian to desire death. The answer is easy; for death and departure hence by death is propounded as a blessing, promised as a blessing, and bestowed as a blessing, Apoc. 13.14. 1 King. 14.12. Isa. 57.1. ●hil. 1.23. Luk. 2.29. 1 King. 19 4. Eccl. 12.7. 2 Cor. 5.8. Joh. 14.3. 2 Tim. 4.8. H●b 9.28. 2 Cor. 5.4. Eccl. 7.22. Rom. 6.7. Apoc. 15.2.& 12.5. 1 Cor. 5.10. Rom. 6.7. 2 Cor. 5.8. and may as a blessing also lawfully be desired. Our deaths-day is our doomsday, that our going to Christ is as his coming to us. Now a Christian may love, and long after the one, and therefore may lawfully desire also the other. Death in itself considered, is an unnatural separation of soul and body, and not to be desired: but as it is to the faithful an end of miseries spiritual and temporal, an entrance into life that shall never change, there is great and good cause why Christians should desire it. Many are the benefits that death brings to good men; It freeeth them from the injuries of the ungodly, the bitterness of correction, the infirmities of nature, the pain of labour, the fear of death. Death is cured by death, while mortality is swallowed up of life. It delivereth them from the temptations of Satan, from worldly provocations and evil examples, from sin and corruption, and from Divine desertion. It bringeth unto them consummation of Grace, perfection of Glory, the inseparable company of Christ, and immediate Vision, and Communion with God. For these causes a man may desire death, but he may not hasten his own end. A man may desire many things to be done, which yet he himself may not do. A man may desire the ministry, yet may he not make himself a Minister. He may desire to have some malefactors taken away by the Sword of justice; yet being a private person, he may not do it himself. So a man may desire death, and seek it at Gods hands; but not procure it or hasten it by any means of his own. We may desire death, but without impatiency( that was Jonas his fault) we may not desire death as weary of Gods work, of doing or enduring what he calleth us unto. We must submit our wils to Gods will, Mat. 26.29. 2 Sam. 15.26. as content to wait Gods leisure, and to abide Gods pleasure for death or life. Eighthly, We are here to note, that the godly must mourn, when the Church is in affliction. Why should not my countenance be sad, when the City, the place of my Fathers Sepulchre lieth waste, Neh. 2.3. Dan. 10.2, 3. Jer. 9.1. and the gates thereof are consumed with fire? Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! If I forget thee, O Jerusalem, Psal. 137.5, 6. let my right hand forget her cunning. Memorable is the answer of Uriah to David, The Ark, and Israel, and Judah abide in Tents, and my Lord Joab, 2 Sam. 11.11. and the servants of my Lord are encamped in the open fields: shall I then go into mine house, to eat and to drink, and to lye with my Wife? Whosoever was the Pen-man of the 102 Psalm, whether David, or some other living about the end of the babylonian captivity, he sheweth himself to be tenderly affencted towards the Church in distress. How importunate is he with God, to arise and have mercy upon Zion? Psal. 102.13. Vers. 14. How doth he put the Lord in remembrance of his Promise to restore it? The time to have mercy thereon, the time appointed is come; How full of passion is that speech, O Lord, thy servants delight in the stones thereof, and have pity on the very dust thereof. Phineas Wife lamented the loss of the Ark, more then the death of her Father and of her Husband. She wanted not natural affection to them, but spiritual affection towards Religion more prevailed in her: once the death of her Father-in-law and of her Husband is mentioned, but the thing she insisteth upon, as that which pinched to the quick, was this, The Glory is departed. 1 Sam. 4.20, 21. Nehemiah found no discontent in his own outward condition, when he sate down and fasted and wept certain daies; he lived in great credit and honour, being Cup-bearer to him, Neh. 1.4. that at that time was the greatest Monarch under Heaven: it was the afflicted case of his poor Brethren at Jerusalem that pricked his heart, and melted him into tears. The godly have mourned when Sion was in misery, and it is charged as a foul fault upon the ungodly, That they are not grieved for the affliction of Joseph. Amos 6.6. The Reasons of this Instruction are evident. First, God is highly dishonoured when his servants fall before their enemies, be lead into captivity, Psal. 74.18, 19.& 79.10, 11.& 89.50, 51. Psal. 10.13.& 42.3. Act. 9.6. 1 Joh. 3.17. or afflicted in any other kind. For then the enemies of the Church grow proud and insolent, the solemn worship of God ceaseth to be frequented, and such as openly professed the Gospel, are compelled to hid themselves in Dens and Caves of earth. Secondly, Christ suffers with his servants, and is afflicted with their afflictions. If Saul breath our threatenings against the Saints, he persecutes Christ. What good Subject is not grieved at heart to see his Sovereign plunged into heaviness and grief? It argueth want of love to Christ, when men have no commiseration of the members of Christ, being in want or misery, in distress, danger, or extremity. For it is not so much they that suffer, especially when they suffer for Christs cause, as Christ that suffereth in them. It is not so much they that want, whatsoever the occasion of their want be as Christ that wanteth in them. Mat. 25.35, 36 42, 43. It is I( saith he) that was hungry, and thirsty, and sick, and naked, and harbourless. And, it was done to me, that was done unto them. When men stand thick together in a throng, and one chance to tread on anothers heels or toes, Why dost thou tread on me, or kick me, saith the one to the other? It is the to or the heel on the foot that is trodden on, kicked or hurt; and the to is far enough from the tongue, or the heel from the head; And yet when the to or the heel is hurt, the tongue in the head speaketh and complaineth as if itself were trodden on. Such a fellow feeling there is between the one and the other, that the one suffereth in the other, and therefore the one speaketh for the other, and complaineth of the wrong sustained by the other, as done to itself. In like manner when persecutors spurn against, and tread upon Christs feet here on earth, Christ their Head crieth from Heaven to them, Why persecute ye me? Christ speaketh for them, because he suffereth in them. Though our Head be in Heaven in happiness, and his body here on earth, yet hath he a sense of those infirmities, that his body is here amnoyed with. Though he be freed from all passion, yet is he not without compassion: though he feel nothing himself, yet hath he still a fellow-feeling of those miseries and distresses that his limbs here endure. council. Bas. Sess. 22. One Augustinus de Roma, was censured in the council of basil, for affirming that Christ was the greatest sinner in the world: and yet his meaning, it may be, was not amiss, though the manner of speech improper, got. sp. to kindle for. for Sion. p. 24. having an eye to the guilt of our sins imputed to him, and the burden thereof imposed upon him. But Salvian an Orthodox Writer sticketh not to say, that Christ is the greatest beggar in the world: as one that beareth his part and hath his share in all the wants and necessities, in all the straights and miseries that all his members in all parts of the world sustain and endure. For is he not in want saith he, that complaineth of hunger and thirst, and bareness and poverty, and restraint of liberty? Or who can be in greater want than he that sustaineth all these, so oft as any godly man sustaineth them? He wanteth not indeed in regard of misery, and yet he wanteth in regard of mercy: he suffers not in his deity of himself, and yet he suffers out of his pity to his. If the Army be foiled in battle, the Prince is said to loose the day: in some sort Christ himself is put to the worse, when the adversaries of the truth prevail. Rom. 12.5. 1 Cor. 12.12. Thirdly, the nearness of conjunction that we have one with another doth necessary exact it of us. We are all members of one body, whereof Christ is Head. And there is a natural sympathy between the members of the same body, 1 Cor. 12.26. being quickened all by the self-same soul. If any one member be honoured, all the rest rejoice with it; if any one suffer,( be it never so base an one) all the rest suffer together with it. Thus it is in the natural body of man; and thus it cannot but be in the mystical body of Christ. Saul turned into Paul, and become a member now of that body, that he was a persecutor of before; Who is weak or ill, saith he, But I am weak with him? Who is scandalised, but I am burnt with it? 2 Cor. 11.29. 1 jo. 2.10. 1 jo. 3.14. Not to mourn when Sion sitteth in heaviness, and goeth in sackcloth, argueth want of spiritual life, sincere love of the brethren, and a fellow-feeling of their miseries, is a sure argument of life: the want of it an undoubted sign of death. It is but a rotten limb, a withered hand, or a wooden leg, that feeleth not, when the head, or but the heel onely is hurt. And surely those that have no fellow-feeling of their fellow-members afflictions, are at the best, but as glass-eyes, or silver noses, or Ivory teeth, that stand for a show in the face or the mouth, but afford little use, and partake not in pain, because they partake not of life with the rest of that body, which by art onely they are set in, or fastened unto. It is no marvel if a piece of wood, or glass, or metal feel nothing though the head be slashed and cut to the very skull, or the whole man be sick at the heart: But to be a lively member of the body, and not to be affencted with it, is impossible. 4. The consideration of our own frailty may enforce it. All things, saith Solomon, come alike unto all, no man can say, Eccl. 9.2. this or that I shall never endure. That that befalleth one man, may befall any man; and much more then, may that that befalleth many. No person or people have any such armor or proof, as is affliction free, but that it may come home, and pierce even to the heart with them. I have known a good old man, saith Bernard, Gal. 6.1. Ex. 34.9. who when he heard of any that had committed some notorious offence, was wont to say with himself, This man is fallen to day, and thus may I fall to morrow; and so bewailed other mens slips and falls as his own. And the like advice, and that upon the self same ground doth the Apostle give us concerning the outward miseries and temporal afflictions of our distressed brethren: think on those, Heb. 13.3. saith he, that are in bonds, as if you were bound with them; and those that are in affliction, as if you were in their body, say some, that is in affliction with them; Laur. Valla. but rather, as being yourselves also in the body, not the body of Christ, or the Church, but in the body of flesh and frailty, subject to the like afflictions which you know not therefore how soon they may befall you. 5. The Church of God is our Mother, the faithful are our brethren, firmly knit unto us by the band of love and profession: Nisi totum corpus been habeat me●bra singula laborare necesse est. Mosl. in Ps. 25.22. which consideration should effectually move compassion and fellow-feeling in their sorrows. If the Mother weep, what child can refrain tears? If one brother suffer, others make lamentation. The daughters of Sion will mourn, if Jerusalem be lead into captivity. 6. We ought to have a fellow-feeling of our fellow-members afflictions, because our sins may have an hand in the procuring of their sufferings. Neither need this seem strange that our sins should be the cause of plagues and judgements upon others, when we the mean while remain free ourselves. We see the like in the practise of physic and Chirurgery. For is not the neck seared and rowelled oft, for the rheum that runneth down into the eyes? A vein opened in the arm or the foot, sometime to turn the course of the blood, spending itself over freely some other way, sometime to ease the pain of the head, and sometime to correct the distemperature of the whole body besides. For Achans sin many of the host of Israel were slain, and yet was Achan still untouched. Jos. 7.1.5.11.12. Gen. 10.18. 2 Sam. 24.15, 17. 1 King. 14.12. Abimelechs whole household were plagued for his oversight, and thousands of Davids subjects destroyed for the trespass of their Sovereign, Jeroboams dear son dyed for his Fathers offence. And why may not the sins of our Nation also be in part the cause of those heavy disasters befallen our brethren in foreign parts. 7. The cause of God should be most dear unto us, as the glory of God is most dear unto him. This is that which the blessed Saints of God use ordinarily, as a strong inducement to move the Lord to mercy, in behalf of his Church and children, overborne by their over mighty and malicious enemies; that his name was reproached, when the adversary prevailed, Ps. 74.18, 19.& 79.10, ●1.& 89.50, 51. Ps. 10.13.& 42.3. 1 Sam. 4.18, 19, 21. and his honour thereby impaired: yea, this was that, that most troubled and vexed them in their fiercest afflictions not their own miseries so much, as the dishonour of Gods name, which their adversaries were wont to triumph over in them. And this is it that must force sorrow from us, when the Church sitteth as a solitary woman clad in sackcloth, mourning by reason of the hand of God upon her. 8. The chastisement of the Church is a token of Gods fatherly indignation, wherewith every good heart is much affencted. For can a good child see his Father take a staff in hand to smite one of his servants, or much more the rod in hand to correct some of his brethren, and not be grieved at it, or affecteth at all with it? especially knowing himself not to be wholly free from such faults as he correcteth them for; yea it may be for ought he knoweth by them more faulty. It is by the Prophet made a note of Gods children, that they tremble at his word. Is. 66.2. Act. 5.11. Ps. 119.119.120. And if they tremble at his word, sure much more at his wrath, though lighting on others onely, Thou takest away the wicked of the world like dross, saith David; And though he were none of that crew, but one that loved Gods Law; yet, My flesh, saith he, trembleth for fear of thee, and I am afraid of these thy judgements. And if Gods children be so affencted with the judgements of God executed upon wicked worldlings for their rebellions against God, and their oppositions to his truth; how much more with those of his chastisements, that he exerciseth his children with, being inflicted upon them by the hand of his and their adversaries( whom he useth oft as executioners) for the profession of his truth. 9. They that mourn with Sion shall rejoice with her. Is. 47.18.& 66.10. The Church shall in time cast off her mourning weeds, for the Lord will return unto her in love and compassion; and then all that took sorrow in her contempt and misery, shall rejoice in her consolation. The ninth observation, God is the onely builder, preserver, defender and redeemer of his Church, Redeem Israel, O God, out of all his troubles, Build up the walls of Jerusalem. As the Kingdom of grace is begun by Gods guiding, Is. 49.26. Ps. 25.22. Ps. 51.18. Es. 1.27. Jer. 50.33, 34. 1 Cor. 3.7. Act. 2.41. so by his help it must also grow, be increased and be preserved, so that the saying of the Apostle is general and most true: Neither he that planteth is any thing, neither he that watereth, but God that giveth the increase, and who doth add unto the Kingdom of his Son new Citizens. Which things although they be so, yet are every one of the faithful exhorted to their power to help forward the Kingdom of God. The Magistrate by his authority promoting the Ministry, the Ministers by teaching faithfully, and with all their power seeking the salvation of the Church privately by praying that the Gospel may have his course, and may spread daily more and more. Finally all the members of the Church according to every one of their callings. God is the protector of his Church; of whom every good blessing pertaining to the welfare of his Kingdom is to be craved: but as we are to pray for, so must we endeavour the furtherance of it, for prayers are not empty wishes, but hearty desires that must be expressed in practise. Lastly, All Christians must desire the coming of Christ to judgement, and until that glorious kingdom of Christ be come, wherein he shall reign in most perfect manner, we ought to continue our prayers for the increase of it. The Spirit and the Bride say, Apo. 22.20. 2 Cor. 5.2. 2 Tim. 4.8. Apo. 19.7. Jo. 14.2, 3. Jo. 17.26. 1 Thess. 4.17. luke. 21.28. Mat. 19.28. Act. 3.19, 21. Jo. 5.28. Come Lord Jesus. Henceforth is laid up for me the Crown of righteousness, which the Lord the righteous judge shall give me at that day: and not unto me onely, but unto them also that love his appearing. 1. The day of judgement is the marriage day of the Lamb and of his spouse the Church, who shall be received into his palace of state to abide with him in glory for evermore. In this life each faithful soul is contracted unto the Lord, but the solemn marriage shall not be till the day of full redemption, which is the general judgement. 2. At that day the faithful shall obtain full and perfect redemption, sanctification and glory. That is the day of refreshing, restitution, and blessed deliverance unto them. 3. The glory of Christ is never fully revealed until that day, when the Kingdom of God being perfected, Col. 3.4. the devil and all ungodly men trodden under foot, all offences taken out of the way, and all powers abolished, by which God was after a sort hindered, that he could not rightly appear unto us, as he is in himself, when these things being accomplished the Lord shall clearly and fully manifest his glory unto his Saints. But when we desire that God would hasten the deliverance of his Church, we ask also that the elect which yet remain, might all of them( not one excepted) be gathered quickly: and that the Church might quickly be freed from all calamities, the godly might rest from their labours, that their might be an end of sin and wickedness 4. That the glory of God in the perfect restitution of his Church and confusion of his enemies might be manifested. It is the good pleasure of God that we should pray for this deliverance of the Church; and freedom from all evils at that day, shall be given to them that groaning under the crosses of this life, do hearty wish and desire it. CHAP. VII. Of the third petition, The things therein to be noted, what is meant by the will of God, by In earth, and As it is in heaven. The ground of this petition, with the particular things therein desired, and reasons to show the necessity thereof. The benefits of obedience, with the sin and misery of disobedience. Question: WHat is the third petition? A. Thy will be done in earth as it is in Heaven? Quest. Why is this petition necessary? A. 1. The name of God is acknowledged to be holy, when men do his will on earth. For then God is glorified on earth, Jo. 17.4. Ph. 1.20. when those under him finish the work he hath set them to do: which is then done, when the wills of all the subjects of his Kingdom are subject to the will of their Lord and King. Mal. 1.16. Ps. 40.7, 8. Ezek. 36.26, 27. Ph. 2.13. Heb. 13.21. 2. Unless God cause that every man do his will in that particular place wherein God hath set him, the Kingdom of Christ cannot be conserved and flourish. 3. We cannot be the Citizens of the Kingdom of God, unless we do his will. But of ourselves by reason of the corruption of our nature, we cannot do the will of God. Quest. What things are to be noted in this petition? A. Two things, 1. The matter, that Gods will be done. The thing to be submitted unto, is Gods will, implied in a special emphasis in the praticle [ thy] importing thus much, not the will of Satan, or the will of men, but of God. For these words thy will, must needs have reference to the words of the preface, Our Father. 2. The matter of doing, taken from the pattern and sampler of the Angels doing Gods will. Quest. What is signified by the will of God? A. The will of God[ to omit other significations] in Scripture signifieth two things. 1. The decree of God concerning future events. Ps. 115.3. Es. 14.27. Mal. 3.6 Es. 46.10. Rom. 9.19. 1 Pet. 3.17. Pro. 27.1. Act. 1.7.& 4.28. ●s. 36.6. Rom. 11.33. The Lord doth whatsoever he will. The counsel of the Lord shall stand, and I will do all my pleasure. Who hath resisted his will? But the petition is not meant of this secret will: first, because no man can know it, nor search it out until it come to pass, whereas to the doing of this will, knowledge is necessary. Secondly, For that it is unresistible and cannot be withstood by any man. Thirdly, for that there are no promises for the performing of it, seeing a man may do the secret will of God, and perish as Judas, Deut. 29.29. Rom. 12.2. Deut. 29.29. Mar. 3.35. Ps. 103.21. Math. 7.21.& 12.50. 1 Pet. 2.15. Heb. 10.36. Act. 21.14. Jo. 6.40. Jo. 14.1. 1 Thes 4.3. Rom. 6 13. Jo. 9.31. Rom 12.1, 2. 1 et. 2.15 Rom. 8.29. Eph. 3.10. Pilate, &c. Fourthly, A man may do the secret will of God, and yet sin, and purpose what is not agreeable to the secret will of God without sin. 2. The word of God, which is his revealed Will, setting down what we ought to do, believe, or leave undone, The Ministers of his that do his pleasure. And this is meant in this place. Now of the whole revealed Will of God, there be three special points, which principally belong to this petition. 1 To believe in God through Christ. This is the will of him that sent me, that every one which seeth the Son, and believeth in him, should have everlasting life. 2. Sanctification of body and soul, This is the will of God, even your sanctification. 3. The bearing of afflictions in this life, Those which he knew before, he did predestinate to be made like to the Image of his own Son. Quest. What is it to do the Will of God? A. To obey it, and that both in prosperity and adversity, All that the Lord hath said, Ps. 142.10. Deut. 6.1, 2. Deut. 27. ●0. Ex. 24.7. Deut. 4 6.& 5.1. Act. 21.14. Eph. 6.6. Heb. 13.21. Jam. 1.25. 1 Pet. 4.2. we will do and obey. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments. Quest. What is meant by these words, In earth? A. Earth in this place, is put by a Metonymy of the subject, for men dwelling on the earth; Ps. 33.8. Ps. 67.2.7. Ps. 65.5. Ps. 96.9. as in that of the Psalmist, Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. The persons who should do this Will, are noted forth by the place where they live, and where this Will must be done: see, all men on earth must desire that Gods will may be done on earth. Man by nature doth his own will and the will of Satan: but he is to desire and do not his own will, but the will of God. Quest. What is the meaning of the words following, As it is in Heaven. A. These words show the manner how we must pray to do the will of God, that is, readily in all parts, constantly with some resemblance to the heavenly creatures. Ps. 103.20. luke. 1.6. 2 Reg. 23.25. Ps. 119.112. Ps. 103.20, 21. These persons are pointed at by the place where they are, and where they do the Will of God, viz. heaven, and its meant of the Holy Angels, who in heaven, do show willing, ready, faithful and constant subjection and obedience unto God. And this is signified in the Scriptures when they are said to be winged, and to stand continually beholding the face of our heavenly Father. The particle in which the force of the sentence doth lye, Heb. 12.23. 1 Sam. 15.22. is not here a note of parity, degree or equality, but of similitude, likeness, and truth. In heaven the Angels obey God, in Earth men Living ought to be obedient. Ps. 143.10. Jo. 5.30. Act. 21.14. Mat. 26.42. Deut. 29.29. Ps. 119.106. Col. 3.16. Quest. What desire you of God in this petition? A. That whatsoever God revealeth as his Will unto us, which he would have us do, or by event maketh known as his Will in us, which we must suffer, that we may obey him both in the one and the other; like as the heavenly creatures obey him, that is, speedily, readily, faithfully, and constantly. Quest. What is the ground of this petition? Mal. 1.6. 1 Sam. 3.18. Rom. 7.12. Isa. 39.8, 1 Pet. 4.2. A. That God is our absolute Sovereign and gracious Father, whose Will is the rule of Justice, most Holy, Equal and Good, whereunto by debt and covenant we must be conformable, and which God of his grace will enable us to do. Quest. What do we aclowledge concerning ourselves? A. First we aclowledge that once we were in that condition, that we might have done the will of God, whereunto we were obliged by the covenant and commandment of justice, and the debt of former favours received. Secondly, that since the fall we are apt to do our own will, but to neglect, yea resist the will of God, and to cast off the yoke of Christ: Tit. 3.3. with which rebellion is joined inability to do what is commanded, or to suffer patiently what is laid upon us. Quest. What are the particular things we desire of God in this Petition? A. First, we desire grace to deny our own wills: because they are corrupt, unjust, and dangerous, Es. 58.13. 1 Pet. 4.2. luke. 9.23. Gen. 6.5.& 8.21. Rom. 8.7.& 7.24. which may be proved by the corruption of the understanding after the fall, from which evil thoughts, devices, counsels, purposes and resolutions do flow: which Moses affirmeth to be evil in man even from his childhood, as also Paul saith, That the wisdom of the flesh is an enemy to God, because it is not subject to the Law of God, neither indeed can be. Now if the understanding be corrupt, the will must needs be evil: and if we be not able so much as to will well, we are much less able to work well. Besides we are not in our own power, but belong unto the Lord: wherefore our own reason or will must not bear sway in our counsels and doings, we must not set before us this end to seek what is expedient according to the flesh. Mat. 16.24. Ps. 1 9.8. Vers. 19. Vers. 36, 37. Vers. 133. 1 Cor. 15.10. 2 Cor. ●. 5. 1 Cor 13.9. Ps. 119.18.33.34. Col. 1.9, 10. Eph 5.17. Deut. 4.14.& 5.1. Is. 8.19, 20. Ps. 1.2.& 119.97. ●rov. 2.1, 2. Prov. ●9. 2.& 4.5, 7. Jo. 6.29. Rom. 1.5.12. Heb. 10.36, ●8 Heb. 11.6. Rom. 14.23. ●s. 86.11. Zeph. 2.3. Ps. 119 32, 36. Ps. 51.6. Tit. 3 8. Phil 1.10. 2 Cor. 2.17. Gen. 17.1. H●b. 13.18. 1 Tim. 1.5. M●t. 6.1, 2. luke. 18.11, 12. Ps. 119.112.167, 168. Ps. 119.60 Deut. 5.28, 29. This renouncing of ourselves is so necessary, that Christ will aclowledge none to be his disciple, unless he first deny his own will. Howbeit because nothing is more hard then to renounce our own will, because we are carnal, and love ourselves, and our own too carefully, we are taught to ask it of God that he will bring this to pass, and give us power to renounce our own wills. Secondly, we pray that God would not leave us to ourselves, our own errors and wicked desires. I will keep thy statutes: O forsake me not utterly, I am a stranger in the earth, hid not thy commandments from me, Incline my heart unto thy testimonies, and not to covetousness. Turn away mine eyes from beholding vanity. Order my steps in thy word; and let not any iniquity have dominion over me. Thirdly, we beg the true knowledge of Gods will, so much as may direct us in doing well, and guide us in every good motion, desire, and action: for otherwise how shall we do it? How can that servant please his master, who cannot tell what he would have done of him? Most men will have books of statutes in their houses, and if they be to deal in any great matter they will take counsel of their books: In like manner men should acquaint themselves with the word of God, which is the rule of righteousness, according to which they ought to walk. Fourthly, we crave increase of Faith that might season every affection, command every thought, and subdue every passion into the obedience of Gods will and govern in every action. It is the will of God, that we should live by faith in all estates, inseparably adhering to every commandment, and resolutely holding fast every promise, though it be far above our apprehension. Fiftly, We beg humility of heart and spirit, that we might be ready at all times to submit ourselves to the good pleasure of God. Seek ye the Lord, ye meek of the earth▪ seek meekness, seek judgement. 6. Truth, soundness, integrity, uprightness, and sincerity is to be prayed for, that they may be inwardly increased, and shine forth in all our practise and conversation. Thou requirest truth in the inward parts. Paul prayeth in the behalf of the Philippians, that they might be sincere and without offence till the day of Christ. It is the commandment of God, that we should be inti●e and upright in all things: but what he commandeth, that must we crave of him by hearty supplication. 7. Willingness, delight, diligence and fervour in well-doing is to be asked of God, that the heart being set at liberty, we might be able to set upon that which is pleasing in the sight of God, freely, with cheerfulness, and without delay. Thy people shall come willingly. It is good to be zealous in a good matter. Ps. 110.3. Gal. 4.18. Psal. 119.45. Vers 60. Ps. 119.143. Ps. 119.35. Jo. 4.34. Col. 2.7.& 10. Heb. 13.18. Ps. 119.36, ●7. Deut. 26.14. Heb. 13.20.21,& 6.1. 2 Cor. 7 1. 1 Pet. 1.14, 15. 2 Pet. 1.5. 1 Thess. 4.1. Ps. 119.6. Ph. 2.13. Heb. 13.21. Ps. 17.5. Act. 20.24. Ps. 139.24. Gal. 6.9. 2 Thess. 2.16, 17. Act. 24.16. Ph. 3.13.14. 2 Thess. 3.13. Ps. 119.44.112 Apo. 2.10. 1 Cor. 11.1. Ps. 106.3. Rev. 13.10. Col. 1.11. Eph. 6.15. Rom 5 8. 2 Sam. 15 25, 26. luke. 9.23. Jam. 1.2. Heb. 12.7. Act. 14.21. Mat. 16.24. 2 Cor. 6.4. Act 4 13.& 5.29 1 Cor. 16.13. 2 Tim. 2.25.26. I will run the race of thy commandments, when thou shalt enlarge my heart. I made hast and delayed not to keep thy commandments. Make me to go into the path of thy commandments, for therein I delight. 8. We pray that God would give us grace more and more to renounce and die to our own will and works; that he should continually kindle and keep alive in us a desire, care, and endeavour in all things to live honestly in our conversations and particular callings, and strengthen us with grace more fully in all parts to obey him, till we feel not ourselves, but Christ thinking, speaking, working in us. As ye have received of us how ye ought to walk, and to please God, so abound more and more. 9. That he would enable us wholly to do whatsoever he requireth, and give us not onely to will, but to do his pleasure fully in one thing as well as another. Hold up my goings in thy paths, that my foot-steps slip not. led me in the way everl●sting. 10. That he would establish us to persevere constantly in his obedience, unto the end, and in the end, without starting, fainting, or intermission. So shall I keep thy Law continually, for ever and ever. Blessed are they that keep judgement, and he that doth righteousness at all times. 11. That he would give us in all the evils we endure, to make his Will our will, and bless his Name, and enable us with strength of grace aforehand, to bear whatsoever it shall please him to lay upon us. My brethren count it all joy, when ye fall into divers tribulations. 12. That he would strengthen us with boldness and courage in well doing, against the fear of persecution, loss of goods, liberty or life. Grant unto thy servants, that with all boldness they may speak thy word. Lastly, we pray that God would bring such as belong to his mercy from the snare in which they are taken to do the divels and their own will, to do his pleasure and work in his vineyard. Quest. What considerations should move us to the more devout making of this request? A. These three. 1. The necessity of making this Petition. 2 The great benefits of obedience. 3. The miserable estate of them that live in disobedience. Quest. How may the necessity of making this petition appear? A. First if we consider how most live in the open breach of Gods commandments. Would it not grieve a good subject to see men trample down the Kings Laws, and every one run upon his own head? Secondly, if we think how many things daily we offend in our unfruitfulness, which maketh us rather to be utterly idle and pick straws, then gird up ourselves to holy thoughts. Our idle light discourse, our inordinate affections, our trespasses every where, and following our own lusts. Thirdly, if we remember and call to mind what unsoundness, insincerity, partiality, unchearfulness, sloth, coldness, we shall find in doing the work of God. We are dull in hearing, slight in prayer, negligent in preparing ourselves to the Sacrament, inconstant in our purposes, loose in our thoughts, senseless under the burden of sins, troubled at the sins of word or dead that break forth to our disgrace, careless of what our conscience telleth us to be amiss betwixt God and our own souls. Fourthly, how imperfectly, and in a sorry fashion, we perform our daily duties both towards God and one another, what a deal of sin cleaveth unto them, that we cannot perfect the things we desire. Fifthly, our inconstancy, which maketh us no sooner in a good thing, but we are out again: and as little birds leap from pale to sprig, so we are out and in, off and on, and through sloth cannot hold out at these works, which are a dead work to our unregenerate parts. Sixthly, our utter impatience to think, will, do, perfect in some sort, and persevere in any good things, and the strength of our natural inclination carrying us another w●●. sense of want makes earnest in seeking help; the hungry belly will cry for bread. He that feels corruption haling him to that which is evil, cannot but cry to the Lord for strength of grace. Lastly, the manifold discomforts which the devil doth muster against us, that he might keep us from entering into, or continuing on, in any good action. Quest. What are the benefits of obedience? A. 1. This is the way to gain the honor and reputation of wise men. This is your wisdom and understanding in the sight of the Nations. Deut. 4.6. Eph. 5.15, 17. Jer. 4.22. jo. 7.17. Act. 13.22. To be wise unto evil is the greatest sottishness: to be wise in obedience the greatest prudence. 2. By doing Gods will we shall come to more knowledge of his will. If any man will do his will( saith Christ) he shall know of the doctrine, whether it be of God or no. 3. To fulfil Gods will, is to be a man according to Gods own heart. It is to approve a mans self to be Gods child, and Christs brother: Mar. 3.35. He that doth the will of God, the same is my brother, sister, and mother, saith Christ. 4 God will mercifully hear the prayers of them that devote themselves to the obedience of his will If any man will do his will, him he heareth; Jo. 9.31. Ps. 50.23. and to such belongeth the salvation of God. 5. All blessings spiritual and temporal are promised, and shall be conferred upon them that obey the commandments, and walk before God in love, If ye know these things, happy are ye if ye do them. But to him that is happy, no good thing is wanting, no evil can approach. 6. Jo. 13.17. The Kingdom of Heaven is graciously promised to them that walk in obedience. Quest. What is the miserable estate of the disobedient? A. 1. They are children of wrath, Eph. 2.3.& 5, 6. Rom. 6.16. because they remain children of disobedience. 2. They are yet in the power of sin; for his servants they are whom they obey. 3. These men cannot scape without punishment. He that knoweth not his masters will is worthy stripes, saith our Saviour, But he that knoweth his masters will, and yet prepareth not, luke. 12.47, 48 neither doth according to his will, shall be beaten with many stripes. 4. Disobedience doth exasperate God, he could not else have been so much provoked by Adam and Eves transgressing his will, for to curse the world in such sort that it groaneth under the burden of it unto this day; and to damn all men in eternal flames, had not the very Son of God by taking the curse upon himself, saved a chosen number of them. How did Sauls disobedience provoke the Lord against him? Who because he rejected the Word of the Lord, the Lord rejected him; 1 Sam. 15.23. yet his fact was such, as carnal reason could, and did say much in excuse of it; but it was disobedience. Wherefore let no willing transgressor of Gods Will, deceive himself, nor suffer any man to deceive him: For such things cometh the wrath of God upon the children of disobedience. Eph. 5.6. For this is most certain, That Christ cometh in flaming fire, 2 Thess. 1.8. to render vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. CHAP. VIII. The Things that we bewail, the Evils that we pray against, the special Things for which we are to give thanks, with the several useful Inferences that may be drawn from this Petition. Question. WHat are the things that we bewail in this Petition? A. 1. We are to bewail the corruption of our hearts, that we are so prove not to regard, will, or do the Commandement of God, but to rebel or disobey. Put a match to an heap of Gunpowder, on a sudden it will be all on a flamme; and as long as we add matter to the fire, it burns: so by nature we are most ready to sin, so soon as the least occasion is given; This sinful disposition of heart, with all the corrupt motions, desires and lusts that issue from it, are to be bewailed with grief. 2. We are to be displeased with ourselves for our slacken and imperfect obedience to God, Psal. 119.18. Isa. 29. ●3.& 48.1. jer. 5.2. Mat. 15.7, 8. 2 Tim. 3.5. and for our hypocrisy, privy pride, ignorance, infidelity, unwillingness, presumption, deadness of spirit, coldness, inconstancy, murmuring, rebellion, disobedience, and many other wants which break out when we are in doing Gods will. There is no servant of God, but hath wants in his best works, which are matter of mourning unto him. 3. We must bewail the errors of our life, who forgetting the Word of God, which should have been our counsellor and guid, have often stepped aside after the imaginations and lusts of our evil and deceitful hearts. In many things we offend all. 4. It is to be lamented, that many times when we pray with the lips, or slightly with the heart, Thy will be done, in dead and truth we lean to our affections and lusts, that oppose themselves to the Law of God. Est. 3.5, 6. 1 Reg. 21.4. Psal. 43.5. Jon. 4.8, 9. Luk. 15 28. Mat 6.24.& 13.22. Rom. 12.2. 1 Tim. 6.9, 10. 2 Tim. 4.10. 2 Chro. 33.10. D ut. 9.24.& 31.27. 1 Sam. 15.23. 2 Pet. 2.7. Gal. 6.9. Mal. 1.13. Ezek. 9.4. Jer. 9 1, 2. Act. 7.51. Rev. 16.9. Gen. 4.13. Exo. 16.23. Numb. 21.5. Deut. 1.27. job 1.22. 1 Cor. 10.10. Iude 16. 1 Sam. 28.7. 1 Sam. 31.4. 2 Sam. 17.23. Act. 16.27. 5. We must humble ourselves for our unquietness of mind, dejectedness, discontent and impatience, when God lays any across on us, either immediately by his own hand, or by his instruments, as disobedient Children, unkind neighbours, tart or sour companions of life. It is Gods will that we should suffer affliction, and withall humble ourselves under his mighty hand. 6 We must here bewail the sin of the world, as ignorance, pride, hypocrisy, worldliness, ambition, schisms, contempt of Gods Word, oppression, irreligiousness, profaneness, weariness in well-doing, open rebellion, worldliness, murmuring, plasphemy, seeking to Wizards for help, &c. Lot was vexed with the unclean conversation of the Sodomites from day to day: so ought our souls to be vexed and grieved continually at the wickedness of our time. Q. What are the Evils that we pray against? A. First, We pray against spiritual desertions, that we be not given up to blindness of mind, the spirit of slumber or giddiness, hardness of heart, unbelief, inordinate lusts, the carnal desires of the flesh, and the assaults of Satan, Rom. 13.13, 14. Psal. 119.36, 37, 133, vers. to be enticed, or drawn aside by them, to do what is displeasing unto God. Incline my heart unto thy Testimonies, and not to covetousness. Turn away mine eyes from beholding vanity. Secondly, The particular evils that must be bewailed, Zach. 3.1. 1 joh. 3.4. 2 Pet. 1.4. are to be prayed against, as being contrary to the will of God, which is to be done of us in faith, according to knowledge, with sincerity, integrity, cheerfulness, speed, humility, diligence and constancy, viz. the will and power of Satan, the dominion of sin, &c. ignorance, Rom. 8.7. Hos. 4.6. Heb. 5.12. 1 Tim. 1.13. Deut. 10.16. Psal. 95.8. Prov. 23.35. Isa. 56.12. jer. 44.16, 17. Rom. 2 4, 5. 2 Tim. 3.13. Hos. 6.4. joh. 5.35. Gen. 30.1. Eccl. 7.12. Iud. vers. 16. a purpose and resolution to continue in sin, hypocrisy, profaneness, inconstancy, murmuring, or complaining against Gods providence. Q. What are the special things for which we are to give thanks? A. We give thanks to God, that he hath begun to enlighten our minds with the knowledge of his truth, hath begotten us unto a lively faith, and hath been pleased to renew, incline, govern, and effectually move our will, that things spiritual and Divine do delight, content and please it: when as by nature of ourselves we can savour nothing but what is carnal. Who am I, Rom. 7.25. 1 Chro. 29.14. and what is my people, saith David, that we should obtain strength to offer so willingly after this sort? This is a most glorious, merciful work of God, far more excellent then the natural fashioning of us in our Mothers Womb, as spiritual life is to be preferred to temporal, and the joys of Heaven exceed the pleasures of this world. Q. What Conclusions may be gathered from this Petition? A. 1. Every Christians desire, Prayer and endeavour in this life must be, that Gods will be obeied in all things. Teach me to do thy will, Psal. 143.10. joh. 5.30. Gen. 26.5. for thou art my God. Our Saviour saith, I seek not mine own will, but the will of my Father which hath sent me. For God is an absolute Sovereign, good reason therefore that his will should be the Law of his creature. The will of the Lord alone is good in itself and perfect in every point, as being the will of our most excellent and heavenly Father, who commandeth us nothing but that which is good, Rom. 7.12. Rom. 12.2. and layeth upon us nothing but profitable to our salvation. And if the heavenly Angels do refuse to do no Commandement, but most willingly execute whatsoever is required of them, it were a shameful and foul thing for us, who by nature are lost, and yet redeemed by the son of God, and adopted to be his Brethren, to resist the will of God, or draw back from his holy Precepts. How can we for shane weary, grieve, and dishonour him by our disobedience, Isa. 7.13. Heb. 3.10. Rom. 2.23, 24. 1 Tim. 6.1. joh. 17.4. who hath in his unspeakable mercy honoured and advanced us, above all we are able to comprehend? Rather it is our duty to glorify our heavenly Father by a cheerful, mildred and filial submission of ourselves to his will in doing whatsoever shall be commanded. I have glorified thee on earth,( saith Christ) I have finished the work which thou hast given me to do. The Apostle in all his sufferings comforted himself in this, that he knew Christ should be magnified in his body, Phil. 1.20. whether it were by life or by death. For this end Christ hath redeemed us from the curse of the Law, the bondage of Satan, and sinne-revenging justice of God, that we should live no longer according to the lusts or will of men, Luk. 1.74, 75. 1 Pet. 4.2. Phil 2.13. Isa. 48.17. but according to the will of God. 2. It is God that giveth us both will and dead, maketh us persevere in every good Word and work, teacheth us to profit in obedience. Not being able of ourselves to do what is truly acceptable unto God, we sue unto him for grace: nor being able to go forward, we entreat him to uphold, incite and strengthen us. This necessity of Divine grace we confess in this Petition. 2 Cor. 3.5. 1 Cor. 15.10. Cant 1.4. jer. 31.18. Psal. 119.5, 18, 36. ●sal. 239.24. Hos. 14.8. Merc. in h. l. joh. 15.5. 1 Cor. 15.10. We are not sufficient of ourselves to think any thing as of ourselves. We cannot move till God breath into us the life of grace: and when he ceaseth to stir and carry us forward, we cease to move. Draw me, we will run after thee. In thoughts and words we are like echoes, we cannot speak inwardly or outwardly till God hath spoken first to us. In the deeds we do, he prepareth them and worketh them first, we after him in nature, as a Boy writing under one who leadeth his hand in that he writeth. Of me is your fruit found: without me ye can do nothing. I laboured more abundantly then they all, yet not I, but the grace of God that is with me. 3. No mans obedience is perfect: for that we pray for, is not yet attained. In many things we offend all; in the good things we do, Gal. 5.17. we cannot perfect them. The flesh lusteth against the spirit. Concupiscence and lust doth still war in our members, not for a time, but as long as we live in this world, and diffuses its poison into our best actions. Not that our best deeds are sins, but that they are sinful by reason of the corruption that cleaveth unto them: As Wine having some water mingled with it, yet is called Wine: for the best part giveth denomination to the whole. The work of the Spirit in respect of that order and degree which God hath instituted, is perfect: but it is his pleasure only to begin our perfection in this life, and to consummate it in the life to come. But we must remember, that good works are so: of God, that they are wrought by us, they are the works of God, but in and by us as his instruments, from whom their imperfection ariseth, and not from him, who is the principal Agent never deficient. 4. Christians must detest the works of the flesh, and take care that they be not misled or over-ruled with corrupt and carnal lusts, though they carry a show of piety and godly zeal. If any one will be my Disciple, he must deny himself. The Disciples were urged with zeal, when they desired fire to come from Heaven, and consume the Samaritans, Luk. 9.54. who refused to give entertainment unto our Saviour. Mat. 16.21. Rom. 13.14. Peter was carried with love when he persuaded his Master to spare himself, but he heard from him, Get thee behind me Satan. Take no care for the flesh to fulfil the lusts thereof. It is the greatest slavery to be a bond-man to his desires, and to be carried headlong with lust and longing to obtain what we covet. Again, it is much better to wish and desire that which is just and right, then to obtain what is contrary to the Law of God, virtue and sound reason. And he is in worse case, whosoever doth compass that, which rashly, and by impulsion of carnal lust or appetite he desired, though in itself not unlawful, then he that doth not obtain, what he hath well desired. And if we look into the Scripture, we shall find, that the godly did never follow their own pleasures, or grow indulgent to their affections, but it was much to their hurt or damage. 5. True Christians must be as careful to have good lives, Rom. 6.13. 1 Pet. 2.15. words, works, as good hearts. We say not only Thy Kingdom come, but Thy will be done. Every man will hope he hath grace in his heart, and yet no man careth for obedience in his life: Iam. 1.21. Mat. 7.21. but the not doers of Gods will deceive themselves. Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven. God hath made the whole man, and requireth obedience of soul and body. Each man shall be judged according to his works, Rom. 12.1, 2. and receive according to that he hath done in this life, be it good or evil. The Law of God bindeth the whole man to his good behaviour, and not the heart alone: if it reach to the inclination and thought, much more to our words and actions. What, that it is incredible to think that the heart should be right and honest, when the tongue is perverse, or the conversation dissolute? And because nothing is more excellent, honourable, sweet and comfortable, than to serve God, and to led our life according to his Law and Precepts, what can a Christian wish or desire more, than to walk in the ways of God, than to conceive nothing in mind, to undertake nothing in action, which is repugnant to the Law of God? It ever went well with the Saints, whiles they walked in their uprightness: it ever went evil with them, if they turned aside into any by-path. 6. Prayer must be made, and care had that Gods will be done in an holy manner. The heavenly manner, as well as the lawful matter of doing Gods will must be observed. Eph. 6.6. Rom. 1.9. Mat. 22.37. Servants are exhorted to do the will of God from the heart. Paul served God in spirit. The tenor of the Commandement is, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy thought. The same external act may be done by the righteous and by the wicked; Isa. 58.3. both may come to Church, hear a Sermon, receive the Sacrament, give an alms: it is the manner of doing that makes the difference. This is the heart, life and very soul of every good action. Actions which are good in the matter thereof, yet do stink, and are very iniquity in Gods account, Isa. 1.13. if they be not done aright. Jehu was commanded to execute judgement upon the House of Ahab, and rewarded for it: but his heart was not upright, Hos. 1.4. 1 Cor. 7.10. and that fact is censured as murder. 7. Every Believer must abide in that Calling, wherein he was called, and submit his proper judgement to the will of God, who doth provide better for us, then we can wish or desire. Every man must keep his order, and with cheerfulness faithfully execute the charge that is committed unto him, and do those things that be proper to his Calling. All Christians have a double Calling; one general, another special: and it is the Lords will that every one of us in all the actions of our life should look to our own Calling, which is as it were a standing appointeed to every one of God, that we should not run at random in the whole course of our life: to which, whosoever desireth to hold a right course in doing his duty, must needs apply himself. This is the direct means to obtain good success in the things we go about: for God of his infinite mercy and grace hath promised to direct our actions, studies, counsels and endeavours, that none other events shall follow them, then which he knoweth to serve for his glory and our salvation. 8. Christians must not content themselves in any thing they have attained, but must strive to perfection. Heb. 6.1.& 13.20, 21. 2 Cor. 7.1. Let us go on unto perfection Natural things in their manner long after the perfection of themselves. Light bodies are not well and quiet, if they be not above, and in their place. An Infant is still growing in the womb till all parts be perfected; and when it is come into the world, it resteth not till it come to perfect stature. So that it may justly be doubted, there is not truth of Christianity, if there be not a desire and longing after the perfection of Christianity. Be perfect, as your heavenly Father is perfect: in every thing, Mat. 5.48. and every way perfect. If the beginnings of grace be sweet, what shall the consummation be? If the first recovery out of sickness be welcome and delightsome, who doth not long for perfect health? Can any man take pleasure in his defects? I count not myself perfect, saith the Apostle, Phil. 3.12.13, 14. but I forget that which is behind, and strive hard forward towards the mark. We must shoot at the highest Mark, though we take up our Arrows short enough daily. When we call men still on, they think we know not what we would have, do they not thus and thus, & c.? But he that laboureth not to be better, will grow worse and worse: for who gathereth not, scattereth. Neither is there cause why any man should object, as if Christ might seem contrary to himself, when he teacheth us to strive to attain that perfection of Angels, which we cannot come unto but only in Heaven. Calv. in har. Evang. in Mat. 6.10. For it is not needful when we pray that the earth may be obediently framed to the beck of God, to examine and sift every man, but it is sufficient by this Prayer to testify, that we hate and are sorry for every thing that we see contrary to the will of God, and desire that it were taken out of the way: not only that it may be the Ruler of all our affections, but that with such cheerfulness as becometh us, we may give ourselves wholly to fulfil the same. More plainly, Albeit it be confessed that we cannot in this world perform perfect obedience to the will of God, yet notwithstanding it is required of us to take in hand to do it as well as we can, and to pray God in the Name of Christ, that by sending his holy Spirit, he would bend our minds thereunto, and mercifully pardon whatsoever weakness remaineth. For even then the Lord heareth his Children, when according to his will they ask those things which here they cannot have, and which he hath decreed not to make perfect in them in this life: to wit, when he doth increase in them the gift of sanctification, so that they profit every day more and more in the knowledge and performance of his will, and as for the want of their obedience he doth not lay it to their charge. Besides, the Lord doth require perfection of us in the Covenant of grace, though he be pleased to accept of sincerity: Now what God doth require of us, we must beg of him. St Pauls Prayer for the Church of Corinth was that they might not do any evil, 2 Cor. 7.13. although he knew that no man liveth which sinneth not, although he knew that in this life we must always pray, Forgive us our sins. It is our frailty, that in many things we all do amiss, but a virtue, that we would do amiss in nothing, and a testimony of that virtue when we pray that what occasion of sin soever doth offer itself, we may be strengthened from above to withstand it. They pray in vain to have sin pardonned which seek not also to prevent sin by Prayer, even every particular sin by Prayer against all sin, except men can name some transgression wherewith we ought to have truce. But things impossible must not be asked; as it is for us in this life to do the will of God, as the Angels do. First, This Particle[ As] signifieth not the degree, but the kind of obedience, sc: sincerity and uprightness. But to ask and obtain this of God, is not contrary to this Decree. Secondly, Things simply and in themselves impossible are not to be asked: but things in some sense impossible, if we have respect to the Decree of God, may lawfully be desired. Now perfection is not simply impossible, but in respect of Divine dispensation; not absolutely, but during this life. For God will give grace to them that ask it, to do his will in respect of inchoation in this life, in respect of consummation in the life to come. Non enim angustis huju● vitae spatijs circumscrebitur hujus Petitionis effectus. till. Synt. p. 2. de orat. Dom. 19. Therefore consummation is to be desired, and the impossibility in this life patiently to be born. Consummation is to be desired in this life, that we might obtain it hereafter: for he that doth not pray for it now, shall never possess it at any time. But it is one thing that we cannot obtain perfection, another, not to desire it. For God will have us to desire it every moment, though he will not give it in this life. It nothing pertains to us to search the Decree of God, and what he hath determined to do: when we have this Rule prescribed, that we should ask according to the will of God. Therefore we ought to subject ourselves to the will of God, and to ask those things that God willeth us to ask, whether he hath decreed it or not. In brief, We must desire, strive after, and hope for continuance, increase, perfection of grace, which in full measure we shall obtain in the life to come. 9. In all sufferings that God shall lay upon us, we must be patient, cheerful and constant. The Lord hath ordained, that by afflictions his servants should be made conformable unto his Son Jesus Christ. Rom. 8.29. It is set down as a Canon, that by many afflictions we must enter into the Kingdom of Heaven. Act. 14.21. And this is a very principal use of this Petition, thereby to comfort ourselves against the offences of afflictions, and of this present world. For when being spent with long sickness we pine away, are contemned of most men, suffer injuries and persecutions, finally are tried with a continual across, then do we find how hard and difficult it is to say this from the heart. If any man will be the Disciple of Christ, Luk. 9.23. 2 Tim. 2, 3. Heb. 12.6, 7. he must deny himself, and take up the across. We are by profession Souldiers, who must endure hardness The will of God is good and holy, when he doth afflict, as well as when he doth command or bless. 1 Sam. 3.18. Isa. 39.8. 1 Pet. 4.13, 14. It is the Lord, saith Eli, let him do what seemeth him good. Good is the Word that thou hast spoken, saith Hezekiah. It is a singular honour, that God should call us forth to suffer any thing for his Name sake: and by our patient suffering his Name is glorified. There want not manifold Examples to encourage us in suffering for the truth. When the Brethren besought Paul not to go to Jerusalem, because he was there like to be delievered into the hands of the Gentiles: What mean you( saith he) thus to weep and to break mine heart: Act. 21.13.14. for I am ready not only to be bound, but also to die at Jerusalem, for the Name of the Lord Jesus, which the brethren at Caesarea hearing, held themselves quiet, and said, The will of the Lord be done. 10. In proposing examples for imitation, we must set before us the best, and such as we know to be good, perfect and heavenly. In following such examples, 1 Cor. 11.1. we shall always find matter of humiliation, when we see in them how short we come of what we should do, how much we are wanting in our best services. Also looking upon them we shall always have cause to proceed on, and grow better and better: for as yet we have not attained the Mark. Heaven is the hope and Inheritance of the Saints, unto which they are born anew and adopted; into which they are admitted by grace, and which they shall possess in glory hereafter: good reason therefore that they should strive for perfection, and accustom themselves to walk according to the policies of the New Jerusalem. What though they cannot be as perfect as their copy, yet the better the copy is, the nearer they may learn, the more eagerly will they strive to come to perfection. Once man could have obeied perfectly, and again shall possess sanctification perfect and complete in every degree. 11. In Heaven is all perfect obedience. There is neither defect nor failing there in the least circumstance. 1 Cor. 13.12. 2 Per. 3.13. No unclean thing can enter into it. When the Angels, who abode not in the truth, had sinned, they were cast out of Heaven, never to be admitted into that Mansion again. Heaven is the Throne of God, the Habitation of the holy Angels, Heb. 12.23. and of the Souls of just and perfect men: so that in it there is no place for sin or temptation. CHAP. IX. Of the Fourth Petition, showing the signification of the Word Give. And what is meant by Bread, and Daily Bread. Why this Petition, for Temporal, is put before others, for Spiritual Things. Question. WHat is the fourth Petition? A. Give us this day our daily Bread. Q. What doth this word Give signify? A. To Give signifies First, 1. To appoint or ordain. Josh. 9.27. Rev. 1●. 3. 2. To teach or instruct; a● receive is to learn. Gen. 23.9, 13 Prov 9.9. Prov. 4 10. Psal 28.4. Numb 21.21. Psal. 6.10. Gen. 20.6.& 31.7. Psal. 55 22.& 66.9. Exo. 3.19. Deut. 16, 17. 2 Cor. 8.5. Gen. 28.20. Psal. 2.8. joh. 3.16. Gen. 31 9. Gen 32.10. 2 Cor. 9 9, 20. To sell for a full price or valuable consideration. For as much money as it is worth, he shall give it. Secondly, To recompense according to desert: Give them according to their deeds, give them after the work of their hands, render to them their desert. Thirdly, To permit or suffer. Thou wilt not give or suffer thy holy one to see corruption. Fourthly, To consecrate and offer willingly. Every man shall give according to the gift of his hand. These gave themselves to the Lord. Fifthly, To bestow freely and graciously. So Jacob vowed, If God will give me Bread to eat, and raiment to put on. God hath taken away the cattle of your Father, and given them unto me And thus it is taken in this Petition: for God is not indebted to any man, but whatsoever we receive from him, is of free gift. The full sense of the word is, Give possession, give right, give continuance, give leave and ability to use and keep aright and holy; give a blessing to the right and holy use of daily Bread. Q. What is meant by Bread? A. 1. Christ is c●●●ed the true and living Bread that came down from Heaven. joh 6.32, 50, 5●, 55. Isa. 55.1, 2. ●rov. 9.5. Heb 5 14. Jer. ●5. 16. Heb. 6 5, 6. Act. 20 7 1 Cor. 10. ●6. 1 King. 13.9. Gen 14 18.& 45.23. Gen. 47.13. Psal. 1●4. 15. Ruth 1. ●. Lev. 3.11.& 2●. 6. Numb 28.2. Eccl 9 7. Gen. 3.19.& 18.5. Exo. 2.20.& 18.12. Isa. 58.7. Ezek. 18.7. Isa. 3.1 Deut. 8.3. Lev. 26.5, 26. Mat. 4.4. Prov. 27.27. Jer. 11.19. Psal. 147.9. 2 King. 6.22, 23. Gen. 31.54. Mar. 6.36. with Mat. 14, 15. Mat 15.2. Luk. 14.1. Prov. 31.14. Hag. 1. ●. 2. The Word of God is compared to Milk, Water, strong Meat, Wine; and we are said to eat or feed upon it: though it be not expressly called Bread, unless it be once in the Proverbs. 3. The Sacrament of the Lords Supper is called Bread. 4. Material Bread made of corn to nourish this natural life, is signified by it; as when Bread and Water are distinctly name, or Bread and Wine, or Bread and Meat. 5. Bread is taken for the grain whereof it is made. 6. It is taken for all kindes of Meats, whereby the natural life is sustained and cherished. In the sweat of thy brows thou shalt eat thy Bread, that is, thou shalt get thee food. The Lord will take away the stay of Bread, and the stay of Water, that is, of Meat and Drink. Man liveth not by Bread onely. Goates milk is called Bread; Honey, 1 Sam. 14 28. Flesh, Job 6.7. The fruit of Trees is called Bread. The food of Beasts is called Bread. To set Bread and Water before men, is to prepare great Provision. To buy Bread is interpnted to buy Victuals. To eat Bread with one, is to dine or banquet with him. And generally all food necessary for the maintenance of this life is signified by this word Bread. Q. How must it be taken in this Petition? A. 1. Some understand it of the spiritual Bread that cometh down from heaven, and giveth life to the world, even Christ himself the spiritual Manna, promised in Paradise, figured in the wilderness, fore-spoken by the Prophets, shadowed in the Law, manifested in the Gospel. The reasons they render of this exposition are; First, this prayer is a compendiary sum of all the holy Doctrine concerning God and our salvation in Christ, wherein it cannot be thought, that he himself and our incorporating in him( the root and basis of all good things we have from him) should be omitted, being that which he so presseth us to seek, Jo. 3.3.& 6.32. &c. and giveth the first place unto in all his doctrines. Secondly, the method and order of the petitions were not so natural, to ask earthly benefits before heavenly blessings. Thirdly, the Analogy and correspondence of these later petitions with the former three; for as they beginning with the great and glorious name of God, fall afterwads to his adjoynts of the Kingdom, and honour: so these begin with Christ and regeneration through him, the fruits whereof are justification and sanctification, which follow in their place: as the Apostle agreeably hereunto reduceth the benefits we have by Christ, to these three heads, and that in the same order: regeneration the root and mother of the rest: justification and sanctification, 1 Jo. 5.8. the two twins, and noble pair that cometh from it. There he three that bear record in earth, to the soul and conscience of every true believer: The spirit or part regenerate: Water, whereby we are washed and cleansed from our sin, Heb. 9.14. 1 Jo. 1.7, 9. 1 Jo. 5.6. and blood purging and abolishing both the root and fruits of it; which is attributed to the blood of Christ. And that is so to be taken in this place, not for expiation, is gathered by that the Apostle said before, This is he that came by Water and Blood, that is to say, not our justifier onely, which all men do willingly embrace: but to sanctify us also, which men will not easily be brought unto. Fourthly, Seeing it is plain, that by obtaining pardon for our sins, and righteousness in Christ( which is asked in the fifth petition) consequently we have all the blessedness that belongeth to it, one part whereof is this, to have all outward things, as additaments and appendances cast unto us, so far as God hath appointed them for our good; Mat. 6.33. and further then that, we have no warrant to desire them: It seemeth not so likely, that either our Saviour Christ would rent these things asunder, and transplant one from another, especially to set the fruit before the branch that beareth it, or in so short a sum admit of repetition, which must needs follow, if being else where included, we ask them here by name. And this also may serve to prove, that no defect or maim can justly be imputed to this absolute form of prayer, though outward things come not within compass of the fourth petition. Fifthly, the doubling of the Article, This our bread this daily, sheweth it to be no common Bread, jo. 6.32. but a Bread of some rare and singular qualities; the very like doubling of the Article to that purpose, we find in the self same argument, the bread the true. And most aptly is Bread here taken up, to express our spiritual conjunction with Christ, being that which to the worlds end must represent him in the Sacrament of the Lords Supper. Sixthly, the word translated daily, which maketh all the doubt, being never red but in this prayer onely, and therefore of an uncertain signification, is derived from {αβγδ}, not as it is expounded competent or sufficient for our nature, that is, for our sustenance and nourishment( for of that signification of the word, you shall hardly find any example, as H. Stephanus in his Greek Thesaurus noteth) but in that sense which the Scripture useth it( and never otherwise) as it signifieth wealth and substance: luke. 14.12, 13. Tit. 2.14. from whence are derived two words of near affinity, {αβγδ} here, and {αβγδ}, one noting that, which as the remain and overplus of our substance, we lay up in store and keep for a Jewel; the other, that which excelleth all wealth and substance, Rom. 9.5. Eph. 4.6. Ps. 119.14. which( among many other) is one signification of the preposition {αβγδ}) And so doth {αβγδ} aptly answer {αβγδ}. I rejoice in the way of thy testimonies, as above all substance. And it seemeth that our Saviour Christ doth herein allude to that saying of Solomon, Cant. 8.11. If a man would give all the substance of his house, for this love, he would be utterly despised. Lastly, It is not probable that in so heavenly compendious prayer Christ hath taught us to ask any terrene or earthly thing. This exposition is confirmed by the consent of Fathers: but amongst the Papists themselves it is disallowed for these reasons. Cham. tom. 4. de Euch. 1. 9 cap. 11.§ 26. Maldon. in Mat. 6.11. Mat. 6.34. Jo. 6.34.& 4.15. luke. 11.3. Bell. tom 4. de oper. bon. in part. ● cap 6 Gen. 28.20. P●o. 30.8. Mat. 14.20. Jam. 5.13. 1 Reg. 8 35. 1 Pet 5.7. Ph. 4.6. 1. We pray Give us this day, as though we were forbid to beg for the morrow, as it is explained in the verses following. But the spiritual bread we may ask not for a day onely, but all the dayes of our life. 2 We ask this Bread as a thing necessary for us every day, as it is manifest by the words, Our daily bread: But it is not necessary to receive the Sacrament every day. 3. The examples of the Saints, the commandment of Christ teach that earthly blessings may lawfully be asked. If God will give me bread to eat, and raiment to put on, saith Jacob: Give me neither poverty nor riches, feed me with food convenient for me, saith Agur, Pray that your flight be not in the Winter, saith our Saviour, Is any man afflicted, let him pray? Is the heaven shut that it doth not rain, pray and the Lord will hear? We are exhorted to cast our care upon God, not for spiritual things onely, but in all things, making our requests known unto him. But if earthly blessings must be desired, it is most agreeable to reason to refer them to this petition, the words themselves sounding so clearly for it. If the desire of temporal blessings may be referred to any other petition, it is indirectly, not as the proper object of that petition, and that to many as well as one. The reasons alleged to the contrary are easily answered, as will appear in the exposition of the words following. 2. The Papists generally, and some Protestants expound it of bread Sacramental and corporal both. Their reasons be, Bell. ubi sup. first the Lords prayer should be very imperfect and maimed, if the meat of the body should be craved so diligently, without any mention of spiritual meat. 2. In the same Chapter the Lord doth prohibit the care of corporal things, Rhem. annot in Mat. 6.11. therefore it is not probable he would teach us to ask corporal things onely or principally in this petition. 3. The Bread that here we ask is superstantial, that is, the bread that passeth or excelleth all creatures. But this reason fighteth with their opinion, as it doth with the truth: For if the Bread we ask excelleth all creatures, how can we beg corporal sustenance under the name of Bread? Bellarmine maketh this objection, and returneth such an answer as directly overthroweth the jesuits argument. The word {αβγδ} saith he, Bellar. ubi supra if we consider the sound, doth signify supersubstantial: but if we consider the subject matter, it is no more but substantial or essential, that it may seem to be referred not so much to the excellency, as the necessity of Bread. For the Greek Fathers, who best knew the force of the Greek word, as Basil, Gregory Nyssen, In Qu. brev. q. 25●, orat. 4. de orat. Dom vise jansen. har Evang. c 41. Catech. tried. par. 4 c. 13. q. 5, 6. E●even copies of the old transl●●ion in Mat. hath ●aily bread. Francis. Luca. Burgensis. Maldonat. in. Math. 6.11. Chrysostom, Theophilact and Euthymius in their Commentaries upon matthew the 6. do say, {αβγδ} to be substantial bread, that is, bread fit for the nourishment of my substance. Whereunto the ancient Interpreter had respect, who renders it Daily, that is, what bread we daily need. And whereas the vulgar edition in this place of matthew, hath supersubstantial; He answereth, first there be many ancient books of the vulgar edition who have not supersubstantial, but Daily. As it is manifest that Cyprian red it, and the whole Latin Church, which in the Lords prayer, which without doubt it took out of matthew, hath always prayed and prayeth, Our daily bread give us this day. Moreover as the Greeks red {αβγδ}, and yet having no regard of the preposition expound it substantial, why may not we latins red it supersubstantial, that Word may answer to word, and yet without regard of the preposition expound it substantial? Add that when the vulgar Latin edition doth render the same word in Luke Daily, in matthew supersubstantial, the word supersubstantial must so be expounded, that it may fitly agree with the word Daily. But it will most fitly consent, if by the word supersubstantial, we say that bread is signified which is daily necessary for the nourishing and conserving of our substance. Finally, supersubstantial may be the same that very substantial: as superabundare is valde abundare. In which signification supersubstantial bread, and daily bread is altogether the same. For therefore it is very necessary, because it is very substantial. Thus far Bellarmine directly contrary to the Annotation of the jesuits. But not the reason of the jesuits onely, but that opinion of our adversaries is disallowed by Maldonate, for the reasons before laid down out of him against the first opinion. To them that object[ as in the second reason above mentioned in defence of our adversaries opinion] it is not probable that in so heavenly a prayer Christ would teach us to ask any earthly thing onely or principally: He answereth, that Christ intended not to command us to seek earthly things, to which we are prove by nature: but to instruct whence and how we ought to seek them. For he teacheth us to seek them, Vis. jansen har. Evang. cap. 41. pag. 262. 263. not from earth, as bruit beasts, but of God, as men; not for all ages, but for the present time. But this is not an earthly, but an heavenly precept; and that so far, that very few obey it though Christ have taught. Thus this second opinion is sufficiently confuted by the adversaries themselves. Further their exposition may be disproved by these arguments. First our Saviour Chr st, who condemned vain repetition, and by a form of prayer provided a remedy against the same, is made here of the Jesui es to fault against his own rule: for that which is contained in the second petition, they teach to be asked in the fourth. Secondly, they lodge in one petition things of divers kinds, and far removed in nature, spiritual, and corporal, heavenly and earthly: yea( according to their dotage) the creature and the Creator, which if they were well herbinged should not have lain so near together. Thirdly, hereof it should ●ollow, that he taught them expressly to ask that which he had neither institu●ed, nor instructed them of, and whereof his disciples were utterly ignorant. For the Sacrament of the Supper was not as yet instituted, jansen. ubi supra. and the Sacraments of the old Law, they make but bare and naked figures or signs, severed from the spiritual food that they represent. Lastly. seeing it is also quotidian or daily bread as they confess it, it ought every day to be asked of the Lord, and consequently daily to be received, if it may be come by: unless men will mock the Lord, in asking that which they will not take, when it is offered. Whereby first, are condemned the elder Churches which used this great liberty: secondly, they bewray their own sacrilege, that make no show of offer of it unto the people but once a year: whereupon they may better call it their yearly, then their daily bread. Thirdly, they bewray again the foolish superstition of the whole Clergy, to whom it is accounted for an heinous crime, if they consecrate the friday and Saturday before Easter. 3. The true and general received opinion is, that by bread in this petition is meant all corporal food, yea all things necessary to the maintenance of this life, Gen. 28.20. Mat 6.32. 1 Tim. 6.8. Act. 14.16. usually comprehended under these two heads, food and raiment. Also by bread are meant the causes and good effects of bread, as fruitful seasons, good temperature of air, health and cheerfulness, as the Apostle saith, He filled our hearts with food and gladness. And because in this petition Christ would comprehend all corporal things which are necessary required for the passing of this life: Gen 25.21. Mat. 8.6. 1 Tim. 2.2. 1 Reg. 8.36. therefore the word Bread in this place is rightly extended further, to all things which in policy, economy, in the f●rtility of the earth, and such like are required to the necessary, honest, quiet passage o● this life. Q If this petition concern temporal things, why is it put before the other for spiritual? A. 1. In the ranking of these petitions our Saviour did not intend to note what is first or last in order. Calv. har. Evag. in Mat. 6.11. Es. 44.22.& 59.2. Lam. 3.44. Scult. deprecat. cap. 25. For seeing our sins are as a cloud that hinder the access of our requests into the presence of the Lord, and separate betwixt us and his mercy, it is necessary that we ask first the pardon of our sins. 2. If order must be respected in these petitions, we may say, that Christ did not will to follow the order of dignity, priority or excellency; as if the temporal estate of the body were more needful, more excellent, or more to be desired, than the eternal life of the soul: but of nature and infirmity, as the natural life is before the spiritual, and a man must have a being in nature, before he can have a being in grace; and a comfortable natural life is both the fitter subject for the life of grace, and fitter instrument by which grace worketh, and doth the will of God upon earth. Righteous life presupposeth life, and to live virtuously it is impossible except we live. The Apostle in exhorting men to contentment, 1 Tim. 6.8. although they have in this world no more then very bare food and raiment, giveth us thereby to understand, that those are even the lowest of things necessary, that if we should be stripped of all those things without which we might possibly be, yet these must be left; that destitution in those is such an impediment, as till it be removed, suffereth not the mind of man to admit any other care. For this cause first God assigned Adam maintenance of life, and then appointed him a law to observe. Gen. 1.29. Gen. 2.17. Gen. 4.2. Gen. 4.26. For this cause after men began to grow to a number, the first thing we red they gave themselves unto, was the tilling of the earth, and feeding of cattle. Having by this mean whereon to live, the principal actions of their life afterward are noted by the exercise of their Religion. Therefore the petition wherein we are taught to desire corporal food, is set before them that concern the good of our soul. Of this order we may give these reasons further. 1. Request to have a comfortable natural life and being upon earth, doth follow immediately upon the request of doing Gods will on earth, because the dead cannot praise God. And if a man be not gathered into Christs Kingdom before death, there is no hope: For there is no work, nor device, Is. ●8. 18, 19. Eccl. 9.5. nor knowledge in the grave. Wherefore because no man can do the will of God on earth, except God give him a comfortable life upon earth, this petition followeth next the other in a most holy order. 2. It is usual in Scripture, that the thing which is least to be insisted upon, is placed first in order, before that which is sometimes more excellent that having finished the less worthy subject in few words, it might dwell more largely upon that subject which was more worthy. So our Saviour in one petition, and in few words doth express the desires of a natural life; but spendeth more words about the spiritual life, in the petitions following. 3. Gods indulgence and yielding to mans weakness might cause this order; giving him leave to ask things more sensible, thereby raising him to ask spiritual. Jo. 4.53. Gen. 28.20. As our Saviour by curing mens bodies, did led them on to know that he could and would cure their souls: letting it appear to them, he could as easily say, Thy sins are forgiven thee, as to say, Rise and walk. In like manner, men may by the experiment they have of Gods power and goodness to preserve the body, be lead to seek unto him, with assurance that he both can and will save their souls. 4. In this petition Christ teacheth us not to seek bread or things necessary, to which by nature we are prove of ourselves without any spur, but whence and in what sort we ought to seek them. For he lessoneth us to seek them, not from earth, Hac petitione cavet, ne peccata fiant, sequente, quomodo facta remittantur. Maldon. in 6.11. as bruit beasts, but from God, as Christians: not for all times, but for the present day. But this is an heavenly, not an earthly precept, and that so far, that few have learned it of Christ our Teacher. 5. It might be added, that when Christ teacheth us to ask bread, he hath not so much regard of the body, as of the soul. For he cutteth off the greatest and most vehement affection, from which the greater part of sins doth bud and spring. Q What is meant by Daily Bread? A. The Greek word {αβγδ} hath bread great difficulty, and not being used in any other place of Scripture, is differently interpnted of Divines. Some render it consubstantial, M●rius Victor. advers. Arri. Maldon. ubi supra. Drus. Epist 26. Piscat. in Math. 6.11. Act. 7.26& 16.11.& 23.11. Lib 5. de Sacram Hierom. come. ad Ezek. 18 Aug. de verb. Dei. sec. 29. Deut. 32.29. 1 Par. 20.1. Prov. 27.1. Gorranus superadditum substantia ad sustentationem. Basil. inter reg. 252. Em. Sa. Ad substantiae nostrae conservationem necessarium. luke. 11.4. Barradim: Panem ad substantialitatem. hoc est, panem nostrae substantia necessarium. This is the forc● of the preposition {αβγδ}, ut aliquid superadditum designet. Mat. 6.33. In quaest compend. exlicat. def. 242. luke. 15.12. that is, bread of the same substance with us. Hierom writeth that he red in the Gospel of the Hebrews {αβγδ} crastinum, as though there should be some opposition between this day and to morrow, and we should beg for this Day, Bread for to morrow. And the opposition of the words doth well agree, but the sentence doth not agree: for Christ doth not teach, but forbid us to be careful for that morrow. Others translate it succedaneum, that is, which succeedeth to bread already spent, and that it succeed the nature of our body requireth, the word being derived of the participle {αβγδ}; of which we say, {αβγδ}, sc. {αβγδ}, that is, the day succeeding, Ambrose confesseth and Hierom doth not dissemble, that {αβγδ} doth signify that which cometh or succeedeth. Xenophon speaketh thus, {αβγδ}, vertente seu present anno. And {αβγδ} sequente hyeme. For those things are called {αβγδ} which are to come. And Demosthenes against Midias, calleth the assembly that was next to follow {αβγδ}. In the seventy it is found used for the time to come. And as Plutarch in Sertorio speaketh {αβγδ}, they went about all the houses in order, or they went about from house to house. So bread {αβγδ} may be adventans or adventitius, which it sufficeth not to have taken once, but which in this vicissitude of changing times, had need to come oft every day. And hereunto agree those compositions, that hesiod calleth that victum {αβγδ}, which is sufficient and necessary for a year. Plutarch in Pericles calleth that {αβγδ}, which is required for every day. It is translated by some superveniens, that is, as Varinus interpreteth it {αβγδ}, that we attribute it not to our industry, but to the gift of Cod. Or, that bread is not the principal thing which is to be desired in this petition, but adventitium, adjectitium, accessorium. It is ordinarily expounded Bread fit for the nourishment of my substance, or agreeable to my condition. Thus Basil, Suydas, Theophilact, and Euthimius, and of later Writers, very many expound it. Two words be derived of {αβγδ} as it signifies substance or riches {αβγδ} that signifieth a peculiar select, notable treasure, and {αβγδ} that signifies vulgar, frugal, necessary, sufficient. And so this Petition doth excellently consent with that of Solomon: Prov. 38.8. Chemnit. har. Evan cap. 51. bez. annot. in Mat. 6.11. Mercer. in Prov. 30.8. Jansen. ubi supra. Feed me with food convenient for me. And may well be translated essential, substantial, elimentary Bread, not that which is delicate, not superfluous. There be some that think it most fitly rendered Daily, as may be understood by that which followeth, Give us this Day. For there is no antithesis of words, but a similitude and likeness of the sentence. And it signifies, that God doth give necessary food to his servants every day. Therefore we ask of God, that he would not suffer our Diary to be wanting to us this day. For we speak to God as Children, who going to school in the morning, in the first place do require the appointed Portion of Bread for that Day. Gen. 7.13. Lev. 23.14. And then it is an Hebraism: for as the substance of the Day is put for the Day itself: so the Portion of Bread which answereth to the present day, may well be called substantial. The Syriack Interpreter for daily Bread, readeth, Bread of our want or necessity; whose exposition may well agree with most before alleged. Jer. 22.15. Lev. 26.5. Eccl. 5.11. 1 Tim. 6.8. These are the several conjectures of Learned Divines touching the signification of this word, who yet agree in substance, that daily Bread fit for our condition is here begged of God. For the word Daily may serve for each Interpretation, as it is evident in ordinary use of speech; where daily is applied to what doth succeed, is vulgur, must be received daily. CHAP. X. The Reasons why this Petition is to be made. Who must pray, Give us. How earthly Blessings are to be desired, whether absolutely, or with condition. In what sense Bread is said to be Ours. The difference betwixt the Wicked and the Godly in possessing outward Blessings. That it is both lawful and necessary for a Christian to lay up for time to come. Question: WHy is this petition to be made? A. 1. Such is the frailty of our nature, that we are not able to continue in health one day without these helps, and as it were props to uphold this decayed and ruinous cottage of our mortal bodies; less able to forbear them then many Beasts. For seeing there was necessary use of our meat in the time of our innocency, the necessity by our fall is much greater. 2. God would have us to cast all our care upon him, 1 Pet. 5.7. Mat. 6.32. Hos. 2.8. Joel 2.22. and not only the care of spiritual things: for our heavenly Father knoweth that we stand in need of these temporal things. 3. God will be acknowledged that it is he who giveth us, whatsoever pertains to our daily Bread, and is angry if any think, that he hath received them from any other; and hath commanded us to ask them of him. Nay, 1 Reg. 8.35. it is great impiety to attribute the things which pertain to our corporal sustenance to our industry, or to the creatures, or to ask them of the Saints. 4. It is a great portion of piety to ask the food of the body with solid confidence of our heavenly Father, when the care of earthly things doth hinder many from embracing and following the truth of Religion. Q. Who must pray, Give us? A. All, both poor and rich, must pray, Give us: Gen. 28.20. 1 Cor. 4.7. 2 Cor. 9.10. 1 Cron. 29.12, 14, 16. Hos. 2.8, 9. Deut. 8.17, 18. Deut. 2.5. Jam. 1.17. Heb. 1.2. Rom. 8.32. because we have nothing but by Gods free gift, have title to nothing but in Jesus Christ, can keep nothing but by the Lords licence, neither can any thing prosper with us but by his blessing. The rich have abundance under their hands, Job 1.12. P●al. 106.15.& 78, 30, 3●. Eccl. 3.13. Deut. 8.16. Prov. 11.4. Isa. 10.16. Although we possess outward blessings, yet are we not right owners of them, but by faith, which is declared by Prayer for them. 1 Sam 30.16, 17. not only for the present day, but the time to come; yet they cannot live of what they have, unless God give them their daily Bread. The beggar stands before the door of the rich man, and the rich man stands before the door of the great Lord of all things. Others crave of him, and he craveth himself. For why doth he abound in all things, but because God hath given? What shall he have, if God withdraw his hand? Have not many gone to bed rich, and rose poor? and that he is not in want, it is of Gods mercy, not of his power or ability. Let a man be never so rich in the world, and want nothing that can be desired, yet if he want Gods blessing, in effect he wants all. Gods blessing is riches. Thou mayst eat and not have enough, be clothed and not warm, earn wages and put it in a broken bag, if God do not bless thee. The blessing of God is called the staff of Bread. In Bread there be two things, the substance and the virtues thereof proceeding from Gods blessing: this second, that is, the power of nourishing, is the staff of Bread. For take away from an aged man his staff, and he falleth: and so take away Gods blessing from Bread, and it becomes unprofitable, Dan. 5.5. 2 King. 7.17. Quem dies vidit veniens superbum. Hunc dies vidit fugiens jacente. in Sen. Thy. act. 3. Prov. 10.22. Hag. 1.6, 7. Eccl. 5.12. Numb 11.33. 2 Reg. 7.19, 20. Isa. 3.1. Psal. 105.16. Lev. 26.26. Ezek. 4.16.& 5.16. Dan. 1.13, 14, 15. Psal 78.30, 31. Luk. 12.15. Dan. 5.4, 5. Job 20, 22, 23. Psal. 227.1. Hujus necessariae petitionis adfert hanc causam. Chrys. tom. 14. oper. imperf. in Mat. Non solum ut nobis suppetat cibus, said ut cum suppeditet& nobis Domini manus quae salubrem atque adeo salutarem vim inferens pani quotidiano efficit, ut& cibus corpori profit,& corpus ainae serviat. and ceaseth to nourish. And the like may be said of all labour and toil in any Calling, for it nothing avails, unless God still give his blessing. Moreover, We pray that Bread may be given us, not only that we may have what to eat, but that what we eat we may receive it from the hand of God, that the Bread we eat might be sanctified unto us, received without sin, and made profitable to our body. Q. How are earthly Blessings to be desired? A. corporal Blessings no less then others promised in the Gospel, are to be craved with confidence in Gods Promises, humility, according to the will of God, with that mind, in that manner, and for that end that God requireth that we might serve God and our neighbour, not for ostentation or that we might spend them upon our lusts. Q. Are corporal Blessings to be asked absolutely or with condition? A. We may desire corporal Blessing, because we are allowed of God: but in the success of our Petitions we must submit ourselves to the good pleasure of God, judge. 7.2, 3. who will not give these things if they be not good for us, nor withhold them, if it make for his glory and the furtherance of our salvation to have them. As for the words Absolute and Conditional they may be referred, either to the Thing desired, or to the Event of our desire. In the former sense, earthly Blessings may be prayed for absolutely, as God alloweth us to desire them: but in the latter we must ask them conditionally: That is, We may pray for them in holy manner, because the Word of truth doth warrant us, and the desire of them is engraved in the heart of man by nature, that he cannot but desire them so far as they be necessary: But we cannot be assured to obtain the particular thing we desire, because God seeth it good for us to lack what we lawfully desire, to whose gracious disposition we must freely submit ourselves. Now the secret purpose or determination of God to give, or not to give, is not the rule of our desires, but the revealed will of God, to which so long as we keep ourselves, we do well, Nor is it for us to dispute, whether such or such blessings be good for us in particular, but whether they be just, lawful and good in themselves, whether God allow us to crave them, and we be fitted to receive them: for we must walk by rule, and commit the particular success of our suits unto the Lord, who knoweth better what is good then we ourselves, and will keep from us whatsoever might be hurtful. Moreover, temporal blessings are not evil in themselves, but hurtful to us by reason of our corruption: and so grace itself through our sin and wickedness is turned to our hurt. Whereas therefore it is usually said, that temporal blessings are to be desired with condition, absolutely spiritual: It seems more plain and consonant to truth, if we say; All blessings are to be desired of God in that manner and order that his Word alloweth, and to be expected from him according as he hath promised: that is, what God hath simply promised to do, that in particular must be looked for, what he hath promised so far as shall be for our good, that cannot be hoped for further then will make for our good, whether it be spiritual or temporal blessing: wherein we must refer ourselves to the wisdom of God, and not be our own Judges. But in praying for outward blessings it is good to observe two Rules. 1. Pray first for grace, and then for peace and prosperity. 2. Pray not for temporal blessings alone, but for grace with them, and the blessing of God upon them. Q Why is Bread said to be Ours? A. Not that it is a thing in our power, gotten by our industry, or due by any right: but that of the bounty and goodness of the Giver, it is made Ours by dead of gift. Ye are Christs( saith the Apostle) and all things are yours. 1 Cor. 3.22. Lev. 26.5. Eccl. 9.9. 2 Thes. 3.12. So then by means of Christ, Bread is called ours. For God having given Christ to us, doth in him and by him give all things else to us. It is ours, and yet we pray that it may be given: for it is ours when we receive it, but it is of God who giveth it. Whatsoever God is pleased to bestow upon us out of his Treasures, and is necessary for our life and calling, that by the free gift of God is ours. Q. What things are required that Bread may be called Ours? A. 1. We must be engrafted into Jesus Christ, who is the heir of all things. 1 Cor. 3.21, 22 Heb. 1.2. Mat. 15.26. Eph. 4.28. Gen. 3.19. 2 Thes. 3.12. Psal. 128.2. 1 Thes. 4.11. Hab. 2.6. Prov. 5.15. Prov. 3.27. Prov. 4.17.& 20.17. Prov. 9.17. Luk. 16.12. De sensu verb. vise Lively in Hos. 8.2. 2. We must labour in a good and honest Calling, profitable to Church, Common-wealth or private family. 3. It must be gotten by just and honest means; as that which is lawfully given us by our friends, or raised by painful labour, and upright dealing in our place and calling. 4. We must be just and faithful Stewards to dispense what God hath given us according to his appointment. For the poor have right and title in that which God hath given us, when their necessity requireth, and our ability will permit to succour them. Opposite hereunto is the Bread of wickedness or deceit, hide Bread or stolen waters. Q. Why are goods lawfully gotten called another mans, and grace our own, by our Saviour Christ? A. Temporal riches are called another mans because we do not possess them with full right, when in a small moment they may be taken from us, or we from them, and when we die, we must leave them to other●, it being not possible to take them with us: and also because God gives them to men not as their proper goods, but as those which he will have to be dispensed by them. There is a double right, Jus charitatis. that belongs to the poor, and Jus proprietatis, which belongs to the owner. By right of charity, so much as may refresh the poor in his necessity belongs to him, though the propriety be not his. But heavenly and eternal Blessings are called our own, because they cannot be taken from us, and being obtained make us blessed; they do ever profit us, never forsake us. Deut. 23.24. Mat. 12.1. Earthly blessings are not born with us, nor we born for them; they pertain nothing to piety, nothing to life eternal: but spiritual blessings are called ours, because we are regenerated of the Father, redeemed of Christ, and sanctified of the Spirit unto them, they belong to life eternal, and can never be taken from us. Q Why are goods lawfully gotten called the mammon of iniquity? Luk. 16.9. Luk. 16.11. It may be our Saviour calleth them so in reference to the former Parable of the Steward bestowing his Masters goods. Beza in Luk. 16.9. Down. 2. part of special Warfare. lib. 2. cap. 3. sect. 8. A. The reason is, because they are deceitful, not able to effect what they seemed to promise; for unrighteousness is put for deceit: or they do us hurt, and become instruments of sin. Either they abide not with us, or they puff us up with pride, draw us to security. If they be not gotten by fraud, they beget sin: if they be not taken from us in this life, they will be sure to leave us when we stand in most need. Q. If they only that be in Christ are lawful Heires of outward blessings, how comes it to pass that wicked men abound in wealth? A. Wicked men possess outward things as the common gifts of Gods favour and bounty, for which they must give account unto his Majesty: but the godly enjoy these blessings as gifts of Gods special love, and part of their Childs Portion; which makes the little that the righteous hath to be far better then the Treasures of many and mighty rich men; As the mean fare of a poor subject with the Prince his favour, is much better then the large allowance of a traitor committed to the Tower with his displeasure. Nor yet do we say that ungodly men are unjust usurpers of what they possess, having no title at all unto them: but as God of his bounty in Christ doth suffer them to live, so doth he confer upon them those things that tend to the maintenance of this life, that he might employ them in some inferior service that he hath assigned them unto: whom he will call to a reckoning for the abuse of his mercy, after they have run their course. Q. When Christ bids us pray, Give us this day, doth he forbid us to provide or lay up any thing for the time to come? A. It is not only lawful, but necessary to lay up something for the day or year to come, Eph. 4.28. Gen. 41.27.& 50.20. Prov. 10.4. Psal. 37.5. Act. 11.28. as God shall give opportunity and means. For Joseph is commended in the Scripture for his wisdom, and godly provident care: Solomon commendeth him for a wise Son, that gathereth in Summer. This was also in the Apostles, who when they heard there was like to be a famine, whereof Agabus did prophesy, betimes gathered money from all places, which the godly laying up until the time, might then lay out for the use of the poor. Our Saviour gave commandement to his Disciples, to gather up the broken meat that nothing be lost. 2 Cor. 12.14. Paul teacheth it to be the duty of Parents to lay up for their Children. Hitherto belong all the Precepts concerning frugality and parfimony, which stands in the gathering and keeping things gotten for our use and the behoof of our Brethren. 1 Pet. 5.7. Psal. 55.22. Prov. 3.5, 6. Isa. 28.16. Psal. 37.5. Mat. 6.25, 26. Prov. 10.16.& 16.3. But we must ever wait upon Gods providence, both when we have the means, and when we want them, casting off distrust, excessive distracting, unprofitable, and needless cares. CHAP. XI. showing what we desire of God in this Petition; The ground thereof. The particular things we are taught to ask under the name of Bread, and Daily Bread. And how we may lawfully pray for riches. The Evils we pray against. The wants we are to bewail. The special Blessing for which we are to give thanks in this Petition. Question: WHat desire you of God in this Petition? A. That God of his free mercy and love in Jesus Christ will give unto us all such things, Prov. 30.8. 1 Tim. 6.8. Job 23.12. Jam. 2.15, 16. which he seeth we may conveniently possess for the present time, even all things necessary and comfortable for this life. Q. What is the ground of this Petition? A. That God the absolute Sovereign and Lord of all things in Heaven and earth, in whom we live, move, and have our being, Psal. 24.1. Dan. 4.29. 2 Sam. 7.27. Mat. 6.32. 1 Pet. 4.19. Job 36.31. Psal. 104.28.& 145.15. Psal. 127.1, 2▪ is our most merciful and loving Father, who knoweth that we stand in need of all these things, and out of tender care will provide whatsoever he seeth to be convenient for us. Q. What do we acknowledge herein? A. A. That in earthly things all our labour and travel is vain and to none effect, if God give not the increase: That we have no power to use the creatures under our hands, nor they any power to refresh, nourish, or comfort us without his blessing: yea, that we have no title to any earthly comforts to possess or use them, Res Dem nostros celeri citatas Turbine versat. Sen. ib. further then it shall please God of his bounty and love to bestow them upon us. And we further acknowledge that our human frailty and infirmity is so great, that we cannot stand one day in good plight without these props of nature. Q. What are the Particulars we are taught to ask under the Name of Bread? A. Here we are taught to desire, 1. Food and Raiment; as Jacob prayed, If God will give me bread to eat, and raiment to put on. 2. Health of Body. Gen. 28.20. 2 Sam. 19.32, 35. Job 7.3, 4. Prov. 15.15. 3 Joh. 2. Jam. 5.14, 16. Psal. 6.2. Isa. 38.3, 5. Psal. 119.117, 118. judge. 16.28. Psal. 119.175. Prov. 3.24. Psal. 3.5.& 4.8. Lev. 26.19. Deut. 28.23. 1 King. 8.35, 36. Hos. 2.21, 22. Jam. 5.17, 18. Deut. 28.12. Jer. 5.24.& 14.22. Zach. 10.1. 2 Chro. 7.13. Job 38.26 Psal. 67.67. Psal. 147.8. Joel. 1.13, 14. Isa. 55.10. Deut. 28.8, 12. Zech. 8.12. Deut. 26.15. Prov. 3.16.& 30.8. Deut. 28.11. Gen. 24.12. Psal. 129.8. Psal. 104.15.& 23.5. Gen. 21.8.& 29.22. I wish above all things that thou mayst prosper, and be in health, even as thy soul prospereth. 3. Bodily vigour and strength. I am afflicted very much, quicken me, O Lord, according to thy Word 4. Quiet and comfortable sleep. Thou shalt lye down and thy sleep shall be sweet 5. fruitful and wholesome seasons for man and beast. When Heaven is shut up, and there is no rain, because they have sinned against thee: if they pray towards this place, and confess thy Name, and turn from their sin when thou afflictest them: Then give rain upon thy Land. 6. Gods blessing upon our labours in the fruit of the earth, and such like commodities. Then shall the earth yield her increase, and God, even our God shall bless us. Look down from thy holy Habitation from Heaven, and bless thy people Israel, and the Land which thou hast given us. 7. Competency of outward blessings, and fit Habitation. Give me neither poverty nor riches; feed me with food convenient for me. 8. Good success in lawful businesses of this life. O Lord God of my Master Abraham, I pray thee sand me good speed this day. 9. Fitting delights and liberty. For God gives Bread to strengthen the heart of man, and oil to make his face to shine, Prov. 5.18, 19. Phil. 22. Act. 12.5. Rom. 1. ●0.& 15.32. Jer. 29.7. Prov. 17.1. Psal. 122.6, 7. Lev. 26.6. job. 11.18, 19. Psal. 144.4. Zech. 3.10. 2 Thes 3.16. Col. 3.15. 1 Tim. 2.2. Gen. 43.14. Prov. 3.4. 2 Chro. 19.5, 6, 7. judge. 3.28, 29, 30.& 4.14. 1 Tim. 2.1, 2. Psal. 72.4, 12, 13. Neh. 2.4, 5. Psal. 64.2, 3. Psal. 4.8. jer. 23.6. Deut. 33.28. Numb 23.9. Psal. 21.3, 4. Psal. 30.9. Prov. 3.16. Isa. 38.2. Mat. 26.39. Psal. 91.16. Isa. 38. ●6. 2 Cor. 1.4. Psal. 107.13.& 119.152. Psal. 39.9, 10, 13. judge. 15.18. Exo. 17.4. Gen. 17.18. 2 Sam. 10.12. 2 Sam. 23.8, 9, 10, 39. Isa. 3.2, 3. Act. 10.1, 2, 7, &c. jer. 8.22. Luk. 10.34. Col 4.14. Gen. 4.22. 1 Sam. 13.19. Isa. 3.3. Gen. 24.60.& 30.17, 22.& 20.17.& 25.21. 1 Sam. 1.10. Exo. 17.11. Gen. 31.26, &c. Prov. 17.2.& 14.53. Gen. 18.67. Psal. 72.1, 2. 1 King 10.5. 1 Tim. 3.4. jer 13.20. 1 Sam. 25.16. joh. 20.19. Deut 4.5. Gen. 2.15.& 4.2.& 27.14. Exo. 3, 2. 2 Sam. 13.8, 9. Prov. 31.13, 19. Act. 18.23. Eccl. 2.26. Isa. 28.26. Credit and good Name. Eccl. 7.1. Prov. 22.1. Psal. 37.6. Prov 15.15. and Wine to comfort him. 10. Prosperous Journeys. Making request, if by any means now at length I might have a prosperous Journey by the will of God, to come unto you. 11. Peace and Concord. Pray for the Peace of Jerusalem; Peace be within thy walls. Now the Lord of Peace himself, give you peace always, by all means. 12. Favour and protection of the Magistrate. God Almighty give you mercy before the man. 13. Safeguard and protection from all enemies that might annoy, and all dangers that might befall us, sleeping or waking, at home or abroad. Thou Lord only makest me dwell in safety. 14. Length of daies to the good pleasure of God What profit is there in my blood, when I go down to the pit? shall the dust praise thee? 15. Deliverance out of danger and misery; as from sickness, poverty, and such like. O Lord, by these things men live, and in all these things is the life of my spirit, so wilt thou recover me, and make me to live. 16. The life and preservation of our friends. Abraham prayed for Ishmael, O that Ishmael might live before thee. 17. Valiant Souldiers for the defence of our country against the invasion of all our enemies. Courage and fortitude is promised as a blessing, and must be sought by earnest and hearty Prayer. 18. Learned and good Physicians, which might minister unto us in the time of need, and skilful Artificers to labour about the things that are necessary for our outward good. 19. Prosperity of marriage and fruitfulness. Thus the friends of Rebekah blessed her, and said unto her, Thou art our sister, be thou the Mother of thousands of millions, and let thy seed possess the gate of those that hate them. 20. Victory over our enemies. When Moses held up his hand, Israel prevailed. 21. A right and happy state politic, domestical, scholastical: as good Magistrates, an obedient family, dutiful Children. The Queen of Sheba was astonished, when she beholded the order of Solomons Family. 22. Wisdom and skill to make good use of what God hath given; as corn, oil, &c. Q What Particulars are we further taught to pray for, in these words, Our daily Bread? A. Here we pray for, 1. Contentation with our estate, though it be mean. Let your conversation be without covetousness, Heb. 13.5. 1 Tim. 6 6. Phil. 4.12. 1 Tim. 6.8. Eccl. 5.9, 10. Psal. 55.22. Psal. 37.5. Prov. 16.3.& 10.3. Job 29.14. Eph. 4.28. Gen. 3.19. Prov. 16.4.& 12.24. 2 Thes. 3.12. Prov. 31.13, 14, &c. 2 Tim. 2.6. Heb. 1.2. Eccl. 5.18.& 6.2. 1 Cor. 8.7, 8. 1 Tim. 4.3, 4, 5. and be content with such things as ye have. 2. Readiness in all estates of life to rest on Gods providence whatsoever fall out. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. 3. Love of justice and equity. I put on righteousness, and it clothed me, and my judgement was as a rob and a Diadem. 4. Diligence, faithfulness, and painfulness in our Callings. He becometh poor that laboureth with a slacken hand, but the hand of the diligent maketh rich. 5. Title and interest in Christ to whatsoever we possess, that we might enjoy them as the gifts of his Fatherly love and compassion towards us. 6. Liberty to use the things we have without scruple of conscience, and power to discern and take a taste of such comforts, which through his allowance we have liberty of conscience to use. We are like little Children who cannot carve for themselves when meat is provided: our heavenly Father who prepareth our daily Bread, must put it into our mouths, and give us to taste it, else it will not benefit. 7. Frugality and moderation in the use of all outward comforts of this life, that we be not oppressed with surfeitting and voluptuousness, and the cares of this world. Be not drunk with Wine wherein is access. Gather up the broken meat, that nothing be lost. 8. Joy, Eph. 5.18. Joh. 6.12. Psal. 21.3.& 104.14, 15. Act. 14.17. Eccl. 24.25.& 5.17. Eccl. 3.12, 13. Deut. 12.18.& 26.11. Neh. 8.9. ●rov 17.22. Isa. 9.3. Deut. 8.3. 1 Reg. 19.8. 1 Tim. 4.5. Hag. 1.6. Lev. 26.26. ●rov. 10.22. Phil. 4.6. Psal 37.5, 6. Psal. 16.5. Col. 1.17. Psal. 3 5. Psal. 119.91. Job 1.10. Psal. 55.22.& 127.1, 2. Psal. 91.10. cheerfulness, and comfort, that through the blessing of God we may use them with gladness of heart. I know there is no good in them, but for a man to rejoice, and to do good in this life. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. 9. The sanctification of whatsoever is in our power, and the blessing of God upon it for our use, that it may strengthen our frail nature, and by his providence be elevated to a supernatural use. 10. The maintenance of what we have with the sanctified use of it, that it might not take up our thoughts, nor draw our hearts away from God: For he must uphold our Lot as well as deal us forth our Portion; he must direct to use, as well as give the blessing, otherwise it will steal the heart from God, or become unprofitable. We pray for grace to contain ourselves within the care for the means, leaving the events unto Gods only disposition. These things we beg of God in this order. First, For those who are Gods, but yet uncalled, whether having abundance, but without the title of Inheritance; or have neither title nor possession of any thing( for many belonging to mercy conflict with extreme poverty) we pray in the behalf of these, that God would give as a Father to the one, as Children and Heires in Christ, the things they have; for the other, God would be pleased by a new grant, to furnish them with necessaries, who have justly, as we all, forfeited all things. Secondly, We who have something about us, yet find want of others, we wish that God would supply us so far, as he seeth good for us. Thirdly, We who are called, and have for outward things more then we could in modesty ask( for God doth for his sometimes this way, and other, above that they can ask or thing) we do beg at God to maintain these things unto us. And we wish also that God would give us leave to use the things we have; and that he would give us power to take a taste of such comforts, which through his allowance, we have liberty of conscience to use. Moreover we desire that with his blessing he would make them comfortable to us: And that he would bless all means we use, tending to preservation of this present life. Fourthly, If we be in Christ, and yet poor, having in a manner nothing, we pray that God out of his secret love would minister to us, and make the fruit of his da●ly providence a contented Portion unto us, be it never so little; and finally make us see him by faith our All-sufficient God, that will not leave us, nor forsake us. Q. Is it lawful for a man to pray for riches? A. In regard of the quantity of outward blessings to be desired, they are either necessary, sufficient and plentiful, or abundant and superfluous. The necessity of riches either respecteth a mans nature or his state: The necessity of nature is, that a man have things necessary to sustain and preserve nature, as food, apparel, lodging and such like; with which a man must rest contented if he have no more: according to the Apostles Rule, If we have food and raiment, let us therewith be content. And these necessaries every man is bound to desire and seek after, both that nothing be lacking unto him for the preservation of his life, and also that he be not chargeable unto others. The necessity of state, place or calling, either respecteth himself or others. Unto the former is required that a man have not only things fit to sustain nature, but to maintain himself according to his place and calling: in which a greater or less proportion is necessary, according to the dignity or meanness of a mans quality or condition. And thus a Noble-man hath need of a large allowance to maintain him according to his Nobility, and a King more to maintain his Royalty. In respect also of others, riches are necessary either to maintain those which are committed to a mans charge, or others who are not under his Government: For the former, the Father is bound to maintain, not only himself, but also his children, the master his family, the magistrate his officers: of which a man ought have as great a care to provide them necessaries according to their several conditions as himself. 1 Tim. 5.8. Gen. 30.30. Prov. 31.15, 21 Joh. 13.29.& 12.6. Prov. 6.6.& 10.5. 2 Cor. 12.14. Prov. 13.22. And this provision of necessaries ought not onely to be for the time present, but also for the time to come: for the learning of which lesson the sluggard is sent to the Pismire to learn providence, seeing she in Summer provideth food for Winter. Neither ought a man thus to provide for his charge, that they may have comfortable maintenance whilst he liveth, but also that they may have a competency for their relief after he is dead. In respect also of others who are not under our charge, riches are necessary, and that both for public and private uses: public, as when we contribute to all good uses, which either respect the Church or Commonwealth: to which purposes we are to extend our helping hand, not only out of our supersluities, but out of our necessities, pinching both back and belly to perform these public services: private, as when out of that portion which God hath allotted us, we be ready according to our ability to relieve the poor who stand in need of our help. The Second degree or measure of riches, is to have not only things necessary, but also to have some sufficiency and reasononable plenty of them; so as a man may have not only wherewith to hold life and soul together, and to provide in some slender manner for his charge and family, but also such store, as that together with them that depend upon him, he may live comfortably and cheerfully in his vocation. And not only so, but also may be enabled thereby, to be liberally helpful and beneficial unto others, and to advance their good whether it be public or private. Prov 30.8. Act 20.35. Deut. 28.11. Eph. 4.28. And in this degree also riches may lawfully be desired: First, Because the Holy Ghost doth account this plentiful estate in itself, more happy then that of want. Secondly, Because God requireth of us, that we be ready to perform those good duties both public and private unto others. In Scripture we find many Commandements enjoining, and Exhortations encouraging us to give unto the poor, and to do the works of mercy to those who need our help; as also to give Tribute to the Prince, and maintenance to those who labour in the work of the ministry: all which manifestly prove the lawfulness of desiring and seeking this sufficiency of riches and convenient plenty, so it be with moderation. Thirdly, The Lord in his infinite bounty and goodness, hath not only created such plentiful store of these his creatures, as are sufficient for necessity, Lev. 26.5. Deut. 28.2, 3, 4, 11. but also for honest comfort and delight, and hath in many places promised this store and plenty to those that fear and serve him. The third degree of riches is abundance and superfluity, when a man hath more then is fit for his place and calling, or then he can or will employ to any good uses. And this desire and seeking of abundance is unlawful, not simply and absolutely in itself, but by reason of our corruption, as it argues distrust and diffidence in Gods Promises, 1 Tim. 6.9. Mat. 13.12. is contrary to the end why riches are to be desired, will not stand with Christian moderation, and is the occasion of many dangerous temptations. Q. What are the Evils we pray against in this Petition? A. We pray against, 1. beggary and extreme want. The destruction of the poor man is his poverty. Prov. 10.15.& 30.9. Lev. 26.19, 20 2 Sam. 21.1. Joh. 1. 1●. 1 Reg. 8.33, 35. Lam 4.9, 10. Psal. 105.16. Isa. 5.13. Deut. 32.14. 1 Chro. 21.14. Gen. 21.16. Exo. 15.25. Jer. 29.17. Ezek. 5.17. Mat. 24.7. Jer. 19.9. judge. 15.18. 2 Sam. 12.16. 2 Chro. 7, 13. 2. Famine and dearth of corn. There was a famine in the dayes of David three years, year after year, and David inquired of the Lord. Under this head may be comprehended, extremity of hunger and thirst. When samson was so athirst, he called on the Lord and said, Thou hast given this great deliverance into the hand of thy servant, and now I shall die for thirst. 3. Pestilence or other sickness and infirmity. If I shall shut up Heaven that there be no rain, or if I command the locusts to devour the land, or if I sand pestilence among my people: If my people, which are called by my name, Ps. 91.3. Ps 38.1. Mat. 8.2. luke. 17.13. Mat. 9.27. Mar. 10.47. Mat. 9.2. Ps. 35.13. luke. 4.38. Jo. 4.47. Mar. 8.22. Mat. 17.24& 15.22. 1 Reg. 13.6. Num. 12.13. Ezek. 14.21. Gen. 13.7, 8. Heb. 12.14. Deut. 7.14. Ps. 106.16. Hag. 1.6. Job. 7.13, 14. Exod. 22.23. Joel. 1.19. lieu. 26.19, 20. Pro. 26.1. 1 Reg. 8.35. Deut. 28.18, 24, 40. Ps. 107.34. Ps. 120.1, 2. 2 Chro. 32.20. Lev. 26.25. Deut. 28.48. Jud. 2.14. Jer. 5.15, 16, 17. Ps. 35.11.& 10, 18. Ps. 11.2.& 12.2.& 25.19.& 28.3.& 36.3. Ps. 44.9, 10, 11, 12. judge. 20.23. Contempt and opprobry, I am the song of the drunkards. Ps. 69.11, 12. Ps. 71.7. Deut. 32.30. Ps. 39.10.13. Ps. 119.36. Pro. 15.27.& 1.19. 1 Tim. 6 9, 10. Hab. 2 9, 10. 1 King. 21.4. Ps. 78.21, 22. 1 Tim. 9.10. Numb. 11.18, 19. Pro. 18.9. 2 Thess. 3.10. Mat. 20.3.6. Pro. 6.9, 10.& 10.4.5.& 20.13. Pro. 15.13 1 Tim. 5.23. 1 Tim. 4.4. Mat. 4.4. Eccl. 9.11. The race is not to the swift. Pro. 4.7.& 28.8.& 30.9. Eph. 4.28. Hab. 2.6, Pro. 11.24, 25.26. Eccl. 11.1. Is. 58.7. shall humble themselves and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land. 4. Wild beasts, which is one of the plagues of God, that he sends upon the world to punish the disobedience of men. 5. Discord and contention, frowardness and undutifulness in them that should obey. As much as is possible have peace with all men. 6. Ill success in our labours, journeys, or the use of any thing that is put into our hands for good, that it may not be a curse unto us. He gave them their request, but sent leanness into their soul, under which head is comprehended barrenness of the ground or cattle. 7. Terrors and anguish that might hold our eyes waking in the night season. When I say, my bed shall comfort me, my couch shall ease my complaint: Then then fearest me with dreams, and terrifiest me through visions. 8. Oppression. If thou afflict any widow or fatherless child, and they cry at all unto me, I will surely hear their cry. 9. Unseasonable weather, as excessive rain, or immoderate drought. O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flamme hath burnt all the trees of the field. 10. Unjust war, or annoyance and vexation by wicked men in suits of Law, secret conspiracies, false reports, flatteries, or such like, False witnesses did rise up: they laid to my charge things that I knew not. 11. Falling before the enemy in just war, and captivity with reproach and misery that followeth it. Thou makest us to turn back from the enemies, and they which hate us, spoil for themselves. Thou hast given us like Sheep appointed for meat, and hast scattered us among the Heathen. 12. cowardice and faint-heartedness in the just and lawful defence against them that unjustly invade and set upon us. How should one chase a thousand, and two put ten thousand to flight, except their rock had sold them, and the Lord had shut them up. 13. Untimely death of good Magistrates, holy Ministers faithful friends, &c. Remove thy stroke away from me, I am consumed by the blow of thy hand. O spare me that I may recover health: before I go hence, and be no more. 14. covetousness or over greedy desire of earthly things. Incline my heart unto thy testimonies, and not to covetousness. 15. Distracting cares. Take no thought for the morrow for the morrow shall take thought for the things of itself. 16. Distrust in the providence of God for the things of this life. It was the sin of Israel, that they believed not in God, and trusted not in his salvation. 17. Discontent with our estate. The love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 18. Idleness. He that will not labour, let him not eat. 18. Scrupulousness whereby we deprive ourselves of the comfortable, honest, and sweet use of what God hath given us to enjoy. 20 Superstition, whereby men place holiness in abstinence from meats and drinks, and account voluntary poverty a state of perfection; as the Papists do. Drink no longer water, but use a little wine for thy stomachs sake, and thine own infirmity. Every creature of God is good, and nothing to be refused. 21. Vain confidence, when we rest in the means, but look not to the Lord for a blessing upon the creatures. Man lives not by bread alone. 22. Mercilessness, cozenage, injustice, when we respect ourselves and our own advantage, but have no feeling of our poor brethrens necessity. There is that scattereth, and yet increaseth: and there is that withholdeth more then is meet, but it tendeth to poverty, The liberal soul shall be made fat, and he that watereth shall be watered also himself. He that which holdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. 23. Luxury and riot in the use of meat, drink, sleep, apparel, recreation, buildings, and such like. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, Prov. 23.20. Luk. 21.34.& 15.13, 14, 15, 16. and cares of this life, and so that day come upon you unawares. Lastly, we pray against that profaneness which naturally possesseth the hearts of men, which maketh them careless of their spiritual title to earthly things, or whether they taste of the special love of God in the use of earthly things, so they may have their fill of vain pleasure, or enjoy outward things as they stand in need. Quest. What considerations serve to kindle devotion in this Petition? A. The motives breeding devotion this way, are, First, For all that yet find the want of something, Catech. tried. Exposit. orat. Dom. in 4. Petit. for the more comfortable service of God, that they would well weigh the wants of others and of themselves. Secondly, Consider what a sweet thing it is, to feel this, that God of his grace giveth this or that to us. If we sit at board with great personages, if they carve us a bit and give it us, the whole feast is not so sweet to us, as their honourable remembrance of us. All the creature is a deaf Nut, and no better, if the Lord be not perceived in it. Thirdly, For such as have abundance, they must consider, how he that giveth these, is the maintainer of them; how easily God might bring the things they have to nothing, letting riotous servants and children, like back-doors, bring down the house. Fourthly, how many ways God can keep them from being able to use or find comfort in any thing they take or possess; if he sand a scruple into the conscience touching the lawfulness of it, if he sand sickness, deep discontents, lingering after that we have not; or otherwise if he should give us to such weakness in using any thing, that we should breed ourselves more bitterness in the end, then we take comfort in the first tasting of them. How little things put us out, that for the time all we have is nothing to us? Fifthly, we must consider how all things without Gods blessing are nothing, Deut. 28.38. clothes warm not, meats nourish not, physic heals not, labours prosper not to effect any thing; which those well know, whose false affianced hearts have been well whipped out of all the creature. Sixthly, we must remember the singular use and benefit of earthly blessings, and how many ways our life would be irksome and tedious, if we should be deprived of them. Nor are they profitable to this life onely, but they are instruments of virtue, furtherances of our Christian course, if used aright according to the will of God. Q. What are the wants which are to be bewailed in this petition? A. The special things to be bewailed are, 1. covetousness, a 'vice which is naturally engrafted in every mans heart: it is when men over-greedily desire the things of this life, and have their hearts so taken up with the thought of them, that they cannot mind the things that concern the glory of God, Psal. 4.6. the good of his Church and their own salvation. This desire is unsatiable, and men that have enough, would still have more. 2. Diffidence and distrustfulness in Gods providence touching the things of this life. This appears, when men are pressed with adversity: for then they howl and weep, and pierce themselves through with many sorrows. And these two sins do oft carry men to the use of unlawful means, and wicked shifts, to satisfy their desires, or supply their wants. 3. Unthriftiness, that we have consumed or wasted the good creatures of God vainly, Luk. 15.13. riotously, to the maintenance of sin, and the satisfaction of our lusts. 4. hypocrisy, in making this petition, when we beg of God what we need, but will not wait his leisure, nor trust in his promise; but shift for ourselves by hook or crook: when we desire our own bread, but live by oppression, injustice, fraud, cozenage, stealth, the sweat of other mens brows. 5. Sottishness and pride, when we pray God to give us our daily Bread, but are puffed up with outward things as if we had not received them; and in prosperity are so senseless and overly in prayer, as if we needed not the blessing of God to maintain our lot, and make what is under our hands to be profitable and comfortable for our use. If our barns be full, and our tables richly furnished, we pray so coldly for a blessing, that it may appear we feel not the infirmity of the creature, we find not want of Gods blessing. 6. Unthankfulness for mercy received, that we have not taken notice of the Lords bounty, nor looked to him by whom we are fed, clothed, laid to sleep, raised again, preserved in health, strength, and safety; who doth keep us in our going out and coming in, and maketh our way prosperous. 7. Unquietness and discontentment, that by froward carriage, unseemly speech, sullen behaviour, we have troubled them that we should have comforted, and been injurious to them whose peace and welfare we are bound to seek. 8. Want of compassion, that when we are fed, we remember not them that want and stand in need. Lastly, we are to be grieved and mourn in moderation for the outward miseries that lye upon ourselves or other the people of God; specially, that afflict the Church in general, as war, famine, &c. Quest. What are the special blessings for which we are to give thanks? A. Thankes are to be given to God, Deut. 8.8, 9, 10. Psal. 21.2, 3, 4. Psal. 65.9, 10. Psal. 18.1, 2. Isa. 38.16. 2 Cor. 1.4. Joel 2.26. that he hath created things necessary for this life and doth daily minister unto us out of his treasure; that he often delivers our life out of dangers, and comforts us in our sorrows, that he hath blessed our labours, and made his benefits useful and comfortable unto us. If we sojourned a week or two with any, how thankful are we? But we are Gods daily guests all the year long: he layeth the cloth every where. CHAP. XII. Several practical Conclusions that may be drawn from this Petition, with directions to know a lawful from an unlawful desire. Question: WHat Conclusions may be drawn from this Petition? A. 1. God giveth and maintaineth to us all things belonging to this life. God giveth, God taketh, saith Job, His blessing maketh rich, saith Solomon. Job. 1.21. Prov. 10.22. Jam. 1.17. jer. 27.5. Psal. 145.16. Ezek. 16.17. Hos. 2.8, 9. Psal. 104.27, 28, 29, 30. Act. 14.17. Neque potest non esse utilissimum atque optimum, quod ab optimo parent Deo nobis datur. Denido, quid potest esse tam difficile, quod non facile consequamur& obtimamus si Deus ipse obijciat postremo, quis non me●n Dei atque pudore percellatur, si qua bona ille tam plane offered; ea negligat,& frustra elabi patiatur. Mal. in josh. 1.1, 2. Dei nutu cuncta distribuuntur, conservantur& augentur. Psal. 65.9. Every good and perfect gift descendeth from him. Mine is all the earth, I gave it to whom I will. He openeth his hand, and filleth every living thing. Silver and gold, and wool and flax, and corn and wine and oil are mine, saith the Lord. For as in a house the Master in the Family, keepeth( to the dogs) every creature in it; giveth one greater, another lesser wages: putteth some in honourable place, others in the scullery: so doth God the great Father of all the Family in Heaven and in Earth; neither can any deal us a fit state but he. For as the Physician only can prescribe the diet, so God he seeth where a full and liberal measure, where a more sparing is expedient. The Devil, he taketh upon him that all Kingdoms are his, he giveth them as he will; a loud lye; he cannot touch a hog till God sealeth him a Warrant: and as an executioner that killeth by poison, serveth the Magistrate: so doth he serve God in giving a deadly sweet poisoned Cup to those God leaveth to his power. Again, though our good friends and our means help us with this or that, yet God is the first Donor; these are instruments conveyghing that which God of grace deviseth to us, and bestoweth upon us. He that sendeth a Present in the giver of it, not the man that putteth it into our hands; which doth teach us to be content with that we have, Mat. 20.15. and not to envy other mens plenty▪ We look our Children and Servants should take that of us which we give them, without murmuring, or discontented semblance, be it fine or course. How much more must we be willing to stand to Gods carving, and not dare to quetch against his disposition. 2. All things needful to the maintenance and comfort of this life are to be asked of God. It is God that giveth them, and it is his will and pleasure that we should crave them at his hand. Psal. 102.24. Zech. 10.1. O my God, take me not away in the midst of my daies. Ask ye of the Lord rain, in the time of the latter rain. The necessity of man requireth that he should have supplies for this life, that he may have a right mind in a sound body; else he can neither enjoy himself, nor do good to his neighbour, nor do the service and works which the Lord requireth: He cannot profit man, nor serve his God Witness the condition of distracted and melancholik, of naturals, of deaf, and dumb persons. Also what can men diseased and in pain do, in comparison of what they may do when their minds are free, and bodies strong and healthy. And God who knoweth that we stand in need of these things, 1 Tim. 4.8. Psal. 34.9, 10. hath promised to give them as well as spiritual. Godliness hath the promise of this present life. God will withhold no good thing from them that fear his Name. But Prayer is the mean whereby we obtain what God hath graciously promised, and will mercifully bestow. God is the only Fountain from whom all good things do flow to us God himself speaketh of himself to Abraham, Act. 14.17.& 17.28. Gen. 17.1. Obad. vers. 5. Gen. 32.20. Deut. 8.5. I am God All-sufficient, or sufficiency itself, as the word day is taken elsewhere. Hereupon Jacob the Patriarch when he had tried the exceeding bountifulness of God All-sufficient toward himself: I am less then all thy mercies, and then all thy truth which thou hast shewed to thy servant. And that the Jews might be persuaded that God alone is the Well-spring of every good gift, Deut. 26.2, 3. therefore we red it was commanded unto them to bring of the first of all their fruits in a basket, and profess that they had received them of the bountifulness and mercy of the Lord. Moreover, all our labour and watchfulness are unprosperous: yea, and even his own gifts also, being good in themselves, are yet hurtful to us, unless he pour his blessing upon them. For the earth being cursed for mans sake, Gen. 3.17. which the Lord both in Word pronounced, and in dead declareth, so often as he sendeth upon us scarcity, either by drought, or by waters and hail, if at any time it yield corn and other things necessary for life, there is no wise man but seeth that these things proceed not from mans travel, but from the special blessing of God. For here that principle hath place: Neither he that planteth is any thing neither he that watereth, 1 Cor. 3.7. but God that giveth increase. Besides, when the very strength of nourishing in Bread, is said to be of God, Psal. 105. ●6.& 107.34. and the Lord is he, who sendeth famine, taketh away strength from such things as should nourish, maketh the earth fruitful and barren: hereof it followeth that it is God by whose power and providence, 1 Reg. 17.1. 2 Reg. 8.1. both the fruits come to ripeness, and serve men for their nourishment. The same is most true in matters belonging both to the Common-wealths and Families, whereupon saith the Psalmist: Psal. 127.1, 2. Except the Lord build the house, their labour is lost that build it. This point Christ proved to his Disciples by one experience, who when they had wearied themselves all night and caught nothing, Luk. 5.5. Joh. 21.6. being commanded in his name to cast forth the net, they enclosed such a multitude of Fishes, that their net broke withall: giving to understand by this Miracle, that all our labour dependeth of God, and that it is his only blessing that maketh men rich. All creatures in their kind teach us to c●ll upon God for the supply of our necessities. Psal. 104.27.& 145.15. The young Ravens report their wants unto God. All things trust in thee, O Lord, that thou shouldst give them meat in due season. It is the pleasure of God, Psal. 37 3, 4, 5. that we should trust in him for things corporal as well as spiritual: But invocation doth accompany sound confidence; if we trust in God, we cannot but seek unto him by Prayer. Again, God is glorified by our acknowledgement of his Divine providence, and our voluntary submission unto his good pleasure in outward blessings; Ioel 2.22. Hos. 2.8. He will be acknowledged the given of every good thing, and it angry that we should think we receive them from any other. Love and praise is due to God for his mercies towards us: But we cannot be thankful for what we ask not. What love shall God have from us for what we have received, if we look not to him for what we want? The sweetness of earthly comforts is lost, when we cannot be assured of Gods favour in them, nor taste his special goodness, and discern his fatherly care. But the heart can never be certified of Gods love and mercy in the enjoyment of these common blessings, if it be not lifted up in Prayer unto his Majesty. Let every Christian then assure himself that he may lawfully desire and pray for the things of this life, only it must be considered of whom, by what means, for whom, for what time, in what right, and in what measure, or wherewith we would have our wants supplied. It will be said, Mat. 6 33. If we seek the Kingdom of God, all these things for this life shall be ministered unto us. And that our Saviour saith, Labour not for the meat that perisheth; joh. 6.27. The answer is easy, for it is not said, Seek only the Kingdom of God, but first, that is, seek it chiefly. And the promise of having all things for this life, doth not exclude the lawful means to get them: but rather binds us with assured confidence to seek unto the Lord for them. Thou hast spoken unto thy servant concerning his house for a long time: therefore have I been bold to make this supplication before thee. Gods promise should embolden us to pray, but not lull us asleep in security. Also the Exhortation of Christ in the last place mentioned, is not absolute, but comparative, namely, that of the two, he would have them rather seek for that which is spiritual and everlasting, then for that which is corporal and perishing. Notwithstanding these places, or any thing else that can be objected; James said, the cause why men had not, Iam. 4.2. was because they did not ask. It was Asa his fault, not that he did seek to the Physicians for health, but because he sought only to the Physicians, 1 Chro. 16.12. Psal. 119.71. jer. 10.24. and not to the Lord. It may be objected, it is good to be afflicted. And Jeremy saith, Correct us, O Lord. But afflictions in themselves are evil; they are fruits of sin, they also occasion men to sin. Therefore Agur prayeth, Prov. 30.8, 9. that he might not be poor, that is, so needy, as to be destitute of daily food and clothing, lest( saith he) I steal, and take the name of my God in van. Yet, it is most true which David saith. But afflictions are good by accident, through Gods gracious working of humiliation and repentance by them: of themselves they are not good. It is no good argument to say; Afflictions work for our good, therefore we may pray for them, or we must not pray against them. For the very sins of Gods Children, through the infinite wisdom and power of God, may, and oft do, work much for their good; yet in no case may be prayed for, but always prayed against. The Prophet Jeremy doth not pray absolutely that he might be corrected, but as the case then stood betwixt God and his Church, sith God was forced to correct them, he desireth that the correction might be in judgement and moderation, as a fruit of his fatherly love, and not in extremity, as proceeding from his wrath and heavy displeasure. The very words do show this sense: for he saith, Correct me, but in judgement; not in thine anger. He doth in this place only deprecate the greater evil of punishment, and willingly submitteth himself unto the less. Wherefore notwithstanding any thing that can be said against it, If any man be afflicted, Iam. 5.13. let him pray. For God himself saith, Call upon me in the day of trouble, Psal. 50.15. I will deliver thee, and thou shalt glorify me. 1 Chro. 29.14. 1 Cor. 10.26. Psal. 115.26. Gen. 32.10. Luk. 17.10. Illud certe ut mo, nisi impius negaver it, merae liberalitatis esse, quidquid Deus largitur mortalibus: ac proinde neminem unquam; nep robissimum quidem, jure expostulare posse, si quid corum quae ab ipso accepit, omittat. Mal. in Josh. 1. vers. 1, 2. Gen. 32.10. Job 36.31. Psal. 145.15. Psal. 104.27. Gen. 33.5. 3. The least outward thing is the gift of Gods grace to us. All things come of thee, O God, and that of thy free goodness. The earth is the Lords, and the fullness thereof. And though he made it for mans use, and hath given it to the children of men; yet hath he reserved the right in himself, to dispose of it to this or that person, both what he pleaseth, and as much or as little as seemeth good to him. And when he hath disposed of any parcel of his goods to any men, they hold them but as Stewards, to be accountable to him their Master; and are but Tenants, at the mere will and pleasure of him their Lord. The first grant of earthly things to man was of bounty, much more the Possessions of them since he hath forfeited his interest by sin and disobedience. It is the Lords mercy that we are not confounded; and if life itself, be given of mercy, then all things pertaining to the maintenance of life must spring from the same Fountain. We cannot deserve one bit of bread or sup of water. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant, saith Jacob. Nothing is more free then gift: but whatsoever we receive we ask it on gift, challenge it not as due. He giveth meat in abundance. Thou givest them their meat in due season. These are the Children which God hath graciously given me. Such therefore as will challenge Heaven by way of commutative Justice, because they have given a penny answerable to that penny-worth, were never taught by the Spirit of Christ. And considering that God of his grace is the giver of bread, and of all other good gifts for this life: this should move all men to get their names entred into his checkroule, and become servants to this great Master: and being admitted to be Members of his Family and household of faith, this should cause them to approve themselves good servants, by doing their Lord and Masters will: then may they be assured they shall want nothing that is good. It is of this God and Father, of whom it is said in the Parable, Luk. 15.17. His servants have bread enough, and to spare. It is therefore good serving this Master, who will always either give much, or cause the little which he giveth to be sufficient. Whosoever are good servants and children to such a Master, such a Father, how can they want? For as he hath wherewithal to give, so having commanded us to ask of him, he will give to us liberally, and never upbraid us with what he hath given. And when we have received any thing, we must accknowledg this as Gods gift with all thankfulness. If a friend give us our Board but a month or two, we think ourselves much beholding to him. How much then are we beholding to God, at whose Table we live of free cost all our time? 1 Reg. 6.27. Let us seek our maintenance of God, for if the Lord do not help( as the King of Israel could say when there was nothing to be had either out of the Barne-floor, or out of the winepress) we cannot have maintenance. Prayer is a special means to obtain good things with a blessing, which if they be received with thanksgiving, Deut. 8.18. 1 Chro. 29.14 they are good indeed. Let us not therefore forget the Lord our God, for it is he that giveth us power to get substance. What though we were born to the things we do possess, or they were given us, or we bought them, or did attain them by hard labour and industry? yet it must be acknowledged. that Gods gift of grace was in all these. For who made our ancestors? Who gave them Lands or living to leave us? Who did put it into the hands and hearts of our friends to bestow any thing upon us? Did not the Lord? Whose money or goods was it, wherewith we bought any thing? Was it not Gods? And who gave us wit to invent, and strength to labour? Was it not that God, 2 Cor. 9.10. who doth also teach our hands to war, and our fingers to fight? All these things be of him to whom be praise and glory for ever, Amen. Let no man say in his heart, my power or might of my hand hath gotten this wealth: let not any ascribe praise for his maintenance unto friends, false gods, or any other means, but to the true God: lest he teach them to acknowledge that, by his taking away of their wealth, Hos. 29, 10. which they would not acknowledge by his bestowing it upon them. And as we must be thankful for what we have received, Mat. 20.15. so we must look unto it, that we do not envy other mens plenty, because it is the gift of Gods free grace. 4. As outward blessings are given of grace, Mal. 3.10, 11, Psal 8.7, 8, 9. 1 Cor. 3 22. 1 Sam. 30.16, 17. so is the blessing and comfort of them. In Adam we have lost our right to all things, which in Christ the Heir of the world we only recover: But what we receive in Christ, that is given of favour. Again, we may easily an hundred ways be thrust from the possession of all things, before we come to use them; according to that Proverb, Dan. 5.5. 2 King. 7.17. Job 20.22, 23. Isa 3.1. Hag. 1.6. Prov. 10.22. Dan. 1.13, 14. Many things come between the cup and the lip. When men have all things needful in their possession, yet another gift of Gods blessing must be added, else all they have will not avail them. All the rich fools plenty could not continue his life. Men may taste, and eat, and put on clothes, and yet be neither warm nor satisfied. While the daintiest meat is in the mouths of men, it may be their bane, and not their nourishment; as it fared with the Children of Israel, who while the meat was between their teeth, ere it was chewed, Psal. 78.30, 31. Mar. 6.41.& 14.22. Luk. 24.30. Act. 27.35. the wrath of the Lord smote them with a very great Plague. Therefore it was the manner of our Saviour Christ, always before he did eat, to bless it, asking his Fathers leave to use it, with a blessing upon it. So did the Apostle, He took bread, and gave thanks to God in the presence of them all. Gods own Children must be remembered, that they trust not in earthly means. Many of them are took like Asa; who if they have outward helps, they seek to them and not to God, who must give them with a blessing, or they cannot profit those that have them. 2 Chro. 16.12. But let Gods hand upon his servant Asa be a warning to all that fear God. His disease was but in his feet, yet because he sought not to the Lord, but to the Physicians, it was his death. 5. Our faith and invocation must be daily renewed towards God for his care on us in this life. Whatsoever we have, our faith must be no less on him, then if we were stripped naked of every thing; yea, our mouths must be no less open wide to him. David though a King, saith, The Lord is my portion, and the sustainer of my Lot. Had we done much for one, if he when he felt himself warm should not respect us, but look at his own strength, would we not count it treachery? If a substantial man, who deserved credit alone, should be less trusted when he layeth down a substantial pawn, would it be well taken? This duty belongs to poor and rich. He that hath store and plenty under his roof, must beg his daily bread of God, as well as the naked and hungry that lye in the street. But what need we every day to do thus? Because all we have, Assidue petendus est panis, ut in haec consuetudine amandi& colendi Deum retineamur, nobisque omnino persuadeamus, id quod est, vitam ac salutem nostram ex Deo pendere God doth let us no longer leases of it then for the day. Again, this we have of anothers; we cannot use it though we have it without the owners leave; as the servants that keep things under us, we allow them not without our leaves to do their pleasure with them. Besides, God can keep us from touching them, or finding any comfort in them,( though we use them) or feeling his sweet grace, as who is the giver of them. Wherefore let us take heed of the sensual confidence in the creature, and fly up in spirit to him that giveth and maintaineth with us all things; as the sun which both bringeth and continueth the light with us, Let us not set down our rest upon things present, and sing with the glutton, Take thy rest soul; or with the Priest, This is my rest: but by benefit of the things we have, let us, as by wings, fly up higher into belief on our creator. God greatly delighteth in this, and often to hear us, doth keep us tenants at will, as it were, from hand to mouth often, that we might wait on him. egypt had Nilus to water it, but the Land of the Israelites, was to expect the first and the latter rain, when God should as a gardener with his Spout-pot, so from the bottles of the Clouds pour upon them. Which may serve to put all men in mind of their wretched condition, as well rich as poor, whom, without exception, Christ accounteth of as beggars, and biddeth them ask of him their daily bread, without which they cannot continue, no not one moment. Psal. 55.17. Dan. 6.10. And if this Petition for bread must be made every day, then others also. For Gods Glory, Kingdom, and Will are opposed every day: and man hath need of forgiveness and new supply of grace every day. Omission breeds unfitness, difuse of Prayer doth so estrange the heart from God, that there followeth unwillingness and difficulty to set about this work of Prayer again any day. Pr. 1. 2●. He that will pray but now and then in a good mood, may justly expect that God will never hear him. If we pray daily, then shall we hold a gracious familiarity with God our Father; Then will he hear us always, and we shall ever have our requests granted, when it shall be best for us. It may rejoice a Christian heart to consider, that he hath leave to come to God to prefer his suits to him every day, nay oft in a day. We are loth to put up Petitions to men too oft, lest they should grow weary of us, and we troublesone to them: but the Lord is best pleased with them that come oftenest to him, that crave most at the Throne of mercy. In Courts of requests amongst men, there are certain daies in which one mans svit is heard, at which time other mens suits must be put off to other daies of hearing. Every man cannot have his svit sped every day, no not every Term. But all Gods people may come to him by Christ Jesus, and have their requests heard and granted in the Court of Heaven every day; yea, seven times, and if need be seventy times seven times in one day. 6. Christians must depend upon God for provision and maintenance every day. There be innumerable things, which if they be wanting to us, either we lose life, or led it uncomfortably. Now this necessity of things being known, and the infirmity of nature, we must go unto our heavenly Father, and humbly crave of him all things that be needful for us: Prov. 3.4. Lev. 26.6. Isa. 95.13, 14. Psal. 122.6, 7. Prov 3.23.& 8. ●0.& 1. 3●. job 5.19. who hath his ears open to the supplications and cries of his people. For whiles he doth exhort us to ask bread, in that he doth promise that he will give largely to them that pray. By teaching how we must ask, he doth exhort; by exhorting, he doth enforce; by enforcing, he doth promise; by promising he doth bring us into most certain hope of obtaining. Ob. But no man can reckon up the particular things he needeth. A. When we ask things necessary according to the will of God so far as we know, God will grant unto us what he knoweth to be expedient, though it be not asked in particular. As God of his common bounty giveth to wicked men what they crave not: so of special love he will bestow upon his Children both what they beg and what they need, though by reason of their ignorance they do not desire it in particular. But if we obtain not our desires in things necessary for this life, we must examine ourselves, whether some sin unrepented of do not hinder good things from us, or we have not hurt ourselves by sloth and lack of providence: and upon serious humiliation we must conclude, that what God doth deny to give, is not good and profitable for us, who hath more care of our salvation, then we of our own. 7. As Christians must pray, so must they labour by just and honest means to procure the welfare of their natural life. Some things must be desired, so as we fit and prepare ourselves for them, but must not labour after them: but the maintenance of this life is of the number of those things that cannot be prayed for, unless they be laboured after, as God hath appointed. Poverty and want is threatened to him that laboureth with a slacken hand: plenty and abundance promised to the diligent. In the sweat of thy brows shalt thou eat thy bread. Prov. 22.29. The hand of the diligent maketh rich. Now faith believeth as God hath promised, and prayeth according to the Tenor of his Word. 8. We must crave of God a good mind, that we might wisely and justly use, things well and honestly gotten. God hath made us Stewards of his blessings to be disposed to the glory of his name, and comfort of our Brethren: which Office cannot be discharged without his grace and direction. The good things which we have gotten by our honest labour, through the favour of God, are not our own wholly, Prov. 3.27. our poor Brethren must share with us therein: But to know what portion is due unto them, and willingly to part with what the Lord hath given them, is a grace that none receive, but they to whom it is given, who do hearty beg it of the Lord. Earthly things soon creep into the affection, and steal the heart away from love, pity and compassion, if they be not kept out by hearty Prayer, and the heart framed to mercy by often and frequent communication with God. The use of wealth is a work of grace, no less difficult then the getting of it. It is as hard to possess the world without pride, covetousness, forgetfulness of the poor, and security, as it is to live contentedly in the want of things, necessary directing the heart unto God for seasonable supply. To think we need not ask of God the right use of earthly things, is to be grossly sottish of the state of our souls, and extreme mindless of that duty we owe to God. 9. It belongeth to every Christian to desire and procure the bodily welfare of his neighbour. Psal. 35.13. Jam. 5.14, 15, 16. The Law of charity doth bind a man to love his neighbour as himself; His necessity doth call for our help; and a merciful care of our Brother is a sure proof that we are truly religious. Act. 12.5. Gen. 25.21. Jam. 5.17, 18. Isa. 58.7. Heb. 13.3. Heb. 13.16. Act. 10.4. Remember them that are in bonds, as if ye were bound with them: and them that suffer adversity, as if ye were in their case. Prayers joined with Almsdeeds are excellent Sacrifices, well-pleasing unto God. Humanity and Christity both, do call for mercy at our hands; yea, spiritual self-love: for we do ourselves good in relieving our Brethren. Is not the hand a gainer, when it hath made shoes for the feet? Is not the stomach benefited by cooking meat for the rest of the members of the body? We are members one of another. This doing of good to our Brethren, Prov. 19.17. Eccl. 11.1. 2 Cor. 9.6. is but lending to the Lord, and he will repay with advantage. The poor are the Lords fertile soil, which through his blessing shall yield plentiful increase to them by whom they are dressed. To relieve our needy Brethren, is to make bags which will hold, and to lay up Treasure in Heaven, Luk. 12.33. 1 Tim. 6.19. Extra fortunam est quidquid donatur amicis ● Quas dederis sola● semper habebis opes. Mart ep. l. 5. ep. 43. Mat. 6.34. Luk. 12.20. and to lay up in store for ourselves a good foundation. Liberality is the best riches, the best good husbandry to gain riches: There is that soweth, and is more increased; but he that spareth more then need, shall surely come to poverty. 10. We must not trouble ourselves with distrustful cares for time to come. Take no thought for the morrow: for life itself is in the hand of God, and we have no assurance to live till the morrow. It is the good pleasure of God that his Children should live by faith, as well for the preservation of their bodies, as for the salvation of their souls. He hath undertaken to provide for them, and they must look to him for it every day. God liketh to see and hear his Children oft in his presence, and hath so ordered it, that their necessary occasions should bring them before him day by day. God looketh for new acknowledgement of his gifts every day: and willeth that they have cause thereof by new gifts from him every day. Distracting cares are very troublesone, accompanied with great vexation and fear: disturbing the quiet and peaceable frame of the soul, and taking away the sense and comfort of what we have for the present, and torturing the heart with fear of what shall never fall. Now it is the gracious pleasure of God to free us from this carking torment, that we might attend more comfortable employment, and casting off the thought of earthly things which will disquiet, give ourselves to the contemplation of heavenly things, which be full of comfort. And surely it is much for our profit and comfort, that God will have us to live at his finding, and he will be pleased to keep our maintenence in his custody. For we may be well assured, if we trust in him, we shall be well provided for. And seeing it is his will, we should ask our maintenance every day of him, we have good leave and good occasion to increase an holy acquaintance with God, by coming oft into his presence, and speaking oft unto him. Besides, if the Thief, or Vermin, or any casualty deprive us of those outward props of our life, we may go to him boldly for more: for if we depend on him according to his Commandement, he is by promise obliged to provide for us. He hath store and great plenty, and will furnish his Children with sweet, and good, and enough. It will not stand with his honour that his Children should want. No man under the sun can live more merrily, and more securely then Gods Children may do: for they need care for nothing but to please God. Though there are many things for which they must labour in their Calling, yet there is nothing for which they need to care. The Children of Israel might lye down and sleep securely in the Wilderness, when they had not one morsel of Bread against to morrow; for the morrow day brought with it Manna, Psal. 4.8. provision for the morrow: this was because God sustained them. But conscionable dependence upon God every day is no nurse to idleness, no enemy to providence for the time to come, which falleth within the reach of our daily course, no opposite to thriftiness and frugality. We are sent by the Ant to school, that we may learn in Summer to provide against Winter. He that sleepeth in Harvest is the son of confusion. God would not have us superstitious Capuchians, who think it an offence to have any thing unspent over night; nor profane Companions that sing care away, and set Cock-on-hoop, whose money burns in their Purses till it be consumed; nor yet foolish unprovident ones who buy their fuel when it freezeth; but care of time to come, which cometh from unbelief, and desire to be greater then that we should need to care, is that which the Word condemneth. Care must be for the present, but providence for time to come. 11. The maintenance whereupon a Christian may desire to live, must be his own by the gift of God, neither unjustly gotten, nor unlawfully possessed. Prov. 5.15. 2 Thes. 3.12. Drink waters out of thine own Cistern. The apostle commandeth that men should eat their own bread. How can any man pray God to bless that unto him, which he hath gotten by fraud or injustice? How can he hope for good to come by any unjust or indirect dealing? 12. Every Child of God hath a true right to those temporal goods which he doth lawfully possess. Mat. 5.5. Heb. 1.2. 1 Cor. 3.22. Duplex jus: charitatis& proprietatis. Jus charitatis manet semper, said non pro semper habent; enim jus utendo non pro omni tempore, said pro tempore necessitatis. Act. 4.22. The meek have right of Inheritance unto to the Earth; For they are one with Christ, who is the Heir of all things: and what they possess is given them of God in love and mercy. But this right the godly man hath in his goods is limited not absolute; he must not dispose them at his own pleasure, but according to the appointment of God, the Lord of all things. Whosoever hath best right to any thing, hath a chief Lord over him, by whom he must be ordered in all his expenses, to whom he must give an account in the day of reckoning. 13. All things are not necessary common amongst Christians. Each man hath such a propriety in that which he lawfully holdeth, that without his leave or just cause, no man ought to meddle with it. In the very time when community of goods was most needful, and when voluntarily the Saints made their goods common, even then, till a man had passed away his right by his own act, the propriety and right was still in himself. For thus saith Peter to Ananias, while it remained, was it not thine own? Act. 5.4. and when it was sold, was it not in thine own power. God hath set this order amongst men, that they knowing what they get shall be their own, Deut. 15.11. they may be encouraged to labour. Also that he might try the liberality of the rich, and patience of the poor. 14. Our desire must be moderate touching things of this present life. Thus Agur prayeth, Lord let me not want, nor abound, feed me with food convenient for me. Jacob saith, Seeing thou givest me bread, and raiment, thou shalt be my God for ever; Paul, Having bread and raiment let us be content. Nature is content with small things, Luk. 12.13. and grace moderateth the desire of earthly things. A mans life doth not consist in the abundance of the things which he possesseth. Nay, it is dangerous to the life: Speciosa magis quam tranquilla imperij facies est. Valtur. de re mil. lib. 1. cap. 3 Minus in parvis fo●tuna furit. Praebet sonmos casa securos. Sen. Hyppol. act. 4. chor. Tuta sine t●lo est domus; Rebu●que parvis alta prastatur quies. Immane regnum est. posse sine regno pati. Sen. Thyest. act. 3. Miserere tu folicium. Mart. epig. lib. 1, 50. Eccl. 5.12. Isa. 5.12. Prov. 30.9. 1 Tim. 6.17. Psal. 123.4. Ezek. 33.32. 1 Tim. 6.9, 10. for a Lamp with a little oil is maintained: with much extinguished; so is this light, this natural life which the soul causeth in the body. A mans prosperity is not in abundance; for the din and tumult which accompany the expenses which follow upon it, are more irksome then that exceeding of one ones estate is contentful. A moderate estate hath more ease and comfort, another more disturbance and ostentation. The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. It is an old saying, that more perish by fullness then by famine. The way of the covetous is not most compendious to this life, much less to a better life. For out of superfluity doth grow disregard of God and his Works, yea, denial of God, as he saith, lest I be full and deny thee. From thence doth grow confidence in riches, high-mindedness, and contempt of the poor. The heart thereby is stolen away, and won to the love of the world, so much, that, either it keepeth men that they come not at all to the means of salvation; or if they do come to the preaching of the Word, and sit with the people of God before the Minister, yet they do not profit; because their heart goeth after their covetousness; Or if while they hear, they begin to affect the Word, yet when they are gone, the cares of this world, and deceitfulness of riches choke the Word, and they become unfruitful. They that will be rich, saith the Apostle, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For if once men affect and love riches, it becometh a root of all evil, causing shipwreck of faith and a good conscience. Of all estates a moderate and middle estate for maintenance, is freest from surfetings of the body, and temptations of the mind. Contentment and grace have best entertainment among them that have not overmuch. But it is to be marked, that not the having, but the affecting of great things is sinful. For what God casteth upon us walking within the compass of our ways, we are with thankfulness to embrace it. We are no where commanded to cast away riches, Nec abnuendum est, si day imperium Deus. Sen. Thyest. act. 3. Psal. 62.11. Jam. 4 3. Rom. 13.14. but to look to the good use of them, that the heart be not carried away with vain confidence, and self-conceit. Wh●n thou art full, take heed lest thou forget the Lord. Let us therefore bridle our inordinate appetites which know not how to say enough. If we have but small things let us learn to be content, and desire no greater. For we must not desire earthly things as our goods, but as our necessaries; not as the only good, so as to rest in them as the wished end, but as helps and furtherances to the Kingdom of Heaven. But how may we know what is a lawful from an unlawful desire? First, By their quality, when they are vehement, though about a thing that is good: vehement, so that they work a perturbation in us, and put us so off the hooks, that we are not ourselves for the instant; these are sinful. Rachel might lawfully have desired Children: but when it comes to Give me Children, or I die: To this, that she will die of the sullens, if she have them not, this lawful desire is depraved and become sinful. Thus we know natural heat from unnatural; the natural heat is so temperately dispersed, that it disturbeth not the sweet content of natures constitution: But these unnatural heats, they make the part to glow to which they shoot, and breed a tedious distemper. So an ordinary desire doth not interrupt the sweet harmony of natures constitution, but whiles it is kept in due order, a man walketh not feeling disturbance by it. Secondly, By the quantity: for if they be excessive and unsatiable, they are sinful. To have care of business, is lawful; but when there is no end of it, one draweth on another, this is unlawful. So to take delight is lawful: but when men dwell upon it, and unsatiably after one must have a second, after a second a third; this is gross sensuality. So to take a Cup of Wine is lawful; but when one draft calleth on another, one meeting another; this is inordinate. How is natural thirst known from unnatural? The one is satisfied with a draft or two, that more is not cared for: The other is so kindled by drinking that it still desireth drink: as it fareth in Thirsts caused by Agues, heats; and in Dropsie-like appetite by salt Rhewmes provoked. Thirdly, by the Object, if they be carried after things unlawful: as to increase our estate by fraud, cozenage, oppression. Thus when a womans mind standeth to Ashes, lye, Pitch, raw Flesh( as such who do long, are subject to these) we know them to be unnatural, because they are after that which is unwholesome, and agreeth not with nature, when she is in her right frame and temper. Fourthly, Desire is unlawful when it is accompanied with envy, malice, grudging, and repining at the prosperity of others, whom God hath preferred before us in these things. 15. Every daies prosperity and adversity is in the hand of God. Who is there that thinks he cannot provide food for himself for the space of one day, if he be not able to do it for a long time: But the Scripture teaching us to ask our daily bread every day, doth admonish us of our weakness to make preparation for ourselves for any little space. Whatsoever we enjoy, we must always behold God in it, and acknowledge him to be the absolute giver, owner, and maintainer of it. Whatsoever be taken from us, we must still observe the hand of God in it, who giveth and taketh away at pleasure. The infinite power of God is in all things to be magnified and adored, for we stand at his disposition to be exalted or to be abased. The Lord himself hath assured us that prosperity and adversity come of him. Lev. 26.3. Deut 28. 1●. Prov. 22.2. The rich and poor meet together, the Lord is the maker of them both. CHAP. XIII. showing what is meant by Forgiveness and by Debts. That God doth not forgive without satisfaction. How many ways forgiveness of sin may be considered. And how he is to be qualified that would make this petition. The ground thereof. And what we desire of God therein. Question: WHat is the fifth petition? A. And forgive us our debts, as we forgive our Debtors. Q. What is it to forgive? A. Forgiveness is opposed to payment, recompense, or satisfaction, luke. 1.79. Dan 9.9. Num. 14.19. Act. 5.31. Ps. 32.1, 2. Ps. 85.2. Psal. 51.2. Act. 3.19. Is. 43.25. Jer. 31.34. Mic. 7.18. Is. 44.22. Ps. 25.7.& 79.8. Is. 38.17. Ps. 65.3. Col. 3.12. Ezek. 18.21, 22 Act. 13.38. Rom. 8.33. Vox {αβγδ} proprie sig. ase amovere. Mat. 4.20. unde sumpta Metaph. sig deserere& dimittere,& permittere, freq. autem rationem alicujus rei non habere Mat. 15.14.18.12.& 23.23. {αβγδ} ad omne genus gratificandi pertinet▪ luke. 7.21. Ph. 1.29. Act. 3.14.& 25.11.16. and doth note a gracious and free pardon of mercy. In Scripture many phrases are used to explain what forgiveness is, as when God is said to cover iniquity, put it out of sight, not to impute, or call to a reckoning for it: to blot it out of his book, not to remember it, to do it away, pass by it, do it away as a mist, seal it up, cast it behind his back So that forgiveness is the pardon of Gods free mercy, when he himself doth freely across out these debts, and imputeth not the punishment thereof unto us. More fully it may be defined, an act of free grace, whereby a man is acquitted from the whole guilt, and is released from all the punishment of his sin, in such sort that nothing can be laid to his charge. In this act of forgiving, allusion is made unto the acts of creditors to their debtors, which stand bound to them in obligations to pay certain sums of money, or upon not payment to forfeit a far greater sum. Now when the debtor doth make this forfeit, and is no way able of himself to discharge it, if the creditor doth forbear to sue the debtor, and doth freely cancel the obligation, and give to him an acquittance of that debt, this act of his is to forgive. It is likewise resembled by the act of a King and Judge towards such subjects, as by transgressing the Law, had confiscated their lives into the hands of justice. Now when the King of his mere grace doth remit the offence and punishment, this is to pardon and forgive. Such an act as this, is that of Gods forgiving of a sinner. Q What is meant by Debts? A. Sins, so Luke saith, forgive us our sins. luke. 11.4. Mar. 11.25, 26. Col. 2.13. And because it is set down indefinitely, by Debts or sins, we must understand all sins, original and actual, greater and smaller: the smallest are not so little, that they need no pardon, nor the greatest so heinous that they cannot be pardonned. There is a twofold Debt that man oweth to God; the one of duty that we are bound to pay; luke. 17.18. Rom. 8.12. Rom. 13.8. Mat. 18.24. luke. 7.42.47.& 13.2. Bell. Tom. 4. de oper. partic l. 1. c. 6. pet. 5. Omnis qui peccat injuriam facit Deo. Omnis qui peccat, legem Dei praevaricat ur. Ibid. Deut. 27.26. Gal 3 10. Ezek. 18.4. Rom. 6.23. Jam. 2.10. as of love, thankfulness, worship, obedience, the other of sin and punishment, which we are fallen into through the neglect of our duty. Now in this petition we desire not to be discharged of the duty that we owe to God, but to be acquitted from the sins that we have committed, and to be freed from the punishment that we have deserved. Sins are called Debts by similitude, because man stood bound by the law unto perfect obedience, with this obligation, that if he continued not in all things written in the law, the forfeiture was, he should be accursed; which curse comprehended in it all misery in this world, and eternal destruction in the world to come. This forfeit Adam and Eve did make, and in them all mankind, who daily add unto this debt by their actual sins: and by reason of sin we are bound over to eternal punishment, if the divine justice be not otherwise satisfied, and a pardon of grace obtained. Q. Doth God forgive sin without satisfaction? A. Forgiveness is of mere grace, but that grace might do it justly, that infinite wisdom of God found out a means to satisfy justice. Ep. 1.7. Rom. 4.24. Jesus Christ the eternal Son of God took upon him the condition of man that being God and Man, he might be an all-sufficient Mediator between God and Man. This Son of God being made Man, stood in the common nature of Man, as a common person, to answer as a surety for man: and was therefore arraigned, condemned, Is. 53.5. Rom. 4.25. 1 Pet. 1.18, 19. and had the full wrath of God due to sinners executed upon him; which wrath he satisfied and overcame, and thereby purchased eternal redemption. Thus by his satisfying Gods justice, a way was opened unto Gods mercy, that in saving of man he could be just, and yet a justifier of him that believeth in Jesus. Q. How many ways may forgiveness of sin be considered? A. Forgiveness is considered, 1. As it is decreed by God, who in his gracious purpose hath chosen some to life, and ordained that in time they should be partakers of mercy. 2. As it is purchased by Christs death and passion. Christ sustained the person of all the elect, in whom all their sins were virtually forgiven, when he had paid the price of their redemption. All the sons of Adam sinned virtually in Adam when he transgressed in eating of the forbidden fruit; and all the Elect of God were virtually redeemed in Christ, 2 Cor. 5.19. when he actually laid down his life for their ransom. 3. It must be considered as it is proffered in the Gospel of peace, and sealed in the Sacraments. To you is preached forgiveness of sins, Act. 13.38. 4. As it is received by faith and conferred by grace: for when the word of the Kingdom is received, the good thing promised in the word is received also. Now the promise of a pardon in Christ Jesus is received two ways. First, slightly and superficially by a temporary faith, which tasteth the word of life, but feedeth not upon it. Secondly, Soundly and effectually by a sovereign and well-rooted faith, which firmly knitteth unto Jesus Christ. And according to this double manner of receiving the word, there is a twofold remission; the one inchoate, which is not ratified in heaven, because the promise is not entertained into an honest and good heart; the other perfect and sound, which is confirmed in the Court of heaven, according to that of our Saviour, Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained. Whatsoever ye shall loose on earth, shall be loosed in heaven. And this sentence of pardon is considered two ways: first as it is passed in heaven, when upon the presentment of the merits of Christ applied to the sinner, believing in him, through the operation of the Holy Ghost, he is actually received into favour, and acquitted from the guilt and punishment of former sins, which sentence can never be revoked nor blotted. This judgement is passed, at what time the Elect in Christ have their names enrolled in the book of Gods effectual calling, and are numbered among the just. For where the holy Ghost worketh in us the grace of faith to believe in Christ, who was raised from the dead, and applieth his grace and merit Christ actually presenteth us unto his Father, who doth most graciously receive us into favour, and freely discharge us from all our transgressions. Secondly, It is considered as made known or manifested to the conscience; which is a second act of the Holy Ghost, wrought in this manner. First, when the Holy Ghost hath by the word convinced the conscience of the peril it stood in by reason of sin, then by the light of the Gospel he sheweth unto man a possibility of salvation, and offereth forgiveness upon condition of believing. Then by the ministry of the same word, he worketh faith in the heart, whereby we obtain and receive forgiveness offered. Thirdly, Being enlightened by the Spirit, through the reflection of the renewed conscience upon itself, we come to know that we do believe, and that believing our sins are pardonned and done away. Thus the Spirit shining about the soul, the sentence of absolution is made clear to the heart of the sinner guilty in himself, but believing in Christ for mercy. This sentence hath different degrees: it is sometimes more clear in the apprehension of the soul, sometimes more dim, yea, sometimes quiter blotted out in the counter-pane of our release or copy of our aquittance, so that a person standing perfectly just before God, hath little or no sense or apprehension of it in his own conscience. 5. It must be considered in respect of continuance, not only in regard of the new application of it to the conscience, but of the Divine sentence. For pardon is vouchsafed of mercy, as it is promised in the Gospel and received by faith. But God doth not promise pardon of sins past, present and to come, before they be committed and repented of, nor can the believer by faith receive the pardon of them. All Divines grant, that in respect of the pronouncing of that sentence to the heart, it is not actually applied, neither can a particular sinner be said to be every way actually forgiven, until it have been committed, confessed, and repented of. But if sins to come be actually pardonned to the believer, and that be promised in the Gospel to be received by faith, we desire to know why it may not be revealed to the conscience? What is known by the Word, and apprehended by Faith, that may be known to the renewed conscience, The Word of Truth hath never taught us so to distinguish, and it is not for us to admit what we have not learned from it. Nevertheless, we must not so conceive, as if by every gross sin the person justified did fall from the state of justification, and favour of God: but the state of the person sinning must be distinguished from the actual pardon of particular sins committed after effectual calling. 6. Forgiveness of sin is to be considered in respect of the execution of the sentence. For so long as sin abideth in us, and we be subject to the displeasure of God, and temporal chastisements by reason of our offences, the sentence of pardon hath not taken full effect. If it be objected, that the remission of the sins of the justified is full and perfect: The answer is, that the remission of the sins of the justified, is full and perfect, not for that they are already freed actually from the inherence of sin, and the displeasure of God disliking it: but because they have full title unto, and right in that mercy of God, which as it hath already delivered them from the dominion and condemnation of sin, so it will in the end wholly free them, from the inherence of it, the displeasure of God disliking it, and all the temporal chastisements that do light upon us. 7. The full and perfect consummation of forgiveness is not obtained till the Day of judgement when we shall be discharged openly by the judge himself, before the tribunal of Grace. Repent, Act. 3.19. that your sins may be blotted out when the time of refreshing shall come. The sins which are pardonned in this life, are pardonned in the life to come. Q How is he to be qualified that would make this Petition? A. He must acknowledge his sins with grief and godly sorrow, Joel. 1.13, 14. 1 Joh. 1.9. Jer. 14.20. Psal 143.2. Isa. 53.5. Ezra 9.5, 6 7. Dan. 9.7, 8. Luk 15.21. Act. 2.37. Luk. 18.13. freely judging and condemning himself before God, with hope of pardon in the free mercy of God through Jesus Christ. Confession, sorrow and faith are required in him, that would crave forgiveness of his offences. Q. Are sins called our Debts in the same sense that bread is ours? A. No: Bread is ours because it is given unto us by the gift of God: sins are ours, Act 3.19. 1 Joh. 1.9.& 2.12.& 4.9. Apoc. 1.5. Jer. 31.33. because we stand guilty of them, and the blame is justly imputed to us. We therefore sustaining and confessing the fault, do implore mercy of God for pardon. Wherein we do not use any excuse, or lay the blame upon any other: but judge ourselves, and fly to the clemency of God in Jesus Christ. Q. What is the ground of this Petition? Ezek. 36.25, 26. Exo. 34.6 7. Psal. 86.15, 16. Psal. 145.8.& 103.8. Dan. 9.18, 19. 2 Chro. 7.14. Hos. 14.1, 2. Isa. 1.18.& 40.2.& 43.25.& 44.22. Psal. 130.3.& 27.7. Jer. 31.34 Micah 7.19. 2 Chro. 6.25, 26, 27. A. That God in Christ Jesus is most gracious and merciful, ready to pardon iniquity, transgression and sin, not only giving the penitent leave to ask mercy, but commanding them to pray with assiance to be heard. Q What do we acknowledge in this Petition? Gen. 1.27. Eccl. 7.29. Luk. 5.31. 1 Chro. 21.17. 2 Chro. 6.37.& 29.6. Psal. 143.2. Prov 20 9. Dan 9.5. Rom. 3.9. 1 Joh. 1.9. A. We acknowledge that God made us just and upright, but that we are most miserable and wretched sinners, corrupt by nature, sinful by practise. Also we acknowledge that we are stark bankrupts unable to make satisfaction for the least offence, or to discharge the least penny of our debt. For every man is bound to keep the law wholly and continually, so that the breach thereof even once, and in the least point, maketh us debtors: But no man can avoid the breach of it, or when he hath broken it, make amends unto God for it; considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by obligation of the Law, and therefore cannot go for payment, no more then a man can pay one debt with another. Therefore we are compared to a Child new born, read with blood, not able to wash nor to help himself: Ezek. 16.4, 5. and to captives close shut up in prison and setters, Luk 4.18. Mat 12.29. kept by a strong one; so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor Lamb should deliver itself from the gripes and paws of a lion. Lastly, We acknowledge that with God there is mercy to cover our offences, Psal. 32.5, 6.& 51.5, 6.7.& 130.3. Col. 1.14. and to forgive the guilt and punishment of our transgressions great and small. Q. What desire you of God in this Petition? A. That God of his free mercy in Jesus Christ would fully pardon and forgive all our offences, Act. 5.31. Isa. 44.22. Act. 10.43. Psal. 51.2. Isa. 43.25. Mat. 1.21. Rom. 5.9. and cancel our obligation, that in law it be not available against us. Q. Do we here pray for the sins of this Day, as before for the Bread of this Day? A. Not only for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assurance of the remission of all our sins. Q. What do we pray for more particularly? A. 1. In respect of them that be without, we pray. First, That God would give them repentance to turn from their evil ways; Jer. 5.7. Act. 5.31.& 11.18. Jer. 31.18. Act. 8.22. Mal. 1.9. 1 Joh. 5.16. Jam. 5.15. Exo. 32.31. Act. 7.60. that considering how many and great and grievous their sins be, they might seriously humble themselves before God, and amend their lives. Secondly, That he would give them faith to believe in the grace of God through Jesus Christ, that upon the sight of sin they be not swallowed up in despair. Thirdly, That God would apply that mercy of his reaching to forgiveness, unto them that are yet Children of wrath, over whom his anger yet abideth through unbelief: These things we ask in respect of our Brethren by grace of election, yet uncalled. 2. For ourselves that do believe, we ask. First, That God would blot out the remembrance of sins past: Not that God can play fast and loose, Psal. 25.11. Psal. 130.2, Hos 14.3. Psal. 143.2. Mat 9 12. 3. or say and unsay, nor that we ought to beg what we have obtained: but we have obtained remission of sins in a fort only, not perfectly. For notwithstanding our assurance of forgiveness, if the eye be taken off Christ never so little, the remembrance of former sins will disquiet afresh. Now since pardon of sin past is assured by faith, it followeth that we must ask it as long as we live: because faith ever looks to Christ as an humble Petitioner. Secondly, Psal. 79.8. We ask the continuance of his grace, that his merciful pardon may be a gift without repentance. For in this life our justification is not fully executed, but continued: and God who continueth his mercy towards us, willeth that we should ask it daily by hearty supplication. 3. We ask the manifestation of it, Rom. 8.15.16 Eph. 1.13. that he would make us see and feel this forgiveness of his; For our faith is weak, the spiritual sight of our souls is dim, and the comfortable apprehension of mercy little, and sometimes none at all. Now we get by this Petition our faith confirmed, our sight cleared, our sense restored, our comfort increased. To this branch therefore must be referred these three things as asked by us. First, Psal. 51 8, 9, 10, 22. That God would heal the doubtings and darkness of our minds. Secondly, that he would strengthen our faith to full assurance in this point, that our sins are pardonned. Thirdly, That he would make us feel our peace in the joy following it. 4. Every day we sin, and every day we must beg both the sense and feeling of sin and pardon of grace and faith to believe the remission of them. Psal. 130.3.& 143.2. 1 Reg. 8 36. 2 Chro 6.25. 1 Joh. 2.1, 2. Psal. 51.2, 7. 2 Chro. 6.26, 27. Psal. 103.2, 13 Mal. 3.17. Sins of daily incursion have a pardon of course, but ●t is required that we humble ourselves, and sue for mercy: sins notorious are not actually forgiven, till they be actually repented of. 5. We ask in this Petition, that God would execute the sentence of forgiveness every day more and more, killing and crucifying the sin that abideth in us, sparing us as a Father doth his Children, removing from us those temporal chastisements which our sins might every way bring upon us, to our great smart: for though God as a judge hath pardonned our sins, yet as a Father he may scourge them in us, though we be freed from the guilt of condemnation; yet God is displeased with our sins that be inherent, and do oft break out in us. 6. We desire that God would keep us from security, hardness of heart and impenitency, Psal. 19.12, 13. Psal. 130.3. Zech. 12.10. Mar. 9.24. that he would quicken us by his spirit continually with sighs and groans to crave pardon and forgiveness, and carefully to maintain peace and communion with his Majesty in the use of all holy means that he hath ordained for this end. After once we have tasted the mercy of God, we are apt to grow secure, careless, unmindful of his love, slothful in the use of his Ordinances, forgetful of our accounts, ready to run into arrearages: Therefore we pray that God would keep us by his Spirit, that the world by her allurements might not steal our hearts away, that no slumber in this kind possess us: but that every day we call ourselves to reckoning, and sue out a pardon for our offences, that our peace with God might be continued, and our comfort increased in assurance of his love. 7. We pray that our hearts might be inclined more and more to love, Eph. 4 32. Col. 3 12, 13. gentleness and compassion towards our enemies, that we might have the greater comfort in confidence that God hath forgiven us. 8. We pray that we may be acquitted from all sin, before the Tribunal of Grace, at the dreadful Day of judgement, and that the sentence of absolution may take full effect at that time. 9. As we desire forgiveness of sins: so do we pray to be accepted as righteous unto life in Jesu● Christ. 2 Cor. 1.30. 2 Cor. 5.21. Phil. 3.8, 9. For as it is not enough for a beggar to come before a King, to ha●e his rags taken from him, unless he have convenient Apparel and Ornaments: so for us it is not enough to have our filthiness done away, unless we be clothed with convenient righteousness; not enough to put off our Shakels and Manacles, unless we be decked with Garters and Bracelets. CHAP. XIV. The wants that are to be bewailed. The Evils that we pray against. The special Blessings for which we ought to be thankful; And the useful Conclusions that may be drawn from this Petition. Question: WHat are the wants to be bewailed? A. 1. The corruption of our natures, and wickedness of our lives; the sins of our youth, Psal. 40.12. and of our old age. My sins have taken such hold upon me, that I am not able to look up: they are more in number then the hairs of my head, therefore mine heart hath failed me. Thus with David we are to travel and groan under this burden: but this grief for sin is a rare thing in the world. Psal. 51.2. Psal. 119.59. Isa. 44.19. Jer. 8.6. Hag. 1.7. 2. The ignorance, security, deadness and senselessness of our hearts, that feel not the weight of sin, cannot press instantly for mercy, make light of running into Gods debt-Book, grow regardless of his love, respectless of his Ordinances, indulgent to our passions. Men can mourn bitterly for outward things; fear the displeasure of great men, are afraid of running into debt and danger: but how careless are we of our souls? How presumptuous in greatest dangers? 3. That though we entreat mercy, yet we are ready to run into sin again, excuse, lessen, and pled for it, and so to hinder the success of our Prayers, to impeach our comfort, disturb our peace, wound our conscience, and pluck upon our heads many grievous cutting crosses, spiritual and temporal. 4. The weakness of our faith and coldness of our desire, that though we find little comfort and many doubtings, yet we cannot stir up ourselves to ask importunately: and though God have made many precious promises confirmed by Oath, Covenant and Sacrament, and ratified by sundry experiments of his love, yet we are ready to doubt in trial and temptation. 5. It is to be bewailed that when God hath revealed himself to be gracious and merciful in Jesus Christ to all them that will confess their sins, Jer. 14.19, 20. Luk. 19.18. Prov. 14.29. Prov. 16.32. Prov. 19.11. Rom. 12.19. Rom. 1.30. John 12.40. and turn unto him with their whole hearts; yet so many in the world should walk dissolutely, and following vanity neglect mercy offered unto them in the means of grace. 6. It is to be lamented, that we who stand in need of daily forgiveness for infinite, innumerable, great sins committed against the Law of God, should be so riggid, and hard to be entreated in respect of wrongs done unto us by our Brethren; merciless and implacable. Mat. 13.14. Deut. 9.4. Jer. 2.35. Mat. 9.12, 13. Luk. 15.7.& 18.9, 10. Rev. 3.17. Hos. 12.8. Q. What are the Evils that we pray against? A. 1. We pray that God would not give us up to hardness of heart, nor suffer us to walk in stubbornness and disobedience, or self-conceitedness, vainly puffed up with opinion of our own righteousness. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 2. We ask that God would not remember our sins, nor keep his anger for ever. Be not wrath very sore, O Lord, neither remember iniquity for ever: behold, see, I●a. 64.9. Psal. 25.7. Exo. 32.11, 12 Jer. 14 21. Exo. 34.9. Psal. 79.8. Lam. 1.9.& 5.20. Psal. 6.1. Psal. 27.9. Psal. 38.1, 2. Psal. 85.5, 6.& 88.16. we beseech thee, we are all thy people. O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low. 3. We desire that God would not bring upon us the desert of our sins, nor the punishment temporal, spiritual or eternal that is due for our transgressions. O Lord, rebuk me not in thine anger, neither chasten me in thy hot displeasure. hid not thy face from me, put not thy servant away in anger. Turn us, O God, of our salvation, and cause thy anger towards us to cease. And to this head must be referred, that God would not take us away in our sins, but give us grace and time to repent, and watch for his coming. Q. How should a man stir up himself to make this Petition devotionally? A. 1. The first mean of the more devotional propounding this Petition, is to work the heart to godly sorrow for sin, considering the filthiness of it, our own indignity, the tyranny of Satan, and the miseries that accompany transgression. What is sin, but the corruption of the soul? What are we, rotten flesh, the filth of the earth, dust and ashes, that we should dare to lift up the heel against the incomprehensible Majesty of God, of whom we are created, preserved, redeemed, and enriched with incredible benefits? And to what end do we offend? That being estranged from God, who is the chief good, we might yield ourselves unto the Devil into most miserable servitude, for the base, filthy wages of sin. Nor can it be spoken, how cruelly the Prince of this world dominiers in their souls, who breaking Covenant of love with God, whereby our spirit is knit to God, do revolt to this malicious enemy. sin violates the sanctity of the soul, profanes the Temple of God. Innumerable are the evils which sin hath brought upon man. God himself is at war with the wicked, with whose ungodly acts he is greatly offended. The wrath of God doth pursue the sinner, as the shadow followeth the body. Those considerations should move us to mourn for the sins that we have committed against the Law; and if we can truly sorrow that we have offended, we shall earnestly beg to be received into favour. What will a malefactor now in danger leave unattempted to get his pardon? 2. That the sight of sin drive us not to despair, we must remember that God is ready to grant release to them that seek it by hearty supplication. For he would never have taught us to crave mercy by Prayer, if he had not been willing to pardon them that repent. But if we hope steadfastly, we shall earnestly and affectionately cry to God, Forgive us our trespasses. What if one might be released from his debt, but asking to have it forgiven? Who would not seek instantly? Who would spare to speak that have this hope? 3. The third mean is to let our hearts smite us in the sins, which of infirmity we fall into; for because men pass by sin impenitenly, without conscience of it all the day, therefore they without life and power and feeling desire, propound this request to God at evening. 4. To mark how uncomfortable it is when Gods countenance this way is hide from us, and how heavy it is when doubting and darkness do grow upon us. 5. We must get a fear of Gods fatherly corrections, which we provoke. The Child that feareth the rod will be afraid and cry to have a fault pardonned. So we must think what a joy and sweet state it is to have our Quietus est daily by us. The peace of God passeth all understanding: there is nothing that can make us so comfortable to ourselves, nor so fruitful in the knowledge of our Lord Jesus Christ, as assurance of salvation. Blessed is the man whose iniquity is forgiven, and whose sin is covered. 6. Consider the examples of the faithful; how earnest have they been with the Lord for mercy? How importunately have they solicited him to blot their sins out of his remembrance, and in loving favour to turn unto them? Their zeal should inflame our desire, and quicken our dullness. Q. What are the special Blessings for which we ought to be thankful? A. 1. We must bless God that he hath given Christ to be our propitiation, in whom we might obtain mercy. At the birth of Christ, the Angels sang, Glory be to God on high. Christ is the gift of Gods rich love and mercy, for which we are bound to render immortal praise. 2. God is to be praised for his Word and Ordinances, in which he hath made known what his pleasure is touching the pardon of our sins, and giveth us assurance of his favour. He hath not dealt so with every Nation, neither have the people known his Law. 3. We must give thanks to God for the pardon of our sins; that he hath given us grace to humble our souls, seek mercy, believe his promise; Rom. 7.25. and that he hath looked upon us in love, removing our iniquities far out of his sight. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his Inheritance? Mica 7.18. O the incomprehensible mercy of God, who sheweth himself so easy to be entreated! Men if provoked are hard to be won: the Lord proffers reconciliation, and teacheth how to sue that we might find favour and live in peace. 4. God is to be magnified, that he hath spared us so long, corrected us in measure with great lenity, Psal. 78.38. removed the crosses that lay upon us in due season, given us inward peace and contentment, and sustained us under the burden of sin that we did not run into despair. Isa. 12.1. O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me. Bless the Lord, Psal. 103.2, 3. O my soul, who forgiveth all thine iniquities, and healeth all thy diseases. Q. What Conclusions may be drawn from this Petition? Rom. 3.10. Jam. 3.2. Prov. 0.19. A. 1. All men are sinners, even the regenerate. There is none righteous, no not one. In many things we offend all. Who can say my heart is clean? No man liveth without his daily sins; we like Infants have our scapes; like wounded persons, cured our scars; like white tens, our black feet. If we say that we have no sin, 1 Joh. 1. ●. 1 Reg. 8.46. we deceive ourselves, and the truth is not in us. All these sentences are confirmed by the mouth of our Saviour Christ, teaching the just and faithful to ask pardon of their daily slips, and that in truth, not in counterfe●t humility. Catech. Rom. Par. 4. cap. 14. q. 4. For who would brook one praying, to lye not to men but to God, when with the mouth he prayeth, Forgive my debts, when in heart he saith, that he hath no debts, that should be forgiven? What shall we say of them, that talk of justification by the works of the Law, of merit, of perfect obedience to the Law of God? He that asks pardon for his offences, cannot possibly conceit that he is pure and free from sin. He needs not forgiveness, who hath not run into transgression. 2. Forgiveness of sin is a a special favour, Psal. 32.1, 2. that is to be desired of all men. The man is blessed, whose iniquity is forgiven, and whose sin is covered. It is a peculiar gift of Gods eternal love, Mic. 7.18. Col. 1.14. Eph. 1.7. Rom. 5.1, 2, 3. which he vouchsafeth to them, that he hath chosen to be Heirs of salvation. It is the purchase of Christs blood: an excellent price, which shows the worth of the benefit. Nor are the effects of justification less precious: for being justified by faith we have peace with God, free access to the Throne of Grace, and rejoice in the hope of Glory. sin makes separation between God and man, and raiseth contention betwixt man and his own conscience: But when sin is covered by gracious pardon, then follows sweet peace with God, and quietness of mind. sin is the bondage of soul: when the cords of sin be unloosed, we are set at liberty. sin is the filthiness of the soul, when we are purged from it, we are made white and clean. He lives merrily, and at hearts ease, who hath his accounts taken up in Jesus Christ. This will appear by the contrary: Isa. 59.2. Lam. 3.42, 44. For until sins be forgiven, they separate between God and man, whether he be converted or unconverted. If a man be not in the state of grace, his prosperity in this life doth but fat him against the day of slaughter; and increase of his daies are but a multiplication of his sins, against the day of reckoning. And he may look for death to arrest him every day, which if it do before his sins be remitted, he shall be found in his sins at the Day of judgement, to his everlasting perdition. If a man be in the state of grace, yet if by new sins the Lord be provoked to withdraw his loving countenance, and to show tokens of his displeasure against him, his life becometh unprofitable and uncomfortable, until God speak peace unto his soul again. He cannot come boldly into the presence of God to pray, hear or receive the Sacrament: or if he do come, he is very heartless in the performance of them, and all that a man hath, though it be a Kingdom, can give him no comfort. But when God forgiveth sins, God of an enemy becometh a friend, and of a displeased Father, beginneth to look graciously upon his Child The guilt of sin subjecteth to the curse: freedom from sin bringeth deliverance from all misery. They are to be held extremely foolish, and out of measure sinful, that of all things, care and look least after forgiveness, and the making of their Salvation sure unto them. If they have offended, and be in danger of punishment by the Laws of man, then, if by Petition, or bribe, or by any other means they can procure, either commutations, or releasement, or pardons, they will spare no pains this way. Or if they can make sure to themselves and to theirs large temporal estates, it is all that they labour to make sure in this life: but they are altogether negligent in seeking remission of sins by Christ Jesus, they have no thoughts of making their Calling and election sure. 3. It belongs to God only to forgive sins, and to restore the feeling of his grace. To the Lord our God belongeth mercies and forgivenesses. Dan. 9.9. 1 Joh. 1.9. Psal. 130.7. Mar. 2.7. Isa 43.25. Exo 34.6, 7. Rom. 8.33. With the Lord is mercy and plenteous redemption. I, even I am he, saith God who blotteth out thy transgressions, for mine own sake, and will not remember thy sins To forgive iniquity, transgression, and sin, is a branch of his Name. sin is a breach of the Law of God, and an offence against his in infinite Majesty. But God only can dispense with the breach of his Law, and forgive the wrong that is done unto his Highness. The wrong that is done to man, he may and ought to forgive: Luk. 17.4. but the sin which is against the Divine Law, God only can pardon. In the forgiveness of sin there is a three-fold power. The first of Authority, which one hath principally of himself, not of another: so God only pardons sin. The second, of excellency by Commission, which one exercises as delegate from another, but by way of excellency: so Christ as mediator pardons sin. Act. 5.31. Joh. 20.23. The third of Ministry, which only by intimation in the Name and Authority of the Sovereign Lord proclaims it: so the Ministers of the Gospel remit sins; that ministerially in Christs Name pronounce forgiveness to them that believe. There is a whole power, such as is in the King, and a contracted power, Totum potestativum& contractum. such as is in inferior Magistrates: but the Ministers of the Gospel have no power in their own persons, only as heralds or pursuivants they intimate the chief Magistrates Decree or pleasure. This is comfortable to all that need and desire remission. It is well for them that God doth not put them over to others, but reserveth this power of pardoning of sins to himself. They that come to him may be assured that he will and can forgive them: for David saith, Psal. 86.5. He is plenteous in mercy unto all that call upon him. What though our sins have abounded, both for greatness and number? The grace of him that pardoneth, Psal. 130.7. Rom. 8.34, 35 Psal. 32.2. Psal. 51.1, 2. Psal. 130.3, 4. Mat. 9.2.& 18.24. Rom. 3.24, 25. aboundeth much more. For with God is plenteous redemption. What should he fear the censure of men, or the hatred of the ungodly, that is acquitted before God? It is God that justifieth, who shall condemn? 4. Gods forgiveness is of free grace: We do not redeem it with our satisfactions: but beg it of mercy. Have mercy upon me, O Lord, according to the multitude of thy compassions, do away my transgressions. We are justified freely by his grace, through the redemption that is in Christ Jesus. And you hath he quickened, being dead in your sins, Col. 2 13. Hos 14.1. having of his grace forgiven you all trespasses. Thus the Children of God are taught to pray: Take away all iniquity, and receive us graciously: Vers. 4. Isa. 43.25. Ezek. 36.22. Eph. 2.8. Eph. 1.6. The promise of God runneth thus; I will love them freely: For mine own sake I will be favourable to thine iniquity, and remember thy sins no more. And as pardon of sin, so is salvation by the free grace of God. We are saved by grace through faith. We are predestinated to life, to be obtained of rich grace and mere mercy: Election is of grace, and so is the life to which we are elected: otherwise grace should be subordinate to justice. Faith is given of grace, and so is life that is obtained through faith: which is called the Inheritance of Promise, or the promised Inheritance. For it is the property of faith to deny all worth in ourselves, and to look merely to the free Promise, and undeserved Love of God. The Promise is through Faith, that it might be of Grace. Eternal life is the Inheritance of Children, not the wages of servants: but the Inheritance is given of favour. Either salvation is merely of grace, or merely of works; for it cannot be of both. Grace and works are so opposed in Scripture, that what is of grace cannot be of works, and what is of works cannot be of grace. Rom. 11.5, 6. Eph. 2.9, 10. But salvation is not merely of works: for then man had cause to boast in himself, but not in God. How comfortable is this to afflicted and burdened sinners, that see no worth in themselves, and find that they have nothing in them, to pay for a release or ransom? Here yet they may see grace, yea, free grace in God. If we will but ask forgiveness, and accept forgiveness, and be thankful for forgiveness, his Name and Nature is to be gracious; He must deny himself, if he do not of his free grace forgive, and save us. 5. Forgiveness of sin is full and perfect in respect of guilt and punishment. The Scriptures do so emphatically describe forgiveness, that it cannot imply less then pardon of the whole guilt and punishment; As when God is said to forgive the whole debt, Mat. 18.32. Isa. 43.25. ●sal. 32.1. Mic. 7.18. to blot out our sins as a mist, not to remember them any more, to cover them, cast them behind his back, bury them in the bottom of the Sea: which phrases import more then a partial forgiveness. This is clear by the cause, price and effects of redemption. For that pardon which is given of rich grace, is a full pardon, not curtalld or defective. Sole grace and payment of any part of the debt cannot stand together. That pardon which is given upon a valuable and sufficient price is full and perfect. But Christ Jesus hath satisfied the justice of God for our sins. Isa. 53.4, 5, 6. Heb. 1.3. He bore our griefs, and carried our sorrows. And he was wounded for our transgressions: and the Lord laid on him the iniquity of us all. Heb. 1.3. By himself he purged our sins. Peace, access unto the Throne of Grace, and freedom from condemnation is the effect of forgiveness; which do clearly prove it to be full in respect of guilt and punishment There is no condemnation to them that be in Christ Jesus. Rom. 8.1. Rom. 8.33. Rom. 5.1, 2. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who shall condemn? Being justified by faith, we have peace towards God. How comes it then to pass, that the Saints of God be subject to so many afflictions? For answer, we must know, that whereas there are two things in sin, the fault, deformity or slain, and the punishment; Christ who is the Lamb of God that taketh away the sins of the world, by the working of his grace purgeth out the one, and by virtue of his satisfactory sufferings, freeth such as he purgeth from the impurity of sin, from the punishment due unto it: and in proportionable sort he purgeth out the one by his sanctifiing grace, and by virtue of his satisfactory sufferings freeth us from the other. field of the Ch. lib. 5. appen. 1. part. p. 43. So that when sin is only so purged out, that it is no more predominant, there remaineth no condemnation, but yet some affliction, and when it is wholly taken away, there remaineth no punishment at all. For it is most certain that Christ suffered the punishments; not only of those sins, that men commit in the time of ignorance, infidelity, and the state of Nature, but of all sins: and the justice of God will not require one debt to be twice paid. So that the reason why godless men are subject to all kinds of punishment, is, because they do not become one with Christ, Quamdiu inhabitat in nobis peccatum, tam diu etiam morti sumus obnoxii. Zanch. in. 1. jo. 1.9. nor are made partakers of his sanctifying spirit, purging out the sinfulness that is in them, that they might enjoy the benefit of his satisfaction: and likewise the reason, why good men turning to God by repentance, are still subject to some punishments in this life, notwithstanding their union with Christ, is because they are not so fully conjoined to Christ, and made partakers of his spirit, as to be purged from all sin. For if they were, they should be freed from all punishment by his sufferings: he having suffered for all them that become one with him, all that the justice of God requireth. 2 It must be granted, that temporal evils did befall David after his sin was pardonned; and the like doth befall other of Gods children, but it must be known, that those afflictions were not satisfactory punishments, or had any respect unto the justification of those that were therewith exercised: but they only had respect unto their farther sanctification. The same evils in different persons, sc. the godly and the wicked are of different natures, and sent of God for different purposes. Ps. 49.& 118. 1 Cor. 11. Et aerumnas fugis been collocatas? Esse jam miserum juvat. Sem. Thyest. act. 3. Nunc& damna juvant. sunt ipsa pericula tanti. mart. epig. l. 1.13. In the wicked they are signs of his wrath, but to his children they are signs of his love: They are to the wicked plagues and forerunners of destruction, but they are unto the godly corrections unto instruction: They are bitter potions to purge out the corruption, and medicines to eat away the dead flesh of the soul. The prosperity of the wicked turneth to their ruin: and the adversity of the godly worketh for their good. We may say of the chastisements of the righteous, as of the remainders of sin in them: in themselves they are evil, but God turneth them to good. The hearts of all that believe in Christ should rejoice at this, to consider that they are not onely redeemed, but that they are fully redeemed from wrath and satisfactory punishment temporal, and eternal. If temporal chastisements be inflicted, God doth sand them in love, either as trials of his graces wherewith he hath filled them, or as physic to prevent or remove the corruption of sin which yet remaineth in them; they show what grace they have, or prepare and make way for that grace they have. Crosses are not curses to them, but by the gracious providence of God are turned into blessings: For, Blessed is the man whom the Lord teacheth by correction, and instructeth him out of his Law. 6. Ps. 94.22. He that would obtain pardon through the grace of God, must beg it by earnest and hearty prayer. The means to remove sin is to fly unto the mercy of God in Jesus Christ. Prayer is necessary not onely to the sense and manifestation of forgiveness, but to the pardon itself. Necessary by the ordinance of grace, not as a meritorious cause, but as a means whereby it is obtained. For pardon is received according as it is proffered and promised in the word of Grace, the glad tidings of salvation. But it is proffered and promised upon condition that we pray, When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy Name, and pray, 1 King. 8.33. and make supplication unto thee in this house, Then hear thou in heaven, and forgive the sin of thy people Israel. If my people which are called by Name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land, 2 Chro. 7.14. Pray God, if perhaps the thought of thine heart may be forgiven thee. Manasses besought the Lord his God, and humbled himself greatly before the God of his Fathers. Act. 8.22. 2 Chron. 33.12.13. luke. 18.13. Hos. 14.2, 3. And prayed unto him, and he was entreated of him, and heard his supplication. The poor Publican prayed, God be merciful to me a sinner. Faith believeth according to the promise of Grace, and receiveth what is offered in the word, according as it is offered. But promise of forgiveness to be vouchsafed unto him that doth not ask it, there is not one in the whole Scripture. Moreover, the Lord will not justify the wicked, that is, the impenitent, and such as go on in their wicked course; but such as turn from their evil way, and seek him unfeignedly. But faith and remission are linked immediately. That is most true, but we are to know there be divers acts of faith, amongst which we may reckon these three as most pertinent to this purpose: One whereby it obtaineth forgiveness; another whereby it receiveth it, the third whereby it assureth, that sin is pardonned. The first of these is prayer, for faith desires mercy without humble supplication, and looks up unto God as a poor petitioner. As it assureth that pardon is to be had, and stirreth the desire after it: so it maketh the soul to go forth in hearty prayer, that it might obtain. Hence we learn, how we may come to assurance that our sins are blotted out of the Lords remembrance. First we must unfeignedly entreat mercy, and then effectually receive it: for the promise is, ask and have, seek and find, pray and thou shalt be forgiven. And from this step we rise to the assurance of mercy, concluding that as we have prayed, so it shall be unto us. A Christian must not depend upon sense and feeling, nor look for such a certificate from heaven as by inspiration or audible voice might comfort him in the certainty of Gods mercy, and expel all doubts and fears, whether he will or no: but he must stir up faith according to the word of promise, and conclude the pardon of his sins, as it is there laid down. And because we have the word of the Lord for it, that whatsoever we ask according to his will in faith, we shall obtain it: therefore when we have prayed, we must without more ado, cast our souls upon the gracious promise, and trust c●nfidently in the mercy of the Lord. 7. In asking pardon of sin, there must always be hearty acknowledgement and confession of sin. When David gave over hiding his iniquity, and said, I will confess my transgressions to the Lord, then saith he, Thou forgavest the iniquity of my sin. Ps. 32.5. 1 Jo. 1.9. God hath promised to forgive those that confess their sin. If we confess our sins, he is faithful and just to forgive us our sins. Hearty confession of sin giveth glory to God: for thereby is acknowledged his sovereignty and goodness, the equity and holiness of his Law, his Justice in punishing, Jos. 7.19. his grace in pardoning our offences. My son confess thy sin, and give glory to God. When a man hath committed a sin, and will not confess it, he doth enforce God to bring him to trial, and discover his transgressions: but he that freely confesseth, putteth conscience out of office, and is hereby capable of forgiveness. God is ready to forgive, but he will have it appear that forgiveness is of grace: which is then manifest, when we aclowledge our transgressions before him. An unfeigned confession of sin, argueth a true desire of pardon, yea it doth put an edge to desire: for when the bed role of many damnable sins is laid open to the view of a man, it will make him earnest with God, as it did Daniel, Dan. 9.19. who after his confession, is most fervent in prayer. But he cannot entreat for mercy, that will not confess his errors. The whole need not the Physician, Jer. 3.13. but they that are sick. The promises of grace run thus, aclowledge thine iniquity, and be received unto mercy. And if we would partake in the good promised, we must perform the condition required. Look upon all the servants of God that have lived in former times, we shall find, when they sued for mercy, they did evermore take shane to themselves in the hearty acknowledgement of their offences. Father I have sinned against heaven, and before thee. It is the property of faith to abase itself, and magnify the rich grace of God: what then can be more fit and natural, then for him that seeks justification by grace, to condemn himself freely before the throne of grace, and to set forth our unworthiness, that God might be glorified in showing mercy. If thou canst not prevent sin altogether, yet take heed that Satan prevail not to draw thee to hid or deny, or excuse it. Of all things that is most foolish and dangerous. He that hides his sin shall not prosper. The root of this evil is pride and self-love: the end shane and vexation. Sin upon the conscience is like corruption in an ulcer, that will throb and rage, if it be not loosed forth. The more we seek to cover our sins, the more we discover them before God, and to our own consciences: and every excuse is an aggravation of them. 8. Believers may come to assurance that their sins are forgiven. For whatsoever we ask in Christ agreeable to his will, we know that we are heard in it. The Papists object. They who beg a pardon of sin, are not sure of pardon. But with more truth we may invert it; They who may ask forgiveness may come to assurance that they have forgiveness. Nor is it consequent, that if a man know himself to be justified, that then he may not ask remission of his sins. Do not many right learned and wise among themselves, Alex. of Ales part. 3. q. 61. m. 7 at. 3. jo. Bacon. l. 3. d. 30. q 1 art. 2. Chatharin. in Apol. cont. Dominic. a Scoto Vega. l. 9. in Conc. Trident. Bell. de purgat. l. 2. c. 15. teach that a man may be sure he is in the state of grace, and justification, by the ordinarily working of Gods spirit? and do not all Papists think, that by special revelation men may be sure they are in the state of grace, as Paul, Peter, and divers others, were, who yet might and ought to make this petition? But in what case such as believe must ask forgiveness, see before. 9. Our humiliation, invocation and faith touching forgiveness must be renewed daily. As we must ask every day our daily bread, so must we the pardon of our daily transgressions and sins. For notwithstanding any former assurance of forgiveness, if we take our eyes from Christ, the remembrance of sins past will disquiet conscience afresh. But faith looketh to Christ in all humility and hearty supplication. Again, the best men are clothed with infirmities, and in some thing or other do sin daily. Now as we transgress, we must ask pardon. Constant repentance is no less necessary after we are entred into the state of grace, then at our first entrance. If no man can be justified or saved without repentance, continual repentance is required to continuance in justification. Not that the former pardon can be made void by new sins committed for the gifts and calling of God are without repentance; but that continuance of Gods gracious favour is to be sought in all humility, as well as our first acceptance into the state of mercy, and actual pardon of sins past. For as a Christian cannot utterly fall from grace, and wholly loose the gifts of the spirit, no more can he from the state of justification: but as he that is fallen must rise by repentance for the repair of grace, so must he to obtain remission. Man regenerate is the subject capable of justification; and so long as the life of grace abideth in a Christian, he continueth in the state of justification: but actual remission of sins, specially such as make breaches in the conscience, is obtained by actual prayer of Faith after the sin committed. Luk. 13.5. 1 Joh. 1.9. Zanch. in 1 job. 1.9. de remission. Isa. 61.1, 2. If the regenerate aclowledge their sins, God is faithful and just to forgive. The seat of pardon is the heart of man contrite and humble, which thirsteth after mercy. I came to seek, saith Christ, that which was l●st, and to bind up that which was broken. The conditions without which pardon is not obtained, are humiliation, confession, prayer. Forgiveness is free and of mere grace; repentance and prayer are not causes, for which, but conditions without which, this favour is not obtained. Not to disoute what God could have done without reprehension of injustice▪ by his absolute power; certain it is, that the Lord will not receive the impenitent into favour. For what were this, but to put no difference betwixt the righteous and the wicked, to set open a gap to impiety, to expose mercy to contempt, thrusting it upon them that refuse, and cast it away? Grace should not be glorious, if it did hearten men to the practise of sin, and encourage to persevere in an evil course Moreover, it is not enough that the pardon of mans sin be actually passed by God, but this pardon must be sued out, that the same also may be passed in a mans conscience: and this must be renewed daily, even as the conscience is blurred and stained with sins daily; else a man shall have little comfort or fruit of that pardon which stands upon record for him in heaven. Justification is a continued act, and the application of it by the work of the Holy Ghost, as also the full execution is wrought by degrees, never perfected till the day of judgement. Lastly, If pardon of sin be asked that day in which it is committed, the guilt lying upon the conscience, it doth benumm the conscience, and so it is forgotten altogether; or else when it is put off till many sins be committed, either the heart is discouraged with multitude of offences, that it is afraid to present itself before God, or if it do come into Gods sight, those many sins are confessed and prayed against but confusedly and in gross for the most part. Wherefore it shall be every mans greatest wisdom, to ask pardon, and make his peace with God every day. It is not safe to suffer sin to lye long unconfessed and unpardoned, lest it fester, green wounds are soonest cured, with most ease to the patient. Sins lying unpardoned beget other sins daily: but speedy confession doth prevent the out-breach of after-sins. ask pardon every day, then will sins be more particularly confessed, and more distinctly and earnestly prayed against, and pardon will be sooner granted, and that with less horror of conscience. Great is the security of that man, who walking in the midst of dangers, hath his accounts taken up in Christ. Peace with God doth sweeten labour, sleep, sickness, crosses of what kind soever. He needs fear none evil, that is freed from the danger of sin, carrying an acquittance in his bosom. All trouble and vexation ariseth from this, that our faith is weak, our assurance assaulted with many doubtings, our communion with God many ways eclipsed though our negligence in prayer. All these things should move us effectually to renew our Petitions for pardon, and our faith in the promises; for according to our desire so shall it be unto us: David heard this promise from Nathan in the name of the Lord, Thou shalt not die; yet ceased he not to ask mercy and comfort. 10. All sins shall be pardonned to him that with true repentance and faith unfeigned doth ask forgiveness in the name of Christ. Ps. 51.1, 2, 3, 12. If sins hinder not humiliation, they cannot hinder comfort. Sins before and after baptism, sins of ignorance and against conscience, sins of infirmity and voluntary, are pardonable by grace, and shall be forgiven to him that with grief and sorrow doth entreat remission. In the Law, Lev. 5.1.2.& 6.1.2. sacrifices were appointed for sins willingly committed as well as for sins of ignorance. The Scripture mentioneth examples of many that sinning notoriously after grace, have obtained forgiveness. Our Saviour Christ teacheth them that sin after baptism and regeneration, to pray for remission: and whatsoever we must ask, we are assured it may be obtained. The Lord never taught us to beg what is impossible. Whereas committing of sins after knowledge, and falling oft into the same sins, doth much affright and burden the heart of many of Gods dear children, in so much that they are afraid to come so oft to God for pardon of the same sin; yea sometimes they doubt whether they be in state of grace. This doctrine doth serve to remove this doubt, and these fears. This salue which Christ hath prescribed to cure such sores, sheweth that it is incident to his own Disciples to have need of it. And sith he hath appointed a remedy for sins committed after conversion, sc. every day to ask forgiveness, and more assurance of his favour: let us daily use this remedy, assuring ourselves that this dayes sins confessed and prayed against, shall be forgiven as well as any committed and forgiven heretofore. As the body hath relapses into the same diseases, and the same physic may be used to recure them: so the soul hath relapses, and the same remedy which before hath done good, may and must be used again to recover them. 11. Whosoever would be justified before God, must be beholding to God for the free forgiveness of all his sins, as well as of any. All sins are mortal, and of themselves damnable: wherefore if all sins be not pardonned, a man abideth in danger of the curse. Faith cannot receive the promise of pardon for one sin, and not for another: nor doth God pardon one sin past, when he remembers another, to call to a reckoning for it. When the faithful sin grievously to the wounding of their conscience, till they have repented of that sin in particular, they cannot believe the pardon of any past. He cannot truly confess and repent of one sin, that repenteth not of every one: nor can one sin be remitted without another. Christ saith to the thief, luke. 23.43. This day shalt thou be with me in Paradise. But he could not be in Paradise unless all his sins had been remitted: for one sin is sufficient to exclude us out of the Kingdom of heaven. David saith, He forgiveth all thine iniquities. Paul: He hath quickened you together with him, having forgiven you all trespasses. The blood of Jesus Christ, Ps. 103.3. Col. 2.13. 1 Jo. 1.7.9. saith John, cleanseth us from all sin. Let all that will be saved, be glad they may be beholding unto God for pardon of all their sins, and let us ask for remission of all sins. God can as well pardon all, and the greatest sins, as one of the least; and the least sin hath need to be pardonned as well as the greatest: for a Musket shot will kill as well as the shot of a great Ordnance. 12. Every Christian ought to desire and endeavour that others may have their sins pardonned, as well as his own. Our Saviour prayed for them that put him to death, luke. 23.34. Act. 7.60. Psal. 79.8. Dan. 9.19, 20. Ez●a 9.6, 7, 8. Neh. 1.5.9. Exod. 32.11. 1 Sam. 12.23.19. Job 42.10.& 1.5. 2 Tim 4.16. Num. 6.25. Jam. 5.16. 1 Jo. 5.16. Ezra 9.10.14. Jam. 5.19, 20. Father forgive them. Steven for them that stoned him, Lord lay not this sin to their charge. Daniel he prayed for forgiveness of the sins of the people, so did Ezra, Nehemia, Moses, Samuel for the Israelites: Job for his friends and children, Paul for them that forsook him when he answered before Nero: the Priests for their Hearers. If a man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them. The like glory of Gods free grace doth manifest itself in their salvation, as in the salvation of ones self. Hereby we show our greatest love unto them by praying for the greatest good unto them, sc. forgiveness of sin, and peace with God. Love to the Church and Commonwealth doth require it: for while the sins of Gods people remain unpardoned, they do decline, and the whole state is exposed unto Gods judgements. This moved Ezra to pray for the people, fearing lest God should be angry with them, till he had consumed them: because they had married many strange wives. And as we must pray, so we must use all good means to bring our brethren from the error of their ways: for he that converts the wandring from his evil course, doth save a soul, and cover a multitude of sins. Whereas the sins of many fearful and tender hearted Christians do oppress them, that they( as they think) cannot pray for forgiveness they onely can groan and sigh out requests, but cannot express them: such as these may take comfort, and raise up their Spirits by thinking on this doctrine. What though they cannot satisfy themselves in their own prayers, they must not be so uncharitable as to think that others cannot pray, yes they can pray, and must and do pray for the forgiveness of your sins. Live upon their stock, when ye have little of your own. The Papists talk of a Treasury of the Church wherein are reserved the overplus of the merits of the Saints, that when men lack merits of their own, the Pope may furnish them with supply from others. This treasury is but a fiction: but this doctrine commendeth unto us the true treasury of the Church. First, Christ Jesus who commandeth all Christians on earth to pray one for another, he did pray for us. Next, all faithful Christians do according to the will of God, pray for us, which prayers of theirs are daily offered up by Christ for us, and cannot but avail with the Lord, because they be made by his appointment. 13. Sins do cast men into debt and arrearages with God. It is likened unto the debt of ten thousand talents. Sin is a breach and forfeiture of that bond of obedience, Mat. 18.24. Rom. 8.12.& 13.8. Gal. 5.3. wherein man doth stand bound to God by the law. The consequents of sin do argue it: for when sin is committed, either payment and satisfaction must be made by the surety Christ Jesus, or else a man is liable to the arrest of his own conscience, and in certain danger to be cast into the prison of hell, Until he have paid the utmost farthing, that is, Es. 59.1. Rom. 6.23. for ever and ever. Which serveth to discover to all sinful men, that they are much in debt, and in the state of Bankrupts: they are more in debt then themselves and all their friends they can make in the world can satisfy: yet foolish men, if they be so honest, or so wealthy, as to owe no man any thing, they are proud, and insult over their Neighbors: when yet they make no bones of any sin, that may make for their pleasure, profit, or credit. Great is the misery of that man whose sins are treasured up against the day of vengeance. It is burdensome to live in debt and fear of Arrest, though a man may fly or hid himself from the Bailiff, or if he be taken can suffer no greater sorrow then to be cast into prison, where death will put an end to care: But the Arrest of conscience, which cannot be avoided, is much more terrible, and torment of hell, out of which there is no redemption, is most intolerable. CHAP. XV. showing, the meaning of these words, As we forgive them that trespass against us. Who our Debtors are, And what it is to forgive them. Several objections answered, many necessary conclusions deducted, with divers reasons to persuade us to forgive the injuries that we receive from others. Question: WHat is the meaning of these words, As we forgive them that trespass against us? luke. 11.4. A. Luke reads it, For we forgive them that trespass against us. But these words do not pled a cause, upon which God should forgive us: for we cannot love till God hath given us grace, as the wall cannot reflect heat upon a slander by, Mat. 18.27. Col. ●. 13. till the Sun hath shined upon it. Forgiveness of sins is of the mere grace and mercy of God: our forgiving others is no merit or price, why God should remit us, Eph. 4.32. Col. 3.13. because we have forgiven our brother. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christs sake hath forgiven you. To forgive wrongs is one part of that debt of duty which we owe to God: But the payment of one part of what we owe, and that very imperfectly, cannot merit remission of other offences committed against his Majesty. Besides, our love to our neighbour is so weak and defective, that it needs pardon, and cannot be the cause why we are forgiven. Neither do these words make comparison, in this wise, to forgive me no otherwise, but as thou seest me ready to forgive another; as if our forgiveness were a rule, sampler, or master picture, after which God were to comform his forgiving of us. For that is a rule which we imitate, but God doth not imitate us, but we God in remitting offences: therefore we are not a rule to him, but he to us. God doth remit to us many more, and much greater offences, and much more freely, then we are wont, or possibly can forgive to our debtors. We sin more against God then man can against us: our sins are more heinous against him, then any wrong that can be offered unto us. Mat. 18.24, 28 This is signified by that parable, where the Lord forgave to his servant a thousand talents, when he would not forgive to his fellow-servant an hundred pence. Nor did the Lord therefore remit, because the servant had first forgiven his debtor, as provoked by his example: but first the Lord forgave, afterwards the servant would not forgive. Our forgiveness is maimed in degree, though it may be entire in parts: Catech. Rom. par. 4. c. 14. q. 14. for the flesh lusteth against the Spirit, even when we are reconciled to our neighbour; and do what we can the remembrance of great injuries will stick too fast in the breast. So that if our forgiveness were a rule of Gods forgiveness, and his pardon should not be more perfect then ours, we should rather desire damnation then salvation. The Lord himself doth show the inequality. Can a mother forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, Esa. 49.15. yet will I not forget thee. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? Hos. 11.8, 9. How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Epharim, For I am God and not Man. I● is to be noted that this particle As, is used divers ways. First as a note of likeness, not of truth. He shall come As a thief in the night. Secondly, Of truth but not of likeness. 1 Thess. 5.2. Jo. 1.18. Eph. 5.8. luke. 9.36.& 11.4. Heb. 2.27. Rev. 1.15. Ph. 2.6, 7. Catech. Rom. par. 4. c. 14.4.12. Maldon. in Math. 6. jansen. bor. Evang. c. 43. We beholded his glory, the glory As of the onely begotten Son of God Thirdly, of quality, but not equality. Be merciful As your heavenly Father is merciful. Fourthly, Of likeness and truth. And it is an hebraism, to call that oftentimes like, which is the same thing with that whereunto it is compared: and is more effectual to avow the truth of a thing, then if it had been uttered without the note of likeness. But in this place the particle As is not a note of similitude to note out either the measure or manner how we would have God forgive us, but onely denoteth a certainty of the truth of our own forgiving of others. We may not therefore conceive the words, as if they did import the cause of our forgiveness, or any similitude of the measure and manner of forgiveness, but onely as a qualification of the subject capable of forgiveness, or a condition, sponsion, and insinuation. If we forgive others, God is faithful to forgive us; but if we forgive not our brother, Mat. 6.14, 15. no more will our heavenly Father forgive us our trespasses. Brotherly pardon is joined with free remission: he that will not forgive, shall not be forgiven. And when we pray in this form of condition and sponsion, we must remember that we break our promise solemnly given in this petition, if we we do not pardon our neighbour. But our forgiving others, is a sign we are such to whom forgiveness belongeth, and a help strengthening our faith to believe that we are heard in that request. This act of ours is no cause( as was said, but a condition on our part required, and a sign testifying that mercy belongeth unto us, and that we are indeed received into favour upon our request. For when we find that a spark of grace maketh us ready to forgive; how much more may we assure ourselves, that God will out of his endless mercies be ready to forgive us? And as he who seeth a print of this or that Image, doth know that the seal hath been set there and applied: so we feeling ourselves ready to forgive, do come to know this more surely, that Gods forgiveness hath been applied in us. And as one that doth see that done which is greater, will easily believe the lesser; so we seeing ourselves made by his grace, though sinful ones, ready to forgive, may much more be persuaded that God so infinite in goodness hath pardon for us, that we may fear him. Again, as they who have the condition on which a thing is to be done, may boldly expect performance of that which dependeth on it; so we having forgiveness, in which God hath promised us forgiveness, may be bold to assure ourselves that we are pardonned. Q. Who are our Debtors? A. All that have offended us, and hurt us in dead, word, Ps. 15.3. Lev. 19.13. Col. 3.13. Mat. 18.35. 1 Cor. 6.8. or manners: such against whom we have any complaint: for they are called our Debtors, not for money matters, but in regard of some duty. Q God onely can forgive sins, how then is man said to forgive his Debtors? A. The sin against God we cannot, but the injury or damage against our persons we may forgive; as if the Magistrate take a Thief wronging us, we may forgive him his injurious mind towards us, but cannot absolve him from the offence against the Law. Q. What is it to forgive our Debtors? A. It is freely and in conscience towards God of our own accord to lay down anger, Lev. 19.18. Prov. 19.11. Rom. 12.19. Col 3.13. long aliud est in Deo& in aliis rectoribus remittere peccara ● aliud vero in privatis ab altero l●sis. Illi enim oppositum est pun●re; huic vero paenam postulare, aut optare, aut etiam conqueri. Col 3.13. Mat. 7.1. Deut. 19 19, 20. Josh. 7.24, 25. Rom. 13.4. 2 Tim. 4 14. Causa paenae est ipsa actus vitiositas, causa debiti naturalis, quod aliquid mihi absit. Restitutionis modum& quantitatem ipsa rei natura determi●at poena, determinari non potest, nisi per actum liberum voluntatis. Mat. 10.16.& 7.6. Restitutionis debitum in hoeredem transit, paena non transit. hatred, and desire of revenge and punishment so far as justice will suffer, either from God or men; and willingly to bury the remembrance of injuries, even then, when he doth not desire that hath offended us: For here we speak of the duty of him that prayeth to the Lord, what he ought to perform. Three ways a man is said to forgive his Debtor. First, When he doth not conceive anger or desire of revenge for an injury, or having conceived it, doth lay it down. Secondly, When he passeth by the wrong, and remitteth the damage being such as may be born without satisfaction. Thirdly, When being bound in conscience to prosecute the matter, and call for punishment, he doth it without spleen or malice, in love and with compassion. So that they do not forgive their Debtors, who either keep heatred in their hearts, or mule about revenge, or cast by what occasion to do hurt, or be glad at any evil that doth befall their enemies; yea, they who think much to be reconciled to such as have wronged them, or to deserve well at their hands by all kinds of duties, and to reconcile themselves unto them. Q. Paul did not forgive Alexander the Copper-smith: therefore remission is not necessary. A. There is a three-fold remission; of revenge, judgement, and punishment. All men ought to remit revenge, and of this the Petition is to be understood. judgement of others is not ever to be remitted: for God forbidding a lye, willeth not that we judge dissolute fellows to be honest men, or the sluggard to be painful: but he would have us to discern the good from the evil. And as it belongeth not to all men to inflict punishment, so neither is it in their power to remit it: for God willeth the execution of his justice and Law. The application is easy, for Paul was not carried against Alexander with any private grudge, but with burning zeal for the glory of God. Q. The Scripture alloweth men to require their Debts, and if they be wronged, to complain to the Magistrate, and if there be no remedy, to go to Law, in a simplo desire of justice: and for that cause both Magistracy and Judicial Constitutions, were set up in the Common wealth of Israel: yea, in lawful war we may kill our enemies. A. This Petition is to be understood of wrong or injury that might stir up desire of revenge, 2 King. 8.6. Deut. 20.10, 11, 12. 2 Cor. 6.5, 6, 7 not properly of civil debt; of debt of duty, not of debt of money; yet so, that if our debtors be not able to pay, we are bound in duty to forgive them, or at least to have a conscionable regard of their inability. We must know therefore that in every wrong done unto us, two things concur: First, Defect of love in him that wrongeth us, or an injurious mind, which is apt to beget the like defect in us, scil. to cause us to cease to love him, yea, to spite and seek revenge. The second thing is, there is some hurt or damage groweth either to our Name, Life, or Goods, which worketh in us that are wronged desire of satisfaction, and recompense for the hurt done unto us. The first of these, sc. their ill will to us, must always be forgiven; so that all ill will in us to them, and all purpose of revenge must absolutely and utterly be laid down by us. But the Scripture alloweth us to crave our debts, and satisfaction for wrongs sustained. Yet because requiring of debts and satisfactions may proceed from malice and revenge, difference must be put between one wrong and another: some are small, and they do us little damage, and the consequence of them cannot be to any great harm: some other wrongs are great, which do much hurt our names, goods, or lives, and the consequence of them is great. Again, satisfactions must be distinguished; some are to be made to the Magistrate, others unto the party wronged. Now all those smaller wrongs, which are no great blemish to our name, or any great empairing of our goods or quiet, must be remitted, even in respect of satisfaction; because love should cover all such offences. And if we seek satisfactions in these cases, it must needs proceed from want of love, and from some degree of revenge: Except the Magistrate and Common wealth be interested in the cause, and do require us to prosecute such offenders, for to make them examples to like offenders: but then it must be done in love and mercy to their persons. But if the damage be greater then love is bound to pass by, because in our name, life and goods, we are much wronged, or the consequent of not seeking satisfaction, would be much to our damage, or to the dishonour of God and religion( as in some cases it falleth out where the matter of the wrong is not always great) in such cases the Scripture alloweth us to seek satisfactions: but with these and the like cautions. First, We must not seek to right ourselves as Judges in our own causes, but must refer it to neighbourly arbitrement, or if that cannot be, then to refer it to the Magistrate who is appointed in such cases to do right. Secondly, Satisfactions must not be required in spleen, or prosecuted in malice, or by indirect courses. Q He is a base fellow that hath done me some notorious wrong, am I bound to forgive him? A. Luke hath the words thus; for we forgive every one that is indebted to us. Luk. 11.4. Because we are by nature more hard to some, more easy to others, and do bear wrongs more patiently or less impatiently from superiors then from equals or inferiors: therefore he takes away all respect in brotherly pardon, when he saith, We remit to every one, that is indebted to us. Q Are the parties offending and offended both bound to reconciliation? A. For the person that hath wronged his neighbour, the rule is; If thou bring thy gift to the Altar, and there remember that thy Brother hath ought against thee; Mat. 5.23. leave thy gift at the Altar, and go first and be reconciled to thy Brother, and then come and offer thy gift. For he that prayeth in impenitency must not hope to speed. For him that is wronged, the rule is set down; Luk. 17.3, 4. If thy Brother trespass against thee, rebuk him, and if he repent, forgive him. Q Am I not bound to forgive mine enemy unless he repent? A. It is not sufficient to forgive our adversary, when he entreateth favour, as God doth pardon us when we humble ourselves and pray: but we must forgive them of our free accord, though they never desire it, yea, though they persist in their ungodly practise. When ye stand praying, forgive, Mar. 11.25. if ye have ought against any, that your Father also who is in Heaven may forgive you your trespasses. The place alleged before, is to be understood of brotherly communion and reprehension, not of private hatred and revenge. Q. May they use this Petition who from their heart desire to forgive their enemies, but cannot obtain that perfect oblivion of injuries that is required? A. They may; for in the faithful so long as they live in this world, there abideth both flesh and spirit, corruption and grace, whose acts and motions are contrary: The flesh is prove to revenge, the spirit inclineth to pardon: whence followeth a perpetual combat and contention, the part regenerate resisting the desires and motions of the part unregenerate, and the part unregenerate making head against the part regenerate. Again, asking forgiveness of God, we ask whatsoever is necessary to the obtaining of it; as grace to forgive our enemies, according to the Commandement of Christ. Q. Is nothing required of us to the obtaining of mercy with God, but that we forgive our enemies? A. There was a sort of heretics that thought they might live as they lis●, and yet be sure of pardon, so they did forgive their Adversaries. But the Scripture teacheth plainly, that if we would obtain mercy, we must humble ourselves, repent of sin and turn unfeignedly unto the Lord: and it is a certain truth, that no man can in conscience forgive his enemy, who doth purposely live in any known sin. Amongst many conditions which might have been mentioned, our Saviour made choice of this: because nothing is more fit, then that he who begs mercy, should show mercy; and it doth fitly serve to insinuate with God by Argument taken from the greater; We that have much of the old Leaven, by the spark of thy grace in us, are ready to forgive; be thou much more. Moreover, it is a most grave common faction that we live together in brotherly kindness; and seeing offences will come by reason of mens infirmity, we should be the more circumspectly, that our hearts be not poisoned with rancour and malice. Q. What Conclusions may be drawn from these words? A. 1. In asking forgiveness of sin, it is meet that reasons be used to confirm and strengthen faith in respect of audience. Thus David yeeldeth reasons why God should have mercy on him: first from his tender mercy; then from his own confession of his sins, and from the effects which would follow upon Gods showing mercy to him. Psal. 51.1, 3, 7. Apt reasons serve much to embolden a sinner to come before God: and this he hath need of, because Satan hath many devices to keep him from asking forgiveness: as sometimes to hid from his sight the ugliness and danger of sins, causing him to forget his sin, or to think there is no great need of pardon. If this fetch will not prevail, then he setteth all his sins before him, and stretcheth them upon the tenters of aggravation, making them seem greater then they are, pleading Gods wrath and justice against them. Now against Arguments of discouragements and fears, reasons of asking forgiveness are very useful. Strong reasons are the props of faith, the kindlers of desire. What oil is to the flamme, that are reasons to fervency. The greater hope to speed, the more heart to ask. dullness doth often seize upon us when we are to seek mercy: the best remedy of that disease is to furnish the heart with strong Arguments to persuade, that it shall be unto us according to our desire. 2. All Gods actions to us imprint their stamp in us: His Election makes us choose him, and choose the household of faith before all others. His love of us, maketh us love him and our Brethren: his forgiving us, maketh us forgive our Brethren. When Christ is received by faith, his stamp and Image is engraven upon the soul. He that hath obtained mercy of the Lord, is merciful to others. The word may be called the Image of God, as it unfoldeth his Divine Properties, incomprehensible Wisdom, tender Mercy, rich Grace, Patience, Long-suffering, and readiness to forgive: which being digested by faith, doth transform us into the nature of it, that we become holy and pure as the Word is pure and holy. 3. Conscionable forgiveness of our enemies is to the humble and penitent sinner, an undoubted token of forgiveness from God. For if we wretched sinners upon earth can forgive others, Mat. 5.7.& 6.14, 15. how much more will the gracious God of Heaven forgive us? If we having but a drop of mercy can forgive others, much more will God, who is a Sea full of grace. But this reason doth tie God to forgive us no otherwise then by his gracious and free Promise; for it is a necessary consequent and fruit of the other, and not a cause, considering the inequality between our debt unto God, and mens debt unto us, both in number and weight: which ariseth from the great inequality between God and man. For if to strike a King be much more heinous then to strike a poor subject; What is it to strike God, who is infinitely greater then all the Kings of earth? Let us therefore nourish this grace, and put away implacableness, which once out, will never return. Why should a man be so cruel to his own soul, as not to forgive? For besides, the torment and vexation of mind that accompanies desire of revenge; he that will not forgive wrongs cannot enjoy the sense of pardon and forgiveness from God. Let us forgive so as never to remember any more that which is remitted. To persuade to this Christian duty, let us reremember,( 1.) That no man can wrong us so much as we daily trespass against God: therefore if we forgive the greater, we must forgive the less.( 2.) No man can wrong us so much as our Saviour was wronged for us, yet he forgave his persecutors, and hath left us his example, that we should follow his steps.( 3.) They that revenge themselves upon their neighbours, wrong God more then their neighbour could wrong them: for they usurp upon his Divine Prerogat●ve. Vengeance is mine, saith the Lord, I will repay.( 4.) He that will not forgive, Rom. 12.19. hurts themself more then he that doth the wrong. For the injury offered reacheth but to the name, body or goods: but the desire of revenge woundeth the conscience, provoketh God to wrath, shutteth the gate of his mercy against ●s, and bringeth our sins into remembrance before him. Let unmerciful and revengeful spirits consider what is said in the Parable of him that would not forgive his fellow servant: He was delivered to the tormentors. Mat. 18.34. ( 5.) It is a great Argument that we are the Sons of God, if from the heart we forgive injuries, and love our enemies. For in this that we love them that hate and persecute us, some similitude with our heavenly Father doth shine forth, who hath redeemed us being enemies with the death of his son. Love your enemies, Mat. 5.44.45. bless them that curse you, &c. that ye may be the children of your Father which is in Heaven.( 6.) Forgetfulness of injuries doth embolden us to ask pardon of God with confidence and good assurance. The best way to obtain mercy with God, is to show mercy to them that have offended against our estimation, goods or body. Grace to remit an injury, is a testimonial sent from Heaven to certify the heart, that God is at one with us in Jesus Christ. 4 He cannot in faith ask forgiveness of his sins, Mat 6.14, 15. Mar, 11.25. Mat. 18.35. who doth not from the heart forgive his enemies. For mercy must be asked as Christ hath directed, and as it is promised in the Gospel. But forgiveness is never promised to him that will not forgive. God hath expressly commanded every Christian to forgive one another, and when they come before him, to lift up pure hands without wrath and doubting. What is more absurd, then for a man to ask forgiveness of God, when for Gods sake he will not forgive? What is this, but to prefer his credit and reputation before Gods favour? What is more equal, then to deny his request, who will not do for another, what he requesteth to be done unto him? He that will not blot out the remembrance of an injury, is too proud to speed in his svit when he entreateth mercy for himself. The Lord bendeth his ear to the cry of the humble sinner, that abhorreth himself, and repenteth in dust and ashes: but an heart meditating revenge is lofty, sick of self-love. The acts of faith are uniform, and it cannot lift up the soul to beg pardon, nor receive the promise, when it is not of force to alloy the bitterness of passion. When the malicious make this Petition, What do they but desire God to pour a curse upon them? Nor is their sin the less, if they leave out this condition: for what is that but a presumption, breach of Gods direction, and profane abuse of his love. 5. He cannot but forgive others, which is persuaded in his heart by faith, that his own sins are forgiven him. necessary with forgiveness of sins is joined true charity and love of our Neighbour. CHAP. XVI. Of the Sixth Petition. What Temptation is, with the several Kinds thereof. How God is said to Tempt his servants, and for what end he doth it. How man Tempts God, and how Satan, the World and the Flesh Tempt man. Question: WHat is the Sixth Petition? A. And led us not into Temptation. Q. Why is this Petition annexed to the former? 2 Cor. 2.11. 2 Cor. 7.5. 2 Cor. 1.2.7. Eph. 6.11, 12. Luk. 11.21. A. 1. Forgiveness of sins and grievous temptation are inseparable companions. For the sons of God having obtained pardon of their offences, when they set themselves to walk before God, and to perform all duties of piety and love, as the Word requireth; the enemy of man-kind doth device all arts, and prepare his engines to cast them down, that he might bring them again into slavery and bondage. 2. We cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come. Joh. 8.11.& 5.14. Mat. 12.43, 44, 45. Cant 5.3. Prov. 26.11. 2 Pet. 2.22. For who being delivered from a great disease, will return to it again, and will not rather desire a diet whereby he may escape it? Swine indeed after they are washed, and Dogs after their Vomit, return, the one to their water, the other to their Vomit: but those that are truly washed with the blood of Christ, will never give themselves over to their sins again. 3. God hath ordained Prayer one means of keeping the faithful from revolt; and they ought to be so much the more earnest in Prayer[ their enemies being many, mighty, malicious, subtle and powerful, and they very feeble and weak of themselves] as they are more subject to be beaten and buffeted with temptations, Mat. 4.3. Joh. 8.44. 2 Cor. 11.14. Eph. 6.12. 1 Pet. 5.8. Rev. 12.3. Gen. 6.5. Job 15.16. Mat. 15.19. Rom. 7.14, 18. than others. 4. The condition of them that are called to the hope of life, will be worse than the state of those that never tasted of the good Word of God, if they give themselves to evil; as a relapse in diseases is more dangerous then the first sickness was. Q. What is Temptation? Deut. 4.34.& 7.19.& 29.3. Psal. 26.2. {αβγδ} A. Temptation is any action whereby we make proof or experience of any matter. The Original word in Hebrew hath the signification of lifting up for a sign, or essaying some high thing. Q. What are the several kinds of Temptations that we red of? A. We red of three Temptations: First, Gods tempting man, which is called temptation of probation. Secondly, Mans tempting God. Thirdly, The Devils, the Worlds, and the Fleshes tempting man; which is called temptation of seduction. Q. What is Gods temptation of man? Gen. 22.1. Heb. 11.17. Job 9.23.& 34.36. Deut. 13.3. Job 23.10. Luk. 18.22. A. It is an action of God, whereby he proveth and makes experience of the Faith, love, repentance, loyalty and obedience of his servants. Q. How is God said to try or prove his Servants? A. 1. By sending afflictions and deferring to help them. For thou, O God, hast proved us: thou hast tried us, as silver is tried. Psal. 66.10.11 Psal. ●05. 19. Exo. 15.25, 26.& 16.4. Rev. 2.10. 1 Pet. 4 12. 1 Cor. 10.13. Exo. 1.8, 9. Psal. 10●. 25. Untill the time that his Word came, the Word of the Lord tried him. And this kind of temptation by outward judgments is most grievous, when the Lord layeth his own hand so grievously upon his servants, that they think themselves to be quiter forsaken. 2. By offering occasions and objects to try whether they will sin or no. A man suspecting his servant which in word promiseth fidelity, lays a Purse of Money in his way, to try if he will steal it: which if he steal, he hath found by watching, that he is a secret thief, and so laid him open for stealing any more. Now this trying of him is no sin, though he sin in stealing. In the same manner God tempteth his servants to try their steadfastness and constancy. Deut. 13.3. Thou shalt not harken unto to the words of the Prophet or Dreamer of dreams: for the Lord thy God proveth you, to know whether ye love the Lord your God with all your heart. 3. God tempteth his servants by leaving them to themselves, and withdrawing his graces from them. We red of Hezekiah, that God left him to try him, that he might know all that was in his heart. 2 Chro. 32.31. 4. He trieth them by some strange and extraordinary Commandement, wherein some high and great experiment of their love and obedience is required. As Christ biddeth the young man, Go, and sell all that thou hast, and giv● to the poor. Mat. 19.16. And under this kind is comprehended the temptation of Abraham, Gen. 22.1, 2. when he was commanded to offer his son Isaac in Sacrifice. 5. I do not find that phrase in Scripture, that God is said to try his Children by prosperity, but we find it to be a slippery state, in which the godly have taken the foil. Give me not riches, lest I be full, and deny thee, and say, Deut. 8.16. Prov. 30.9. Who is the Lord? Q. For what ends doth the Lord tempt his people? A. 1. To manifest the graces he hath bestowed upon them; and thus he tempted Abraham. Gen. 22.1. Jam. 1.3. 1 Pet. 1.6, 7. My Brethren( saith James) count it all joy when ye fall into divers temptations. Ye are in heaviness( saith Peter) through manifold temptations, that the trial of your faith, being much more precious then gold that perisheth, might be found unto praise. There must( saith Paul) be Heresies among you, 1 Cor. 11.19. Psal. 44.14, 15, 17. Deut. 8.3. 2 Chro. 32.31. that they which are approved may be made manifest among you. 2. To make man see his weakness, and how unable he is to stand without grace from above, or to manifest hidden and secret corruptions, partly to a mans own self, and partly to the world. There is much sin that lurketh privily in the heart of good men, which never comes to knowledge, till temptation manifest it unto them. Q. God knoweth what is in man, and what he will do, long before, Joh. 2.25. Psal. 139.1, 2. and needeth not to make trial of any man. A. God makes trial of his servants, not for himself, but for our sakes; not that he might learn any thing, for all things are manifest in his sight, but that he might show to others what is most evident to him. To others I say, both they themselves that are tried, whom it specially concerns, that they prove and know themselves; and others, Psal. 26.1, 2.& 139.23, 24. who seeing the faith and obedience of the Saints, might learn to imitate them; or their weakness and levity, might learn to deny themselves and walk in humility. Q. God tempteth no man. A. 1. Temptation often signifieth a soliciting and provoking to evil, Jam. 1.14. Mat. 4 1. Jam. 1.14. which is the action of Satan, the world, or our own corruption: and thus God tempteth no man, that is, he doth not stir up or move any mans heart to sin. 2. There is a good temptation, which is the trial of the heart; and an evil, which is the wicked suggestion of Satan, the world, or the flesh, and solicitation to sin. The good temptation is the work of God, not the evil. Q. How are these Temptations Good and Evil differenced one from another? A. 1. In the efficient cause. The good is always of God: the evil of Satan, 1 Thes. 30.5. Ma●. 4 3. Joh 6.5. 2 Cor. 12.7. and our own concupiscence. Therefore Satan is called the Tempter, that is, the Author of evil temptation. 2. In the matter or objects; For God trieth us by Commandements that are grievous to the flesh, by abundance of outward blessings, by outward afflictions; by deferring to help, by false Prophets, 1 King. 22.22. by Satan himself, whom he suffers to buffet us. But external good things, or evil, are only accedential occasions of evil temptations; Internal evils, as concupiscence, is the proper cause of it. 3. In the form. Good temptation is the trial and discovery of some grace or corruption lying hide in man; of strength or weakness, piety or impiety, faith or infidelity, patience or impatience, sincerity or hypocrisy, constancy or levity: which trial is a thing good in its kind, and in some sort to be desired. But evil Temptation is the enticement or allurement of the heart to evil thoughts, counsels, acts and works; which is a thing itself evil, and hurtful. 4. In effect; For in good the Lord doth ever obtain what he doth intend. For always by the trial of probation, either the faith and constancy, or the infidelity and weakness of men is brought to light. In the evil, Satan doth not ever effect what he intendeth, but when we give way to the temptation, and do not manfuly resist unto the end, nor earnestly crave aid or defence of God. 5. In the the end; For God tempteth to a good end, either that the glory of his grace might be more illustrious by our faith, patience, obedience, constancy, and that others by our example might be provoked to holiness; or that the pride of our flesh might be humbled, fierceness tamed, security shaken off, hypocrisy detected, faith and repentance increased in us. But Satan, the world, and the flesh, tempt to an evil end; For they tempt the godly to turn them from the study of godliness, or to make them slothful, or proud and insolent of that they have, and so plunge them into destruction. They tempt the wicked, lest they should repent of their sins, and turn unto God. 6. In the manner: for Satan tempteth a man to sin against the will of God; God tempteth a man to do some thing against his reason or affections. Q. For what Reasons is God pleased to try his Servants? A. To whom God vouchsafeth a greater measure of grace, to them he appointed singular trials, and temptations above other men; First, Because Gods graces do better appear in temptations then out of them, as gold is best tried in the fire, and thereby proved most pure and perfect. Secondly, Temptations serve to abase the servant of God, and to bring him down in his own conceit, that he be not proud of those things that are in him, or puffed up with conceit that there is more in him, then indeed there is. This we see in Pauls example; He was buffeted of Satan, lest he should be exalted with abundance of Revelations. A type hereof we find in worldly affairs; The best Ship that floateth on the Sea, when it carrieth in its most precious Jewels, is ballaced with gravel or sand, to make it sink into the water, and so sail more surely, lest floating too high, it should be unstable: even so dealeth the Lord with his servants; when he hath given them a good measure of his graces, then doth he lay temptations upon them, lest they should be puffed up in themselves. Luk. 11.16. Exo. 17.2. Psal. 95 9. Psal. 78, 19, 20 Mat. 4 7. Deut. 6.16. Psal. 91.11. Q. How doth man tempt God? A. When leaving his ordinary way of waiting on God in means, he will put him to it, to show his power, mercy, &c. before his time. Thus God is tempted many ways; First, By contemning the means which we have, and requiring extraordinary. Secondly, When means are wanting by prescribing God time and manner how to work for our preservation. Thirdly, Num. 14.22. Mal. 3.15. 1 Co●. 10.9. Num. 21.6. By provoking God with our sins, and trying whether he be true and able to punish them that transgress. Fourthly, Israel did oft tempt the Lord by murmuring and despising his present mercies vouchsafed unto them. Fifthly, He tempteth God, that casteth himself rashly into dangers, presuming of the absolute power of God, when he is not called thereunto. Sixthly, Concerning things indifferent which do not edify, but are rather joined with scandal, danger of offence and impiety; 1 Cor. 10.22. Act. 15.10. Paul saith, Do we provoke the Lord? Seventhly, Peter saith, they did tempt God, who imposed the yoke of the Law upon the Disciples, though they did it with great zeal, and peradventure with no evil intention; Because they know whether the Law of Moses, which was given to the Jews, might not be imposed upon the Gentiles. Q. What are the Temptations of Satan, the world, and the flesh? A. They are persuasions, enticements, or allurements, Mat. 26.41. Luk. 22 40, 46. 1 Cor. 7.5. 1 Thes. 3.5. 2 Sam. 24.1. 1 Chro. 21.1. Act. 5.3. Jam. 1 14. 1 Chro. 21.1. Joh. 13.2. 2 Sam. 11.2, 3 Mat. 4.3, 4, 8. Jer. 44.17. Gen. 3.6.& 39.7. Job 29. Mat. 16.22. 1 Reg. 33.8. Act. 21.12. Deut. 13.2. Jam. 1.14. Obad. vers. 3. 1 Pet. 2.11. Job 31.1. Mat. 4.3, 8. Josh. 7.21. Prov. 23.31. 1 Joh. 2.16. Numb. 24.11. Prov. 7.16. 2 Tim. 4.10. whereby they labour to draw us into sin, or withdraw us from God to our temporal and eternal destruction Satan, the world, and the flesh tempt by enticing always unto sin. Satan by inward suggestions, and outward objects; the wicked of the world by bad examples, or wicked persuasions, alluring or terrifying. The flesh tempteth when we are enticed of our own concupiscence. The things of this world, though good of themselves, do much hurt unto us by accident; as Wine, though good of itself, doth much hurt unto persons intemperate. Look as a sick man is much endangered, by the presence of things which provoke his appetite, but feed his sickness: So the presence of those things which disdiet the soul, and provoke lusts, are very dangerous, the occasions of many temptations. These are the enemies that do assault us, but the most pernicious is the flesh; for without it neither the world, nor the Devil can have any power over us. In vain should one knock at the door where there is none within to look out and answer: In vain should the Devil by his persuasions knock at our hearts, did there not dwell in them these lusts which will look out to him too readily. Satan prevailed indeed with our first Parents, but the reason was, their willing and ready listening to his allurment, which they might have withstood but would not. Again, though the Devil be a furtherer of all provocations to lust,( as unclean persons do help complexion with the painting box) doth make them seem to us good in far greater degree then they are, yet they would not be able to tempt us effectually, had we not this lust in us. Look as a man while he is now in a hot fit of his Ague, while this heat doth possess him, O he thinketh drink the only thing, and counteth them happy that may drink enough; but when this distemper is over, though the pot were by him, careth not to taste it; So these earthly things, when concupiscence is up, Oh alas( such false glasses these are) that our judgement and estimation do think them so good that we may not forbear them, when the same things at another time( when lust is somewhat subdued) do little or nothing stir our desires; that he would think his phantasy and senses were by some juggling delusion corrupted. CHAP. XVII. Descovering, what the Temptations are that we pray against in this Petition: what it is to led into Temptation, and how God may be said to do it. Question: WHat are the Temptations that we pray against? A. Whatsoever things, by the corruption of nature, are unto us occasions of sin, be they in themselves not hurtful. But more fully to answer this question sundry things are to be noted. 1. Things not good in themselves may be profitable by accident; as crosses and afflictions which of themselves destroy nature, through the mercy of God are means to purge sin. Now the good that cometh by the across we pray not against, but against the across and affliction which of themselves are evil. 2. God willeth some things simply, others as they are exercises of faith and prayer, trials, and testimonies of our constancy. Now what God willeth simply, we are to will: but we are not to will evils as evils, onely it is required that we patiently bear evils as they are good. That we ought not simply to will temptations, appears hence; because to bear them is an act of patience, Tentatio non appetenda, said fortiter& cum gaudio toleranda Bell. to. 4 De bon. oper. in part. l. 1. c. ●. Aug. conf. l. 10. c. 28. which it should not be, but rather of duty, if we ought to will them simply, and not to pray against them. 3. We pray to be delivered from temptation, not that we shall obtain perfect freedom in this life; but because we are delivered from many, in which we should perish, if we did not ask deliverance, and that those evils into which we fall might be profitable. God will give these two very great blessings to them that ask deliverance in general: but this benefit is imperfect for the relics of sin that remain in us. 4. The principal sleights that Satan useth to vanquish the strong and valiant are these. 1. When the affliction doth continue long, and deliverance is differed. 2. When it seems to be an enormous, singular, extraordinary, unusual affliction. 3. When under pretence of some great good he doth tempt to undertake something, which is joined with peril, or above our strength and calling. 4. When he doth cloak vices under pretext of virtues; as covetousness under the show of providence. 5. He doth abuse peace, prosperity and quietness, to cast us into a deep slumber and security. Q. What are the degrees of Temptation? A. It hath these degrees, Suggestion, Delight, Consent, practise, and Perseverance in evil. Jam. 1.13, 14. Q What is it to led into Temptation? Gen. 26.10.& 27.12. Ex. 32.21. 1 Reg. 21.21, 29 Ps. 66.11.& 43.3.& 78.54, 71. Luk. 5.18, 19. 1 Tim. 6.7. 1 Tim. 2.26. 2 Cor. 2.11. Eph. 4.27. 1 Tim. 3.6, 7. Drus. praet. l. 1. c. 6. Bell. to. 4. de bon. oper. in part l. 1. cap. 6. in petit. 6. A. The Hebrew word that answers to that which is translated led, signifies to bring upon, or cause to come upon, and is rendered of the Seventy, by words equivalent unto this. In the New Testament it signifies to bring, or to bring into: and thus according to the use of the word. To led into temptation, is to bring into the hand and power of temptation, that we faint under it, or be foiled by it. Thus the Hebrews say, to be brought into the hands of joy, fear, sickness, sin, sleep; for to rejoice, sin, &c. To tempt unto sin, is to entice or incline the will of man unto wickedness. To led into temptation, is to bring things so to pass, that a man is exposed unto tempters, whether they be evil men, or Satan, or a mans own evil lusts, who are the immediate actors in temptations unto sin. In this act of leading into temptation, allusion may be made unto the acts of a General of an Army, who may according to his discretion led which band he pleaseth, and set them in the forlorn hope, the place of greatest danger; and may reserve which band he pleaseth in the corps du guard, the greatest safety. It may likewise be resembled by an act of the Moderator of the games of combats, where none might enter the lists and play their prise, but according to the permission and appointment of the overseer and moderator of those exercises. Nor is it barely to be beaten with temptation, or exposed to temptations, but to be cast upon it in such sort that it doth get the upper hand over us, and we be overcome of it, either by consenting, or giving place. The sense of this phrase may be understood by comparison of other places. Of the incursion or immission of temptations the Scripture saith, 1 Cor. 10.13. Jam. 1.2. Luk. 22.40. 1 Tim. 6.9. No temptation hath overtaken you. My brethren, count it all joy when ye fall into divers temptations. Pray that ye enter not into tentation. And Paul saith, They that will be rich, fall into tentation and a snare. Q. Were it not better to repeat this Petition thus, Suffer us not to be led? A. In no sort: for this were to lay the Lords words in water, change his tongue, and set him to school to learn to speak, who teacheth all men to speak, Rhem. annot. in Mat. 6. especially, when as Luke, which otherwise in divers words varieth from Matthew, here keepeth the same phrase with him: where if any thing had been hardly spoken of one, the other would in all likelihood have mollified it. And if this manner of speech had been but once or twice in the Scripture, it had been a great malepartness to have delayed it, that the strength of the words should perish by a waterish interpretation. But now that the Scripture useth this phrase in divers places, and that in stronger sense than here: it is too shameless an impudence to go against the stream of so plain, so often, and so vehement speeches. For it is said, Rom. 1.24. Ex. 9.16. 1 Sam. 2.25. 2 Thess. 2.11. Ex. 14.4. Jo. 12.40. 2 Chro. 10.15. 2 Sam. 16.10. Gen. 45.8.& 50.20. Ezek. 14.9. 1 Reg. 22.20, 21, 22. Act. 2.23.& 3.18.& 4.28. God gives up to a reprobate sense; that he hardeneth the heart, that it was of the Lord that Elies sons did not obey the good counsel of their Father; That Rehoboam did not harken to the reasonable request of the Israelites: That he sent Joseph into Egypt, whom his brethren had enviously sold, and rather he sent him than they: That he took away from Job, that which the devil, the Chaldees and the Sabees did. That sitting in the throne of his high judgement, he sendeth the devil to be a lying spirit in the mouth of the false Prophets; that he commandeth him to go and persuade the wicked. God indeed suffereth men to be tempted, but this is not an idle permission, as some imagine, but joined with a work of God: as in crucifying Christ, it is said, they did nothing but that which the hand of God hath determined before. For if God did onely permit sin and no way work in it, he should not govern in the most actions of men, seeing the greatest part of the world are wicked, all whose actions are( as themselves are) wicked. But let it here be observed, that sin hath reference unto God as it is an object or subject wherein or whereupon he worketh, disposing it to his own holy ends: but it never hath reference unto God, as the effect hath to the efficient cause, to be wrought by him. Q. How is God said to led into Temptation? A. God cannot possibly sin, nor be the author of sin in and with his creature, as he is of every good word and work: for he doth neither inform the manner of it by his commandment, nor work it in him by his Spirit. God cannot so far will sin, as to approve it for good in itself: he cannot be the Author of it in the creature, nor yet the creature work while it keepeth communion with him. God enticeth no man to sin; but without slain or blemish to his wisdom, holiness and justice, he leadeth whom he will into temptation. In which we may consider these acts: 2 Chro. 12.7. 1 King. 22.22. 2 Cor. 12.7. 2 Sam. 24.1. Is. 19.14.& 63.17. Rom. 1.26, 28. 1. By his power and providence he upholdeth the tempters and tempted, preserving their life and strength for action, which he might take away at pleasure. 2. He doth sometimes propose some object, whereby occasion of sin may be taken; as Bathshebas washing her self was ministered unto Davids sight. 3. He doth let loose Satan, and doth not hinder the tempter from tempting. Thus he gave Satan leave to set upon our first parents in Paradise. 4. He doth leave man unto himself in the temptation, and not support him with that grace without which he seeth that man would not stand. God furnished forth our first parents that they might stand if they would, but he gave them not to will; and so being suffered to themselves, they sell by accident of their own liberty and vertibility. 5. He doth withhold from sinners his grace, without which he knoweth that they cannot stand: and thus it is just with God to forsake them that have forsaken him, 2 Chro. 24.20. 2 Chro. 32.31. and made forfeiture of his grace. 6. He doth withdraw those gifts of mind which once he gave; which he hath just cause to do, if he please: for what man doth not by his sin deserve that punishment? If a man abuse his hand, why may not God whither it as he did Jeroboams? We hold this to be good, justice, and is it not as good justice, that those that have abused their powers of imagination of understanding, and of discerning things that differ, should be punished by being deprived of the right use of them? 7. God doth smite the sinner with blindness in understanding, hardness of heart, the spirit of slumber and giddiness, which doth directly bring the sinner to commit sin: for as death bodily is good in the nature of it, though not good to a living person: so is this blindness, pravity, hardness of heart, good as expressors of divine displeasure, though not good to man, who should be conformable to the Law, and free from them; good as inflicted, not as contracted and received. 8. God doth suspend all actions which in any degree tend to hinder sin, and not onely presents things which may take occasion to pervert, but also seemingly provoke by occasions of sinning. Thus by his judgements he provoked Pharaoh, whose heart was hardened: and Shimei upon the sight of David his poverty, was moved to curse him. The reason of all is, it were just with God to consummate spiritual death upon the creature now sinful; and therefore much more lawful to execute such a degree as is inferior. 9. Rom. 1.19, 20, 21.22, 23. God doth punish sin with sin, Because the Gentiles did provoke God by idolatry, he did punish them with giving them up to uncleanness. These later sins were not punishments, in regard they deserved further punishment and condemnation then the former, yea a further desertion of God, but in regard of committing these acts themselves. Lastly, God leaveth some for a time onely, and suffers them to fall into some particular offence, out of which he raiseth them again by the power of grace: others he leaveth utterly, and giveth up to their own lusts, Rom. 1.26, 28. Act. 5.3. and the power of Satan, Q. What is the ground of this petition? A. That God our most gracious Father is the sovereign commander of all things, 1 Chro. 29.11, 12, 13, 14. Psal. 62.6, 7, 8, 9. Rom. 16 20. Psal. 12.1, 2.& 142.6. 1 Cor. 10.13. Eph. 6.10. Zech. 3.2. the sole protector of his people, of invincible power, without whose leave Satan cannot assault, and through whom his Saints that seek unto and depend upon him, shall be strengthened to overcome. Q. What do we aclowledge in respect of ourselves? A. That after we fell from God, we were justly cast into the state of bondage and servitude unto Satan; that by the corruption of our nature we are prove to deliver ourselves into the power of the devil, Eph. 2.1, 2. Rom. 3.10.& 7.25. being enticed by the concupiscence of our hearts, and the allurements of this world; that we have no power to use prosperity or adversity, mercy or judgement aright; that God may justly led us into temptation, Ps. 39.11. Ps. 103 14, 15. Eph. 6.10, 11. Apo. 12.12. 1 Cor. 10.12. 2 Cor. 11.2. Jam. 4.7. and that we of ourselves have no power to withstand the least assault, that Satan is vigilant and watchful to tempt the world full of enticements and occasions of sin, and corruption ever stirring, and yet we of ourselves are apt to grow secure, uncircumspect, careless, self-confident, and venturous as if there were no danger, we had no enemy. CHAP. XVIII. Discovering what the blessings are that we pray for in this petition, the evils that we pray against, the wants that we are to bewail, and the mercies for wchih we must be thankful. Question: WHat desire you of God in this petition? A. To be freed from trials themselves so far as will stand with the good pleasure of God, and always to be delivered from the evil thereof, Mat. 26.39.41 luke. 22.40. 1 Cor. 10.13. luke. 1.74. Rom. 16.20. 2 Cor. 12.9. that we faint not under them or be foiled by them. That if it be to the honour of God we should not live without temptations, yet he would be pleased so to join us against Satan in battle, as to have us always in remembrance, that whether he tempt us by prosperity or adversity, or what way soever, he may never be able to sever us from him, take us out of his hand, nor diminish the blessed communion we have with him. Q. What do we ask more particularly? Job 1.10. 2 Cor. 12.9. Pro. 30.8. Zech. 3.1, 3. Rom. 16.20. 2 Cor. 12.8. judas 6. v. 1 Jo. 3.8. 2 Cor. 2.11. 2 Cor. 11.3. Eph. 6 11. Psal. 140.8, 9. Gal. 5.12. Jo. 17.15. Mat. 15.19. Psal. 19.13. Rom. 7 24, 25. Gal. 5.17, 18, 19. Rom. 6.12, 13. Jam. 1.14. 1 Cor. 10.13. judas 24. v. 2 Tim. 4.17, 18. Ps. 51.12. Es. 27.9. Pro. 14 27. Gen. 39.9. Neh. 6.11. 1 Pet. 5.9. Eph. 6.13. Jam. 1.12. 1 Pet. 5.10. Apo. 3.20. Psal. 131.1, 2. Gal. 6.14. 1 Tim. 6.9. Pro. 4.23. 1 Pet. 4.23. luke. 22.40. Eph. 6.18. Mat. 26.45. 1 Thess. 5.6. 1 Tim 4.5. Ps. 60.12. Col. 1 11. 2 Thess. 2.17. 1 Cor. 15.58. Rom. 5.4. Gen. 39.10 Jud. 16.6.16.17. 2 Cor. 12.7.8. Ps. 5.3. Ps. 38.9. Rom. 8.26. Ps. 34.3. Mat. 26.39.42.& 6.4. Ps. 119.117. Mar. 25.29. Heb. 13.21. 1 Thess. 5.23. Zeph. 6.24. 1 Pet. 5.8.10. A. First, That God would of his mercy keep us from knowing temptation; and to this end we pray. 1. That seeing we cannot be tempted without the will of God, nor resist without his power, if it be his blessed will, he would give us neither poverty nor riches, nor any such things as may endanger our spiritual estate, but mercifully preserve us from whatsoever might be occasion of sin. 2. That he would tie up Satan, restrain his malice, and bridle his power, that he might not assail us in that kind, or else make us wise to know, and avoid his stratagems. 3. That he would curb the rage of wicked men, and preserve us from the evil that is in the world. 4. That he would kill sin, abate the power of corruption that is within us, and dry up the filthy streams of idle, vain, wicked motions, and desires. Secondly, We ask, that in temptations( if he see good to prove us, he would always stand by us with his grace to keep us from falling, and vouchsafe to work effectually by his holy Spirit, to stir up his graces in us and bring them into exercise to put good motions into our hearts, and cause us to remember his word. To strengthen us manfully in the encounter, to give us an holy use of our trials, and to make us superiors, even conquerors in all things wherein we are tempted, that all things being finished we may stand strong, and endure steadfast unto the end. Thirdly, That God would not give us over to the lusts of the flesh, or to the malice of the devil: but that he would have merciful respect to our weakness, and favourably keep us from the hour of dangerous and pernicious temptation Fourthly, that he wou●d stir us up to be sober and vigilant, standing upon our watch, prepared for the on-set, having our loins girded with verity, and our heart furnished with the spiritual armour of a Christian. Be sober and watch, for the devil goeth about like a roaring lion, seeking whom he may devour. Fifthly, We pray that God would make us poor in spirit and strong in faith, that we never trust in ourselves, nor distrust in God his power and aid, Through God we shall be able to tread down our enemies. Sixthly, We crave faith, hope, fear of God, patience and consolation, that be our temptations never so many, so long or so grievous, we may hold out and stand fast, and neither presume of our wit, nor despair of Gods mercy, but continue in prayer, and wait for deliverance in the Name of the Lord. Seventhly, That he would preserve and increase his graces in us, whereby we might the better quell the motions of the flesh, Heb. 13.21. 2 Pet. 3.18. Ps. 51.12. Ps. 119 32. Eph. 3.16. Ph. 1.9.11. Ps. 5.8.& 27.11& 119.117. 1 Thess 3.12, 13. Ps. 119.125.144. Col. 1.9, 10. Ps. 119.115. Eph. 5.15, 16. helps that further in well-doing prayed for, be, 1 Good and holy counsel. 2. Holy exhortations. 3. Good examamples and panions. 4. Gods blessing upon all these. Ps. 119.33, 34. Is. 8.19, 20. Pro. 19.20. 2 Chr. 20 20.& 32.7 8. Act. 18.27. Psal. 119 63. Pro. 13.20. Ps. 51.12. Zech. 12.19. luke. 22.61, 62. Pro. 10.22 1 Cor. 3.6, 7. Psal. 116.3, 4. Rom. 7.24. Heb. 13.21. Rom. 16.20. and resist the instigations of Satan; and with right judgement and holy will, constantly and faithfully cleave fast to the admonitions of the spirit, walking in the way that the Lord shall show in his holy word. Teach me thy way, O Lord, and led me in a plain path, because of mine enemies; I am thy servant, give me understanding that I may know thy testimonies. Eighthly, that he would teach us to walk warily, accurately, exactly, honestly, and make good use of all occasions and opportunities, mercies and judgements, and that instead of temptations to the contrary, God would afford us all helps unto well-doing, as good examples, holy counsels and encouragements. Ninthly, that when we are entangled in the snare of temptations, whence we cannot rid ourselves, that he would give such an end as may be for the glory of his Name, and the furtherance of our salvation. Yea, and if he leave us at any time to our own weakness, for our humiliation, that he would not let our faith fail finally, but that he would graciously raise us up again with increase of spiritual strength and courage, and so strengthen us, that we may see all the evils that we have suffered working to our good, and ourselves at length more then conquerors in him who loveth us. 10. We pray that God in his time would perfectly free us from all misery, put an end to all trials, and to these dayes of conflict; perfect the work of his grace in us, and grant us full victory over all our enemies. Finally, As we ask these things presently for ourselves who are already in the warfare, so we wish it to all Gods Elect when they shall be called to like condition. Q. What are the evils that we pray against? A. 1. We pray that God would not deprive us of grace, whereby we should resist temptations or leave us to ourselves at any time when we are brought unto the trial. Psal. 119.8. Ps. 71.9, 10. 2 Chr. 32.31. Psal. 19.14. Psal. 1.9.36.& 141.4. 2 Sam 24.1. Eph. 4.18. Ps. 27.12. Ps. 38.21. Ps. 140.8. Ps. 119.37. 1 Sam. 25.32, 33. Pro. 30.8, 9. Ps. 119.133. Vers. 10. Pro. 3.5. 2 Thess. 2.11. Jo. 3.19. Rom. 1.26. 2 Thess. 2.10, 11. 2 Tim. 4.3, 4. Ezek 14.4. 1 Cor. 8.1. Ps. 81.8, 9, 10, 11, 12. Jer. 44.25, 26. Ezek. 14.45. 2 Thess. 2.12 Mat. 26.8, 9. 2 Sam. 11, 1, 2. Ezek. 16.49. Jo. 12.4, 5. Mat. 26.14, 15, 16. 2 Cor. 12.7, 8. I will keep thy commandments, O forsake me not utterly. 2. We entreat that we may not be given over to the power of Satan, the swing of our lusts, the will of the ungodly; that their wicked enterprises may not prevail, whereby they seek to seduce and destroy us. Deliver me not over unto the will of mine enemies. Forsake me not, O my Lord, O God, be not far from me. 3. That we be not ensnared with the occasions of sin that be in the world. Turn away mine eyes from beholding vanity. 4. That we be not captivated or held in subjection of any sin. Let no iniquity have dominion over me: Oh, let me not wander from thy commandment. 5. That we be not left to ourselves to trust in our own strength and wisdom, as did Peter, nor given over to impatience and despair as Saul. 6. That we grow not secure and mindless of the craft, malice and power of our enemies, and the danger wherein we stand at all times by reason of the snares they set privily to catch us. 7. That we forget not to run unto God by earnest and hearty prayer for his gracious aid, at what time soever we find the enemy to set upon us& solicit unto evil. 8. That we may not be presumptuous to rush upon the occasions of sin; such as evil corruptions, needless entanglements in the world, reading scurrilous books, &c. 9. That we run not into such sins as provoke God to led us into temptation. Of which sort are these, all refusing or slight receiving the love of the truth; abusing or not making right use of that knowledge a man hath; willingness to be ignorant of the truth,& wilfulness to practise evil presumption of our own strength; all willing casting ones self into the occasions of sin; idleness& living without a calling, allowance of secret sins& such like. 10. We pray against all motions& enticements unto sin. As the Apostle Paul did beseech God that the prick of the flesh,& buffeting of Satan might depart from him, not onely that he might overcome. 11. That all stumbling blocks and occasions of our stay in the race of Christianity might be taken out of the way, or made no rocks of offence unto us. 12. That we might not be an offence or scandal unto Jew or gentle, weak or strong Christian, brethren or them that be without. Lastly, We pray that God in his displeasure would not punish sin with sin, hardening the heart, and giving us over to vile affections. Q. What are the wants to be bewailed? A. 1. Our spiritual servitude, and continual rebellion of our wicked natures; the remnants of the old bondage under Satan most grievous and irksome, the evil motions that arise from it without ceasing, as foggy mists from a muddy pond, and our proneness to yield up ourselves in every temptation to sin and Satan. The Jews in bodily captivity, wept when they remembered Sion; How much more should we weep, when we feel the Law of our members, rebelling against the Law of our mindes, and leading us captive to sin? 2. Our Sencelesness and presumption, that forget the danger wherein we live by reason of our many and malicious enemies, and notwithstanding the daily experience of their power and our frailty, we neglect to look unto God, as if we were able to stand without his aid; we presume upon our strength, feel not the want of his assistance, pray seldom and coldly to be supported, disregard the motions of Gods Spirit. 3. Though we pray not to be lead into temptation, yet we thrust ourselves into it: for we discover our passions and lusts, manifest our weakness, rush into the occasions of sin to satisfy desire, suffer our thoughts to rove and wander up and down we know not whither, confer with the suggestions of Satan, and give them harbour in the mind. 4. When we feel Satan thrust sore at us, we are ready to faint, as if the Lord would not or could not help us; and if the suggestions of the flesh be strong and importunate, we grow weary of resistance, and give place to sin. 5 Though we be compassed with enemies on every side, both within and without, yet we lay down our watch, cast off our Christian armour, and set upon the performance of many duties, and converse in most companies, as if we had none to set against us, or contrive our hurt. Q. How must we stir up ourselves devotionally to make this Petition? A. 1. We must often call to remembrance the dangers in which we live, whiles the soul is in this mortal body, whom the flesh, the world, and the devil do oppose on every side. What anger, what lust can do in us; who is not compelled to feel it to his great sorrow and grief? who doth not find these pricks? is not provoked with these stings? The strokes and assaults are so many, so divers, that it is most hard not to receive some great wound. But besides these enemies which dwell and live with us, there are other most bitter adversaries, which the Apostle calleth spiritual wickedness, principalities and powers, whose hatred against us is infinite, unappeaseable, that we cannot expect any truce or peace from them, if it could stand with Christian courage, resolution and honesty to desire it. 2. Another motive is to think, to what the temptations of the devil tend: This is the White he shooteth at, that he might make us naked before God, stripped of his favour, which is better then life. For the devil seeketh by them to make us dishonour God, rob our hearts of his Kingdom, fetter us so with our sin, that we may be dis-enabled from obeying him; to take away all our peace and prosperity in things outward, to fill us with fear and weariness in all the duties we go about, and uncomfortable doubtings, yea despairings touching the pardon of sin; In a word, to bereave us of all good which in the former petitions we desire; and to bring upon us the contrary evils which are most horrible. He playeth no small games when he beginneth his temptations. 3. We must remember how tedious his former tempting and prevailing against us hath been, for we( like children) who remember beating no longer then it smarteth) we I say, remember the bitterness of our daily falls the devil giveth us, no longer then God letteth the sting of them stick in us; and this doth make us, that we feelingly cannot pray against that whose anguish and evil we do not remember. 4. We must consider, how we are every where subject to temptations, at home, abroad, in wife, children, servants; in good company to security and unfruitfulness; in bad, to sin with them in speech, gesture or consent; yea in good deeds, before we do them, when we have done them, to carelesseness, pride, security, vain-glory; at bed, at board. For as fools and children not knowing evils fear them not; so we not knowing this evil, are less fearful, and flee not so fearingly, praying to have it prevented. Every where snares of temptation are laid for us, who, that should go such a way, in which he could not take a step without danger, would not go wearily, and often lift up his heart for protection? 5. We must think how diligent and watchful the devil is; he that knoweth what baits we bite at, and will cast them out every where: he knoweth where we are weakest, and will never want occasions to provoke us. Again, we must think how mighty he is, what cannot he do with us, if God keep us not? he would carry us to any evil, as a whirlwind doth the dry stubble. 6. We must often repeat our own infirmities, how we be so far from being able to withstand him, that all we have of our own, is readier to follow then he to whistle us after him. 7. We must remember such examples of worthies as have been grievously foiled, as David, Peter, &c. yea presidents we have of some hanging themselves, some tempted to it; for such examples are like the thunder, though it striketh a few, it feareth all. And are not we subject to have our minds distracted, assaulted with any even the most grievous things that ever we heard to have befallen others? Lastly, We must consider what a joy it is when we go a day more freed. What an ease is it to the soul? Or if we be in a little forwardness to sin, 1 Sam. 25.32, 33. yet if we be rescued seasonably, how it doth it rejoice us? what peace doth it bring to us? Now could we work upon our hearts, the feeling of this benefit when we have it, the sweetness of it would enforce us to beg it hearty; whereas not heeding the worth of it, we ask it unaffectionately. Q. What are the mercies for which we must be thankful? A. 1. We give thanks to God, who hath redeemed us from the power of Satan by his Son Jesus Christ. 1 Cor. 6.20. Ps. 124.5. Rom. 7.25. Gal. 1.4. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. I thank God through Jesus Christ our Lord. 2. This is a great daily mercy, when God keepeth us from temptation: Not to know a disease is better, then having it to be healed of it. 3. That he hath strengthened us in the combat, and given us victory over our enemies. Thanks be to God, 1 Cor. 15.57. 2 Tim. 4.17, 18. which giveth us victory through Jesus Christ our Lord. The Lord stood with me, and strengthened me, to whom be glory for ever and ever. 4. That God hath been pleased to prevent our sinning, when we were ready to fall. Not to fall when we are ready to fall, is a great favour. If one when our feet are ready to fall from us, should hold us up, we would count it a great benefit. 1 Sam. 25.32, 33. 5. That God hath made our trials fruitful and profitable, bringing us thereby to the knowledge of ourselves, awakening us from security, and strengthening the graces of his Spirit in us. 6. That he hath been pleased to recover us from our flips, and turn our infirmities and falls to our greater benefit. To have damages advantage us, this is the evidence of power and goodness itself.. CHAP. XIX. Discovering the several Inference, or Conclusions that may be drawn from this Petition. Question: WHat Conclusions may be drawn from hence? A. 1. In this life the godly are subject to manifold and great temptations. Spots in a garment seem to spread, when they are washed: the channel will stink when it is cleansed. Corruption will stir when we endeavour to cast it forth. The Scriptures and Christian experience witness, that Satan ceaseth not to pursue the faithful with temptations of every kind, that he might destroy them. No sooner do we give ourselves to Jesus Christ, but the Devil by force or fraud doth labour to pervert us. The ungodly feel none assaults, because they are wholly in his power, and run willingly whithersoever he doth 'allure: but with the godly, who fight under the Banner of Christ, and bear arms against the Kingdom of darkness, it is far otherwise, he leaveth no plot unattempted to destroy them. The Devil goeth about like a roaring lion, 1 Pet. 5.8. seeking whom he may devour. Satan hath desired to winnow thee as wheat, but I have prayed for thee that thy fail not. Moreover, the world is an enemy to all them that Christ hath called out of the world to the participation of life through him. The world favoureth her own, but hateth them whom God hath chosen as a peculiar people unto himself. And all this cometh to pass by the wise providence of God, that the regenerate might try their watchfulness over themselves, be kept from being exalted above measure, and that the power of God in preserving them from sin, and delivering them out of it, may be seen in their weakness. 2. God doth led us into all our temptations. It is said. Mat. 4.1. Christ was carried of the Spirit to be tempted. It is God only, who when he seeth it meet, doth bring his Champions forth, and letteth the powers of darkness encounter them. Neither can the Devil stir, neither we bid battle of ourselves. Can the lions stir till the Keeper bring them out? Can a Dog run till he that hath him in a lease loose him? So it is, God he hath them chained up in his Almighty power, yea thrown down to the prison of Hell: farther then he doth loose them, and bring them into the earth, where this show is represented, and battle to be seen, they are not able to do any thing. Again, we cannot on the other side, being set upon, buckle with the adversary power till God doth led us to it. The Kings Champion is not to play at his own pleasure, no more are we farther then God designeth it. But how can God led us into those temptations which he seeth will certainly bring us into sin? Answer, Because sin itself is not absolutely evil, but only in respect of man sinning, who would in so doing pervert the divine order, though he be unable; as who accomplisheth Gods will, when he doth contrary it, for ought he knoweth. Again, as Vipers are evil substances or natures, which yet are good to that art which maketh antidotes of them; or any poison which is evil, as it is poison in itself considered; yet is good as it is poison, to a skilful Physician: and as a blister on the flesh is a natural evil, as a blister, yet a blister as a blister is good when a cunning Physician doth draw it, and may see it for good use: so is sin to God. God hath an holy, over-ruling and disposing hand in the temptations and evils to which men are subject. 1 King 22.23. 2 Sam. 16.10. Joh. 12.40. The putting of a lying spirit in the mouth of Ahabs Prophets; Shimeis cursing of David; the blinding of the eyes, and hardening the hearts of the Pharisees: the giving up of the Gentiles to vile affections: All these, saith the Scripture, were of God, Rom. 1.26. 1 King. 12.14. or from the Lord, as it was of him, that Rehoboam harkened not to the people. But cause in that place, doth not signify the proper effecting of a thing causally, but a disposing of the proper causes so as they did produce this effect. And from this Doctrine we are admonished not to cast ourselves into temptations. He that loveth danger shall perish. We must not make ourselves poor as those heretics that renounce all their substance, that in voluntary poverty they may commend themselves to God. No man should choose his dwelling among those of a sinful profession, as a chast man among stews, a temperate man among drunkards, belly-gods, &c. Christ offered himself into temptation: but herein we must not follow his example: for he was carried extraordinarily by the power of his God-head into the desert to be tempted for our sakes, that in his Victory we might overcome. Again, this must teach us contentment in all our temptations: not that we must prevent repentance by this consideration; but we must when we are truly humbled by this means, keep ourselves from being swallowed up of sorrow. For Gods will, and Gods turning all to good; the Devil will whisper them so as to make us pass by all exercise of a broken spirit in those things wherein we have offended. Moreover, from this consideration we must walk in fear before our God, who as a Shepherd setteth his Dog on a stray Sheep, so can he set the Devil on us to hound us home if we stray from him. Lastly, we see from this to our comfort, that the Devil cannot come against us at his pleasure: for we are in the hands of our heavenly Father, who hath an over-ruling hand in the temptations and the sins of all men. Satan therefore cannot winnow us, nor buffet; no he cannot touch us, but as he hath leave of our heavenly Father, the Lord of Hosts. This we understand further by the case of Job, Peter, and Paul; Satan could not assail them until God did permit him: and when he had leave to do his worst, the grace of God was sufficient to preserve them, that either they did not fall, or it did recover them out of their fals, and in the end caused them to die Conquer ours over Satan, over their own lusts, and over whatsoever opposed itself to the obedience of Christ in them. Moreover, If Gods Children do sin, he can order and dispose of their sin to their good and to his own glory, for many of Gods Children have gained more benefit by falling into some sin, which through Gods mercy hath humbled them, than they have by doing some good duties, whereby they have grown exceeding high-minded. Have we not cause therefore to rejoice that we are under the safe conduct of such a leader? But let no man abuse this comfort, and pervert it to his harm, by taking liberty to sin, because God can work his own glory, and good to man out of it. What though the skilful Physician can make treacle of poison, and can tell how to apply poison to his Patient for his recovery; yet if the Patient hereupon be too busy with these poisons, they will prove his death. Let us be glad our God can draw good out of evll, but let us not be doers of that which is evil. 1 Cor. 10.13. 3. Gods sufferance is not to be understood without his action: he is a voluntary Agent in these things which he suffereth. We must not think his permission is a pure permission, either without his will, or working in the thing permitted, as often mans is; for man may be said partly to suffer this, not to do it, because other causes have their activity without him, and dependency on him; but it is otherwise with God. 4. All our strength against temptation is in God only; He only dissolveth the works of the Devil, trampleth Satan under feet, keepeth him that he cannot so much as be disturbant to us; when it pleaseth him, we are down with the least blast. Were we in state of innocency, we would not stand a moment. Let us therefore trust perfectly on his grace, put on the Shield of Faith only. Our fore-fathers acknowledged that God, not their strength, gave them all salvation against corporal enemies; How much more must we confess it against spiritual? Who knoweth the power of Satan, or the infirmity of their own flesh, that will not confess this most entirely? But what serveth the armor for? Answer. Onely to this end, that we may be able to get and hold God with us, fighting for us. 5. It is the duty of all Christians to pray, that they be not lead into temptations; that they be not enticed or drawn into evil. For of ourselves we are unsufficient to think a good thought, much more to resist the powers of Hell when they assault. before conversion we are dead, and in the very power of sin and Satan, who taketh us captive at his pleasure. Psal. 103.14. Joh. 15.5. Jer. 10.23. After conversion we are frail, and disposed of ourselves to return to our former evil conversation, if the Lord do not support and excite us with his grace. The way of man is not in himself, it is not in man that walketh to direct his steps. If a man cannot order himself in the smaller things which concern the outward man, much less can he dispose himself in the greatest which concern the inward, in the matters of sanctification. God is the only giver of grace, and upholder in temptations. This gift is so Divine and so excellent, that God hath in his wisdom reserved it to himself, as a part of his Divine Prerogative, to bestow it with his own hands. For he knew well that if man could confer grace, or could attain it by any means with him, all the praise thereof would be given to man, and God should have none: and man would grow so proud, that he would claim Heaven by merit; and flesh would glory in his presence, if God were not his strength and sanctification, as well as his redemption. The Adversaries unto holiness are most subtle and mighty, they are principalites, powers, 1 Chro. 21.1. Job 1.13.& 2.7. and spiritual wickednesses, that if they be not resisted by a stronger, even by the power of Gods might, they will prevail unto ungodliness. Nor doth their power and craft exceed their vigilance to take all advantages that may be gotten, either from a mans natural disposition, or from his sex, 1 Pet. 5.8. Mat. 26.70. or from his different condition of life and calling; from his estate in the world, be he rich or poor, noble or base; or from his estate in grace, be he a babe or strong man in Christ; or from observation in what thing a man is least armed; or from observation what a man doth esteem or disesteem most, also from place, time, solitariness, company, and whatsoever particular circumstance shall fall out, it shall be taken to the greatest advantage to further the temptation, making use of the infinite varieties of evil unto which, and of the manifold varieties of means by which a man may be tempted. Great is the power and efficacy of Prayer; by it we keep Satan at the bay, that he cannot come nigh to annoy and trouble us. Pray, that ye enter not into temptation: Mat. 26.4. By it we obtain help and aid from Heaven, when he setteth upon as. Wherefore we must crave the aid of God generally in all temptations, Psal. 86.11. Psal. 5.8.& 25.4, 5. Psal. 119.29, 35, 133. Psal. 119.5. Vers. 18. Vers. 36. Psal. 141.3, 4. and specially in every affliction or assault we must run unto him: as David did in every kind of temptation. O that my ways were directed to keep thy Statutes. Open mine eyes, that I may behold wondrous things out of thy Law. Incline mine heart to thy testimonies, and not to covetousness. Set a watch O Lord before my mouth, keep the door of my lips. Incline not mine heart to any evil thing. Turn away mine eyes from beholding vanity, and grant me graciously thy grace. 6. Whosoever would be preserved from sin, he must resist temptations. The Devil did deceive Eve through his temptations, and Adam was likewise drawn into the transgression by the enticement of Eve. Temptations and motions to sin are the very seed and kernels of sin, which if they may be entertained, so as to receive any warmth in a mans heart, there is presently a conception of sin, which will cause him to be in labour and travel of it, Jam. 1.14, 15. until he have brought it forth into act. There are no creatures so apt to bear issue, nor ground so rank to bearweeds; no Tinder or Gunpowder so ready to take fire, as the heart of man is to conceive sin, and be inflamed with lust by evil motions and temptations: wherefore all that would avoid sin, have cause to resist it in the temptation. To resist beginnings of the evil of sin, is a rule as needful to be observed against diseases of the soul, as to withstand evils of pain in the beginning, is needful in diseases of the body. Now that we may withstand temptations. First, We must look to our own heart, for that is the hold and fort of the soul; if that be not true to us, we are sure to be foiled in every temptation: wherefore we must have it in an holy suspicion, so far as to cause us to examine and search it daily to find out those treacherous and deceivable lusts that lurk there; and when by the light of the Word we have found any, let us not stay till they assault us, but let us assault them by the power of Christ, and use martiall Law presently to condemn and crucify them. And let us never leave purging the heart, until we can say, it is not set upon any earthly thing, 1 Tim. 6.9. either to love it, or fear it; or if it be, as he that will be rich, so he that will have pleasure, and will have glory of men, shall fall into temptation. Nothing will bring the heart to a firm resolution to will in all things to live honestly, so soon as this course. Secondly, The understanding, which is the watch-man and intelligencer of the soul, must be well informed. For no resolution can avail, if judgement be wanting to discern betwixt good and evil. It must be able to discern between good and evil, between things not sinful and sinful: and of good things to discern which are good but in part, which every way good; and what things are good only to sense and appearance, and what is good in truth: and so on the contrary: that the baits to draw unto sin, taken from the gain, pleasure, and glory of this world may not move us, because they be but uncertain, van and transitory. Thirdly, We must always set the true danger of sinning, and the true good and glory of well doing before our eyes: Heb. 11.25, 26 and it will cause the heart to choose the good and refuse the evil. If we can but judge aright of the joy that is set before us in the course of holiness, Heb. 12.2. it will make us with our Saviour Christ endure the across, and despise the shane which in this world doth accompany Christianity; and we shall with speed run the race that is set before us, notwithstanding the impediments that we shall meet withall. 4. There must be a continual watch set, and faithfully kept; wherefore the eye of the mind must be always awake, to see and observe what particular temptations do arise against us, 1 Pet. 5.8. 1 Cor. 16.13. Mar. 13.17. either from within or without. Be sober, be vigilant; Watch and pray. Fifthly, When by watchfulness the temptation is discovered, then we must buckle all the Christian armor about us. Sixthly, being thus armed, we must animate and fill the heart with courage and resolution to resist even unto the death. For which cause, we must make an Oration unto it, such as wise and valiant leaders will make to encourage their Souldiers; we must mind our hearts of the odiousness and hurtfulness of that thing to which we are tempted; how that it is a lust of the flesh and of the Devil; how it is enmity to our God, and a deadly enemy unto us; how that we must kill it, or it will kill us. Let us mind our hearts with this; that it will be to the dishonour of our King and country to be overcome; that to yield to any temptation is contrary to our vow of allegiance, which we entred into when we first professed to fight under Christs Banner. Let us tell ourselves of the equity of our cause, how that our war is just; think also of the wisdom and valour of our Captain Christ, assuring ourselves, that how hard soever our conflict may be, yet if we do not yield, in the end we shall overcome, and be more then conquerors. 7. We must stand fast in the faith, quit ourselves like men, and be strong. In the Conflict two evils must be avoided. First, We must not trust to our own wisdom: for then sin will be too crafty for us. Secondly, We must not resist in the power of our own might, for then the Principalities and powers will be too strong for us. We must therefore resist by the wisdom of the Word, and power of God, so shall we put Satan to flight. Iam. 4.7. CHAP. XX. Of the Second Clause of this Petition, viz. But Deliver us from evil; Discovering what it is to Deliver, and what is meant by Evil. What it is we desire of God in these words; with the Conclusions that may be drawn from thence. Question: WHat is the second Clause of this Petition? A. But deliver us from evil. These words are understood by some Divines, as a distinct Petition from the former: but they rather seem to be an explanation or correction annexed; Jansen. har. ev●ng. cap. 41. Maldonat. in Mat. 6.9. as the Particle[ but] in other sentences insinuateth. But the matter is of no great importance, when in the exposition of the words, both sorts agree. Q. What is it to Deliver? A. The Greek word doth signify to defend, protect, keep and save from evil, Homer. Ili. 10.& 15. that we fall not into it; and to free, deliver and pluck out of the evil, in which now we stick. The seventy Interpreters render those Hebrew words which signify to deliver, free, and pluk from the hand of the enemies. In the New Testament the Apostle doth comprehend both significations in one place: Even Jesus( saith he) who delivered us from the wrath to come, that is, who hath freed, 1 Thes. 1.10. Rom. 5.9. and doth preserve or keep us from the wrath to come And so in this place it implieth these two things, First, Preservation from falling into sin. Secondly, Help of God to rise out of sin by repentance. Keeping from evil in Christs Prayer, joh. 17.15. and delivering from evil in this Prayer, have one and the same meaning. When Paul saith, Who shall deliver? He meaneth, Rom. 7.24. who shall give me power against this body of sin? And that Gods giving of repentance is deliverance from evil, that of the Apostle maketh it manifest, where Gods giving men repentance, 2 Tim. 2.25, 26. Col. 1.13. is all one with recovering themselves out of the snare of the Devil. Q. What is meant by Evil? A. The Devil, because he is of himself so exceeding evil, and doth make it his work to infect all men with evil, is called the Evil or the Evil One. Mat. 13.19. Mat. 13.34. Maldonat. in Mat.& Piscat. in Mat. 6. Beza annot. ibid. So he that is called the Evil One in the Greek is by the same Evangelist in that Chapter, and by others in the same Parable, called the Devil. And thus some Divines, ancient and modern, popish and protestant would restrain this word evil, that it should mean the Devil, as if he only were prayed against in this Petition: and that because this word evil in the Greek hath his Article joined with it, which giveth an emphasis to evil, pointing at some special evil one, which is the Devil. To which may be added, that in the New Testament the word is seldom or never put in the neuter gender absolutely, for adversity or what is hurtful to us: but some other word is annexed unto it; as evil thoughts, an evil heart, evil times, evil men, evil works. Eph. 5.16. But though the Articles do give a special force sometimes unto the words to which they are annexed, yet for the most part, the Greeks use to add them rather for a grace and ornament of speech; and are so used seven or eight times at least in the Lords Prayer. Gen. 39.9. 1 Sam. 18.8. And the Greek Interpreters use the word to signify whatsoever is hurtful or evil, as sin, danger, loss, damage, adversity, and such like. In the New Testament it is used for wickedness. In this very sense are the words of Christ to be understood: Joh. 17.15. 1 Joh. 5.19. Gal. 1.4. Rom. 12.9. Father keep them from the evil, or from wickedness. The world lieth in wickedness, that is, it wholly lieth butted as it were in sin. And that of the Apostle is without exception; abhor that which is evil, cleave to that which is good. By evil in, this Petition is meant that which maketh us worse, not in regard of our feeling only, but in truth, and before God: as which doth harmefully separate our union or diminish our communion with God, who is our only God and All-sufficient Portion. Q What desire you of God in this Clause of the Petition? A. 1. Whereas Satan goeth about seeking whom he may devour, we pray that the Lord would mercifully defend, save, keep and protect us from and against his snares, temptations, traps, and tyranny. Or if he hath caught and entangled us in his snares, 2 Pet. 2.9. that he would deliver and free us from them. 2. We pray that God would keep us from all sin and every evil work, that we fall not into offences, or if we be fallen into any sin, or lye under the power of any corruption, that he would powerfully snatch us out of it, and enable us to walk in new obedience before him. Jer. 31.18. Rev. 2.5.& 3.2, 3. until sin be crucified, a man is as it were manacled, or as a bide touched with lime-twigs: it taketh away the life and comfort of spiritual exercises: he cannot set about them with any nimbleness of spirit while he lieth in any sin. sin lodging quietly in the heart, taketh root, and infecteth further and further: it will increase itself, and beget other sins. And while a man lieth in sin, he may look every hour when God shall inflict some fearful judgement or other, and then the remembrance of a sin unrepented of proveth more heavy, and more stinging then the judgement itself. Whereas, though a man have sinned, yet if God have given him repentance, and have recovered him out of the sin, he may come before God with boldness and can perform exercises of religion with cheerfulness, and shall either prevent crosses or remove them, or they shall do much good to his soul, while they lye upon him. 3. We pray to be delivered from the evils of this life, dangers, losses, discommodities, so far as the Lord knoweth them to be hurtful for us. 4. In this life our deliverance is imperfect, and we lye open to new incursions of Satan, sin and adversity, therefore we desire to be translated out of this world, where Satan is Prince, where in the valley of miseries, the earth bringeth forth the thorns and thistles of adversity, Rom. 7.24. 2 Tim. 4.16, 18. Ezek. 28.10. Psal. 34.21, 22. Joh. 8.24. Apoc. 14.13. Rom. 14.8. into the Kingdom of Glory, where we shall be free and safe from all miseries, where we shall feel no motion of sin, nor assault of Satan. 5. We desire that our heavenly Father would keep us from an evil death, that we die not the death of the uncircumcised, that we be not taken unprovided in our sins without repentance, but that God would grant us a comfortable and happy end: for the death of the godly is the beginning of eternal blessedness, but the death of the wicked is the beginning of torments endless and remediless. Q. What Conclusions may be drawn from hence? A. 1. Satan and sin are the greatest evils. Satan is that evil One that imagineth evil, nothing but evil, all manner of evil, and that continually without ceasing. sin is a shameful evil, giving denomination unto all things that are truly evil, causing them to be called evil: the world is therefore called evil, because it is a sinful world: men are called evil men, because they be sinful men. 2 Tim. 3.13. Mat. 13. And because the Devil exceedeth all other in sin, he is called the the evil one. Goodness is conformable to God the Author and Fountain of all good: but sin is repugnant to the will of God, and so the greatest evil. Nor is it only evil in itself, but the cause of all evils that any creature is subject unto: for sin brought man under the curse, and will hold him under it, except the mercy of God, through the death of Christ, do deliver him. 2. He that watcheth continually, striveth to grow in grace, nourisheth the motions of Gods Spirit, fighteth with good courage, and denying his own strength flieth unto the Lord for help, shall be mightily supported against evil. He that doth these things shall never fall. The godly, 2 Pet. 1.10. as may be observed in them that were foiled grievously, did fall, when they neglected their watch, not when they were most strongly assailed. The reasons ordinarily why the godly are grossly overtaken, are; either they make not resistance at the first, but are prevented by the temptation before they be prepared to withstand it, or being weary of resistance, they cast away their weapons. 3. In all evils and calamities God is the chief refuge of a Christian: the Saints acknowledge him to be the only author of all good, and their sole Deliverer; the power that is in any means to help or heal, they know to be of him, and that they profit as it pleaseth him, but not otherwise. God delivereth out of evil many ways. First, When he stoppeth calamities hanging over our heads, that they shall not fall upon us; as Jacob was delivered from his enemies, whom the slaughter of the Sichemits had stirred up against him. Gen. 3●. ●. Secondly, When being brought into great danger, he doth preserve them safe and sound; as Daniel in the lions den, and his three Companions in the fiery furnace. Thirdly, The comfort that God gives to his servants when they are oppressed with evils, is to them instead of deliverance. Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my soul. Fourthly, When he turns the temptation to our good, and makes what is evil in itself to become beneficial. We must therefore learn to yield obedience, and bid our God smell a sacrifice for the bitterest things we taste, so far as they are his disposition; taking shane to ourselves in them, as they are the fruits of folly. 4. No temptation shall be able totally or finally to separate the Saints from God; foot that we are taught to pray agreeable with his will, we are heard in that. Now this were the greatest evil, not only in regard of our seeming, or appearance to us, but of the matter itself. 5. The faithful must live in hope and assured confidence to be delivered from all evils, though not in this life, wherein they have received but the first fruits of the Spirit, yet in the life to come, when they shall be replenished with fullness of the Spirit. For that cause our most bount●f●ll Father hath commanded us to beg deliverance, that in him we might have hope to obtain what we ask. The righteous cry, and the Lord heareth them, Psal. 34.17. and delivereth them out of all their troubles. CHAP. XXI. Of the Confirmation, viz. Thine is the Kingdom, &c. The meaning of these words; And the Conclusions that may be drawn from thence. Question: WHich is the Confirmation? A. For thine is the Kingdom, the Power, and the Glory for ever and ever▪ Which words, though not repeated by St Luke, nor interpnted by some of the ancients, are yet expressly mentioned by St Matthew; and interpnted by them that followed the Greek authentical Copies; and therefore causelessly and without warrant omitted by the Church of Rome, Rhem. Pref. in New Testa- and wickedly charged to be a superfluity. Q. What is the meaning of these words? 1 Chro. 29.11. 2 King. 19.15. Gen. 14.19.& 17.1. A. 1. Kingdom signifieth Gods absolute sovereignty over all things, to whom only it pertaineth of right to forgive and to give at his pleasure. Or rather it noteth the special sovereignty of God over his select and peculiar people, whereby he doth guard and protect them for the glory of his Name, and their eternal happiness. 2. Power signifieth that All sufficiency in God, whereby he is able to do all things according to the good pleasure of his will. Luk. 1.37. Psal. 115.3. Many have Kingdom, so that it pertains to them to help their Subjects, but want power. But the Lord hath all power of himself, and there is no power but of him. 3. Glory is that high estimation, honour and praise which is due to God for his infinite goodness and surpassing excellency. Psal. 29.2. Psal. 96.7. Luk. 2.14. Dan. 2.37. Jud. vers. 8. Psal. 82.6.& ●2. 11. Rom 13.1. Prov. 8.15. Job 33.23. 1 Tim. 1.17. ●●d. vers. 25. Jam. 1.17. Psal. 145.13. Isa 41.4. 1 Tim. 1.17. Rev. 1.4. R●v. 3 7. Eph. 3.20. Psal. 35.27. Psal. 119.49. Gen. 14.19. Psal. 24.1, 3. Dan. 4.34, 35. Psal. 50. ●2. 1 Tim. 6.15. Psal. 16. 2●, 28& 103.19.& 145.13. 4. When we say thine, and for ever, we exclude all creatures from fellowship with God, in these attributes: because howsoever Kingdom, Power and Glory are communicated unto some creatures( namely Princes, as Gods Instruments and Vice-gerents:) yet God alone claimeth them originally, of himself, absolutely without dependence or control; eternally without beginning or end. The Kingdom doth now and ever shall belong unto him; He is now and shall for ever be able to help them; He hath now and shall for evermore have glory and praise ascribed unto him. Q. How is this a close of Confirmation to our requests? A. Because we do not only in general ascribe Kingdom, Power and Glory unto God, as his due, but also with respect unto our Prayers, and suits; believing and professing that he, as King of Heaven and earth, hath Authority to dispose of all his Treasures: as Omnipotent is able to do exceeding abundantly above all that we ask or think: Finally, as the God of Glory is interested in the welfare of his Servants, for the maintaining of the honour of his Name, and truth of his Promises. The Reasons, why we come petitioning to our heavenly Father, contained in these words, are three. The first taken from the Sovereignty of God, who is the right owner, the supreme and absolute ruler over all things in Heaven and earth: therefore all blessings are to be craved at his hands, for of right it belongs to him to bestow them upon us. Or it may be drawn from the special Sovereignty of God over his people, thus; 1 Thes. 2.12. Deut. 30.6.& 31.6. Exo. 2.24. Psal. 46.11. Psal. 29.10, 11 Psal. 84.3, 8. Psal. 70.5. Psal. 2 9, 10, 11, 12. It is the Office of Kings to hear, defend and protect their Subjects against all their enemies. Now therefore, O God, sith thou art our King, most rich in goodness, more powerful than all our enemies, we pray thee be present with us, for we are thy Subjects, and under thy defence we shall be safe. The Blessings we ask are the benefits of thy Kingdom, which we have not of ourselves, nor by any means of our own can obtain: therefore according to thy Commandement, who hast charced us to ask, and thy promise to hear the Prayers of thy poor people, we direct our supplications unto thee: for whither should Subjects fly but to their King. Thou hast instituted thy Kingdom, because thou wilt distribute blessings temporal and spiritual in it, thou hast commanded them to be asked in thy Kingdom, and promised to hear the request of thy Subjects. Thus faith sheweth in these words, that she is certain of the good will of God towards us, and doth profess that she doth rely upon the sole grace of God in Jesus Christ, not upon any dignity or merit in ourselves. The second is taken from the power of God, who is able to do whatsoever he will, and will do whatsoever shall make for the glory of his Name, and the good of his people: who hath in his hand and power the things we ask, Isa. 55.11. Jer. 44.29. Psal. 135.6. Apoc. ●9. 6. Mat, 7.7.& 8.2. 2 Chro. 20.6. Jer. 16.19. Psal. 89.8. Job 9.19. 2 Cor. 1.20. Zech 8.6. Gen. 18.14. ●er 32.27. Luk ●. 37. Eph. 3.20. Col. 3.17. Phil. 4.20. 1 Tim. 1.17. 2 Tim. 4.18. 1 Pet. 4.11. Psal. 79.11. Psal. 50.15.& 30.11, 12. Mat 7.11. Luk 11.13. 1 Sam. 12.22, 23. and can solidly and savingly give them to whom he will: who can give whatsoever we stand in need of, and strengthen us against any sin, and unto any duty, though the power of Satan, the world and the flesh oppose itself. Hear, O God, and give us what we ask because thou art able, and thou only art able. This power joined with will, doth reside in thee only; for of ourselves we are able to do nothing, we have no strength but from thee. The third from his Glory; who ought to be glorified by us in all things, gaineth glory by hearing the Prayers of his people, and for his glory sake will not deny them any thing that shall be good. From thee the only true God and absolute Sovereign, we ask and expect all good things: for thou art the Author and Fountain of all goodness: Hear us for the glory of thy Name, and for thy glory vouchsafe to give the things we crave: for what we ask doth serve to thy gl●ry. Q. What Conclusions may be gathered from these words? A. 1. None is to be invocated or called on, but he who hath the Kingdom, Power and Glory. For as one lacking this or that in a house which is the Masters, cometh in by the back door, if he pray a servant to give it whose it is not, who hath no power so to do, &c. So if we seek our necessaries temporal and eternal, at Angels or Saints, which are servants to God, who have no power to do any thing farther then beckoned unto by God, we take a wrong way to the wood. But the Papists think all is made whole while they do call upon Saints or Angels, not as the principal Authors of the things they ask, but as secondary patrons, who under God work these things for us. To which is answered, that not only to do religious adoration in any kind to them, as the principal and chief power, is sin: but also to call on them, or trust in them, as being some Secondary Divine powers, although inferior to God. The Angel-worship among the Colossians, did not differ thus much, as if they had been the chief Divine powers; and yet is condemned. Nebuchadnezar did not enact that he should be worshipped as the highest God; yet because he would have honour in some degree Divine, Daniel did decline it as flat Idolatry. Again, this distinction with which they would salue their fact, may be turned upon them, as making against themselves. For therefore these may not be called upon, neither may be trusted to religiously, because they are secondary workers of things under God who is the principal agent. 2. We see what may confirm us in the assured hope to receive our requests, namely, to think that God hath the Kingdom over us, that he is powerful and glorious. There is a respect between Kings and their people, which bindeth them mutually one to another. Hence it is that we promise ourselves protection, maintenance in our life, the benefit of subjects from them, because we are their subjects, and they have the Kingdom over us. That God who by reason of this obligeth sinful men to seek the weal of all their people, because they have received a Kingdom over them; himself will not fail on the same ground, to procure all good to us, who live under the regiment of his Grace. Yet because it it not enough that God should have the regal authority over us, unless he had the power also of working all things for our weal, therefore this is joined, Psal. 62.11. Dan. 2.20. Nah. 1.2, 3. Rom. 11.23.& 14.4. 1 Pet. 5.6. Is. 51.12.& 40.28. 1 jo. 4.4. 2 Tim. 1.12. Ph. 3.21. Thine is the power What were subjects the better to be under a gracious Prince, but weak, having as short hands to do them good, as a large heart to wish it them: So should it fare betwixt God and us, if he were not Almighty, able to subdue all things to himself; our faith were shaken. For we cannot expect the treading of Satan under our feet, the quickening of us in our souls to every good work, the justifying, the protecting of us; we cannot expect these things from one who hath not all power. Thirdly, Had God the right to help us, had he the power also: yet were it a thing that made not for his glory, respected not the advancement of his honour, our belief might waver: which now it need not do, Ps. 25.11.& 43.11, 12. it being Gods honour to perform all good things for his chosen. Honor is with men the spur of actions: have men right and power to effect this or that, notwithstanding if it conduce not to their honor and glory, they will not move a finger to it. But now there is nothing that wanteth to our assurance, while we know that we are such to whom God hath right; such for whom he hath all power; such whom to protect and bless with all things spiritual and corporal, is his great glory. The case standing thus, how can we doubt of receiving the things we ask at his hand in the Name of his Christ. 3. The godly must put up their Petitions with strong and good reasons. Thus did Jacob when he prayed to be delivered out of the hands of his brother Esau. In like manner David, Gen. 32.9, 10, 11, 12. 1 King. 8.23, 24, 25. jo. 17.2.3. Solomon, and Christ himself. For reasons in prayer do much confirm faith, and stir up fervency and good affection. When a man can assure himself that he hath good warrant to ask, and hope to obtain, he will break through all the discouragements which the devil or a mans own heart can cast in to hinder him. Good reason to the affections, is as oil to the fire, that causeth it to burn vehemently. And though God need no reasons either to inform him of their need, or to move him to supply their need: yet he doth delight that his children should yield reasons of their requests, because therein they show proof of their faith, knowledge, confidence, and other graces, which is much pleasing to their Father. 4. We learn in prayer to abase ourselves before God, and utterly to deny all that is in us. Kingdom power and glory is all his, not ours: we are no better then rebels and traitors to him: if we have any good thing, it is from him, even the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, then the insolent beggar that will not aclowledge his want. 5. In prayer we must be persuaded of two things, and build upon them, Gods power, and will: His power in that he is able; his will, in that he is careful to perform our requests. These are signified by Kingdom, power and glory: for all the promises of God in Christ, are yea, and Amen, 2 Cor. 1.20. unto the glory of God? 6. Whatsoever we ask, we must refer it to Gods glory: This is the first thing we are taught to crave, and the last we are to perform, Whatsoever you shall ask the Father in my name, I will do it, that the Father may be glorified in the Son. Psal. 115.1. jo. 14.13. jer. 33.9. It makes for the praise of Gods mercy, power and goodness, that he doth vouchsafe to hear our prayers, and grant us those things that we ask according to his promise and commandment, as Citizens of his kingdom: And we beg that God of his mere grace in Jesus Christ, to whom pertaineth the Kingdom, would be pleased graciously to give what we ask, for the manifestation of his power, glory, and great goodness. As we believe, that God for the glory of his truth, grace and power, will grant our desires: so we promise to refer the things which we obtain by prayer to the glory of his Name. This is the end for which all benefits are to be craved, and to this end all blessings obtained must be referred and used. All thy works praise thee, Ps. 145.10, 11. O Lord and thy Saints bl●ss thee. They shall speak of the glory of thy Kingdom; and talk of thy power. 7. When we are to perform any work, as to do service to God, we must believe that God will enable us to do it, and must ask power at Gods hand that we may be strengthened to walk uprightly before him, and do our duties. 8. If we would have a good report and praise among men, we must above all things seek Gods glory, not regarding so much our own. If he give praise among men, give him thanks, if not, be content, because all glory is his. CHAP. XXII. Of the Conclusion, viz. Amen. The inferences that may be drawn from thence. The principal use of the Lords Prayer; And why we are neither to refuse, nor confine ourselves to this form. Question: WHat is the Conclusion in the Lords prayer? A. Amen: whereby is expressed the right disposition of the mind and heart of a man when he prayeth, which is indeed the very life of prayer. The word Amen is Hebrew, and remaineth for the most part untranslated in Greek, Latin, English, and all other Languages. Q. How is Amen used in Scripture? Rev. 3.14. 2 Cor. 1.20. A. 1. Amen is sometimes a title of Christ, because of his faithfulness and truth in performing all promises. 2. In the beginning of sentences it is an asseveration or corroboration of speech, and confirmation of that we are about to say, and that very vehement if it be doubled. Some take it for an oath, but it is onely a confirmation of what we speak; jo. 3.11.& 6. Mat. 24.47. Luk. 12.44. Mat. 5.18. Mar. 3.28. Jo. 14.12.& 16.20. Mat. 16.28. Luk. 9.27. Mar. 12.43. Luk. 21.3. Luk. 4.24.25. Jo. 16.7. Mat. 23.36. Luk. 11.51. Apo. 22.20. Iam. 5.12. Mat. 5.37. Full. miscell. l. 1. c. 2. Maldonat. in Mat. 5.18. to which our English word verily, indeed, or in truth, answereth. This is manifest by sundry places of the Evangelists compared together: for where one hath Amen, another hath surely, truly, or verily; and in one and the same place these words are used one after another as signifying the same thing. Sometimes we shall find Amen and yea used promiscuously, as words of the same signification. The arabic Interpreters never retain the word Amen, so oft used by our Saviour, and kept by other Interpreters, but render it by a word that signifies surely, assuredly, as a proper and clear interpretation. Aquila( as it is noted in the roman Edition of the Seventy Interpreters) doth translate it credibly, faithfully, firmly; or as it is found in some Manuscripts, it is firm or stable. 3. When it is added in the end of blessings and prayers, the repetition of the promises, Num. 5.22. Deut. 27.15. Ps 41. 1●. Neh. 8.6. Jer. 11.5.& 28 ●. Rom. 1.25. 1 Cor. 14.16. Apo. 7.12. 1 Chro. 16.36. Apo. 1.7. Rom. 16.27. 2 Tim. 4.18. 1 King 1 36. Apo. 19.4. Deut. 27.15. Psal. 41.13. 1 King. 1.36. Num 5. 2●. jer. 21.5. jer. 28.6. Neh. 8.6. 1 Par. 16.36. Rom. 9.5. or imprecations, it implieth both a desire of the thing so to be, and confidence that so it shall be. That Amen is a wish or desire of what was spoken before, it appeareth out of many places of Scripture; as by the answer of Benaiah to David, when he had appointed Solomon to be ruler over Israel and over Judah, saying Amen, which he doth explain by these words, The Lord God of the Lord my King say so too. The Seventy Interpreters do render this word, sometimes Let it be, or God grant; sometimes they translate it, truly; and sometimes they keep the Hebrew particle Amen. That Amen sheweth a persuasion of faith touching the thing before spoken of, is evident by that of Paul, where having said of Christ, that he was over all, God blessed for ever, he addeth Amen, that is, he was assuredly persuaded that it was so. 1. So that Amen in this place, doth presuppose the understanding of what was asked; for every man must say Amen to his own prayers, as well as to the Petitions that others do make for him: But a man cannot say Amen to his prayers, if he know not what is said. 2. It is an asseveration, 1 Cor. 14.16. Neh. 8.6. Ps. 106.46. 1 Cor. 13.13. wish or expressing of earnest longing to obtain all the things in this prayer above name. 2. It is a profession of our faith and confidence, that we trust in God through Jesus Christ, that it shall be unto us according to his promise and our prayer. True it is, we thus fly unto thee, O Lord, be it according to our desire and faith in thee. Q. What Conclusions may be drawn from hence? A. 1. Christ teaching us to end our prayers with Amen, doth thereby admonish us to pray with understanding, truth, intention of heart, and fervour; as also to believe that God presently heareth, and will certainly in due time grant our requests: so that ignorance, sloth, wandring, coldness, wavering and distrust are to be striven against. Lord I believe, Psal. 47.7. Psal. 17.1. jer. 29.13. Ps. 119.10. Isa. 37.17. Dan. 9.19. Mar. 1●. 24. Iam. 5.16. 1 Tim 2.8. Iam. 1.6. 1 jo. 5.14. Mar. 9.24. Psal. 42.5. help my unbelief. Why art thou cast down, O my soul, why art thou disquieted within me. 2. We see what an excellent work prayer is: in which two most excellent graces of a Christian man be shewed forth, hungering after mercy, and faith whereby we believe the obtaining of it. And when in praying men speak to God, the Majesty of God is after a manner that cannot be expressed, nearer to him that prayeth then to others, whom he doth adorn with singular gifts: that they who pray holily unto God, may be compared unto them who do come unto the fire: who are made hot if they freeze, and are made to boil, if they be warm: for their mind is inflamed to the glory of God, their soul is enlightened in an admirable manner, and they are enriched with divine gifts. The more earnestly that men pray, the more comfortably do they feel how sweet the Lord is, and how blessed are all they that hope in him: and being compassed about with that clear light, they commit themselves to the bounty of God, nothing doubting, but that embracing them with his fatherly and admirable charity, he will abundantly supply unto them all things necessary to life and salvation. By hope and confidence it hath come to pass, that the Saints of God beginning to pray in anguish and trouble have ended in joy and comfort. It is admirable how the prayers of David have excelled in this kind: He beginneth often with complaint, Lord how are mine enemies increased that trouble me: he concludeth in triumph, I will not be afraid of ten thousand, Ps. 3.1. Ps. 4. ●. Ps. 6.1, ●. that shall beset themselves against me round about; I will lay me down in peace, and rest in safety. Depart from me ye wicked, for the Lord hath heard the voice of my prayer. Q. What is the principal use of the Lords prayer? A. The principal use of the Lords prayer, is to direct Gods Church in making their prayers in all places, at all times, and upon all occasions though their prayers should be innumerable. In the using of it there be three things required. The first is the knowledge of the Lords prayer, and all the parts thereof. He that would pray by it, must understand the meaning of it, the wants therein to be bewailed, and the graces to be desired. 2. There is in the second place required thus much skill, that he be able to refer every want and grace to one of the Petitions; for example, feeling in himself pride of heart, he must be able to say this is a want in the first Petition: and feeling a rebellion and slowness in doing Gods Commandments, he must be able to say, this is a sin to be prayed against in the third Petition. Thus every want he must refer to his proper head. Again, he must refer every grace to be desired to one of the Petitions: as strength in temptation to the sixth; affiance in Gods providence to the fourth; patience in adversity to the third; sense of comfort in the pardon of sin to the fifth; knowledge of God to the first. In the third place he must before he pray, consider what be his wants and imperfections which most trouble him, as also the graces which he would obtain: then for helping of his memory, he must go to the Petitions, and he must set those things first in his mind, which concern the first Petition; those which concern the second Petition; must have the second place in his mind; and so he must proceed in order, as he shall have occasion. Thus a man keeping in mind the order of the Petitions as they stand, shall be able by referring every grace and want to his proper head, to make distinct prayer, and to vary it as time, place, and other occasions shall move him. But it is not necessary that we follow all the Petitions in conceiving a prayer: but onely those which do principally belong to the time, place, and occasion. Again a Christian man may make an excellent confession of his sins by this prayer: Col. 1.9, 10, 11 if he shall, keeping the order of the Petitions, confess and bewail the sins which every Petition requires us to pray against. And it serves to furnish us with matter of thankfulness, thus: let a man remember all the graces which he hath received from God, let him then refer them to the Petitions and give thanks to God after the order of them, turning every Petition into a thanksgiving. Q. This form being so absolute, what need we use any other words in praying? A. Because as to refuse this form savoureth of a proud contempt of Christs ordinance, so to confine ourselves to these words alone, argueth extreme idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord, Hos. 14.3. and oftentimes, according to the occasion, some one Petition is more then the rest, to be insisted on and importuned. Mat. 26.41. Wherefore our blessed Saviour hath commended this form unto us, as an excellent copy or lesson, to be both repeated, and as we may, Jo. 17.1. Act. 4.24. imitated, or at the least aimed at, by us his Scholars; for which cause, both he himself, and his Apostles, are recorded to have prayed in other words, which yet may be referred to these. Finally, The liberty, which the Lord affordeth us, is not to be abridged, or despised, who admitteth all languages, words, and forms, agreeable to this pattern, whether red, rehearsed by heart, or presently conceived; 2 Chro. 29.30. Ps. 90.1. Num. 10.35. 1 Cor. 14.15. so be it, we pray both with spirit and affection, and with understanding also. FINIS. Balls Power of Godliness.