r/ /—J T^—f^'^ THEOLOGICAL SEMINARY, | Princeton, N. J. f I Scudder, Henry, d. 1659 The Christian's daily walk, I m holy security and peace >Q«^ \ THE CHRISTIAN'S DAILY WALK, IN HOLY SECimiTY AND PEACE. By henry SCUDDER, Late Minister of Collingborn Ducis, in Wiltshire Recommended by Dr. Owen and Mr. Baxter. Thine ears shall hear a voice behind thee, saying, This is the Way, walk ye in it.' Isaiah xxx. 21. PHILADELPHIA: PRESBYTERIAN BOARD OF PUBLICATION. CONTENTS. ^ PAOB Dr. Owen's Recommendation, ---------- 9 Mr. Baxter's Recommendation, --------- H Mr. Davenport's Epistle, ----------.13 CHAPTER I. OF WALKING WITH GOD. Introduction, ----21 Section 1. Wherein it consists, ---------21 Sect. 2. Reasons for this Holy Practice, 24 Sect. 3. The universal Obligation to it, 27 CHAPTER II. OF BEGINNING THE DAY WITH GOD. Sect. 1. How to awake with God, by pious Meditation and Thanksgiving, ------ 29 Suitable Reflections on Apparel, and Rules con- cerning it, - 30 Sect. 2. By renewed Faith and Repentance, self-examina- tion and Prayer, ----------32 Sect. 3. Directions concerning Prayer, &c. ----- 36 Sect. 4. Signs of worldly-mindedness in holy Duties, and Remedies against it, - - - 37 CHAPTER III. Sect. 1. General Directions for Walking with God in the Progress of the day, >..-43 Sect. 2. Special Duties of Superiors and Inferiors, - - - 45 Sect. 3. Of Bodily Refreshment and Recreations, - - - 47 (1.) Rules concerning Eating and Drinking, - - - 47 (2.) Rules concerning Recreations, -------47 3 •i CONTENTS. CHAPTER IV. OF RELIGIOUS FASTING. PAGE Sect. 1. The Nature of, and Reasons for, religious Fasts, - 49 Sect. 2. Special Directions concerning them, ----- 55 Helps to Self-examination, --------70 (1.) From God's holy Law, 70 (2.) From the Gospel of Christ, 71 (3.) Of Humihation and Self-judging for Sin, - - - 72 (4.) Directions for Obtaining Pardon of Sin, and PoAver over it, -----------73 (5.) The Benefits of rehgious Fasting, &c. - - - - 80 CHAPTER V. OF THE lord's DAY, OR CHRISTIAN SABBATH. (1.) The Divine Institution of the Lord's Day, - - - 85 (2.) Directions for the religious Observance of it, - - 85 (3.) The Nature and Design of Baptism and the Lord's Supper, 88 Directions relating thereunto, 90 (4.) Motives to keep holy the Lord's Day, - - - - 93 CHAPTER VI. Directions how to end the Day with God, - - - 94 y^ Rules concerning Sleep, 95 CHAPTER VII. OF WALKING WITH GOD ALONE. Sect. 1. Rules concerning Solitude, --------96 Sect. 2. Of Reading the Word of God, and other good Books, 98 Sect. 3. Of Meditation, - - - 102 (1.) Directions concerning it, --------- 103 (2.) The Necessity and Use of it, 108 CONTENTS. CHAPTER VIII. OF KEEPING COMPANY. Sect. 1. Rules concerning Company in general, - - - - 109 Sect. 2. Cautions and Directions as to evil Company, - - 116 Sect. 3. Directions with respect to good Company, or Christian Fellowship, --------- 118 CflAPTER IX. RULES FOR OUR RELIGIOUS CONDUCT IN PROSPERITY. (l.)In shunning those Sins to which we are most prone in Prosperity, -- 123 (2.) In attending to those Duties which Prosperity especially calls for, -__. 124 Sect. 1. Professed Praise and Thanksgiving to God, - - 124 (l.)and (2.) How and for what. Praise and Thanks- giving is to be offered, -------- 124 (3.) The Evil of Unthankfulness, 126 (4.) Motives to the Duty of Thankfulness, •- - - - 127 (5.) Impediments to Thankfulness, ------- 128 (6.) Helps to Thankfulness, 129 (7.) Signs to know when God gives good Things in Love, 132 Sect. 2. Real Proofs of Gratitude, by using it to his Glory, 134 CHAPTER X DIRECTIONS FOR WALKING WITH GOD IN ADVERSITY. (1.) Rules concerning light Crosses, ------ 136 (2.) Directions how to bear all Afflictions well, - - - 136 1. Remedies against sinful Anger, ------ 137 2. The Cure of Worldly Grief, 140 (3.) The Nature of Christian Patience, 140 (4.) Motives to it, 141 (5.) Means to gain Christian Patience, ----- 142 (6.) Of bearing Afflictions thankfully and fruitfully - 152 1# CONTENTS. CHAPTER XI. OP UPRIGHTNESS. PAGE Sect. 1. The Necessity of Uprightness in ReHgion, - - - 154 Sect. 2. The Description of it, 155 Sect. 3. Rules to judge of our Uprightness by, - - - - 159 Sect. 4. Particular Marks of Uprightness and Hypocrisy, 160 Sect. 5. Dissuasives from Hypocrisy, and Motives to Uprightness, 172 Sect. 6. Means to subdue Hypocrisy and promote Up- rightness, 177 CHAPTER XII. OP LAWFUL CARE, AND FREEDOM FROM ANXIOUS CARE. Sect. 1. The Description of lawful Care, 183 Sect. 2. Signs of immoderate Care, -------- 185 Sect. 3. The Duty of quiet Trust in God, 186 Sect. 4. Reasons against anxious Care, and for cheerful Trust in God, 188 Sect. 5. Means to attain quieting Confidence in God, - - 193 CHAPTER XIII. OF THE PEACE OF GOD. Sect. 1. The Nature and Excellency of it, 194 Sect. 2. Further Excellencies and Advantages of the Peace of God, 202 CHAPTER XIV. OF THE IMPEDIMENTS OF PEACE. Sect. 1. False Hopes and false Fears described, - - - - 204 Sect. 2. The Causes of Presumption or false Peace, - - 206 Sect. 3. Several Grounds of false Peace discovered and removed, - 207 CONTENTS. CHAPTER XV. CONCERNING FALSE FEARS. PAGE Sect. 1. Of needful holy Fear, 223 Sect. 2. The Springs and Cure of causeless Fears, - - - 224 (1.) Of those which arise from natural Distempers, - 224 (2.) From the Greatness of Sin, 227 Sect. 3. Of Fears concerning not being elected, - - - - 235 Sect. 4. Of Fears concerning the Sin against the Holy Ghost, 238 Sect. 5. Of Fears arising from an accusing Conscience, - 241 Sect. 6. Of Fears from late Repentance, 244 Sect. 7. Fears of Misusing the Means of Grace, - - - - 248 Sect. 8. Of Fears arising from Doubts of God's Love, - - 249 (l.)Because of Affliction, 250 (2.)From Want of Affliction, 251 (3.) From inward Horrors and Distresses, - - - - 252 (4.) From the Greatness of Afflictions, 255 (5.) Because Prayers are not answered, 258 (6.) From the Want and Weakness of Faith, - - - 260 Sect. 9. Reasons why Christians think they have no Faith, considered, 262 (1.) In what true Faith consists, 265 (2.) The Difference between Faith and Assurance, - 265 (3.) The Nature and Properties of saving Faith, - -269 (4.) True Faith discerned by its Effects, 276 Sect. 10. Fears concerning the Truth of Grace, - - - -278 (1.) Because not deeply humbled, - 278 (2.) From the Intrusion of evil and blasphemous Thoughts, 283 (3.) From the Prevalence of some gross Sin, - - -290 (4.) From Want of affectionate Sorrow for Sin, - - 292 (5.) From Defects in spiritual Duties, 294 (6.) From Deadness of Affection after Duties, - - - 295 (7.) From the greater Improvement of others in Piety and Holiness, - 296 (8.) From remaining Hardness of Heart, - - - - - 298 Sectll.OfFears of Apostasy, 299 (1.) Who may apostatize, 299 (2.) Who shall persevere, "^00 (3.) How far Christians may decline in Grace, - - - 301 (4.) The Difference between the Falls of the Sincere and the Insincere, .--- 305 (5.) Why the Faithful shall not finally apostatize, - - 307 8 CONTENTS. PAGE Sect. 12. Sundry Doubts removed; in particular, about falling from Grace, 311 (1.) Fears of being Hypocrites only, 311 (2.) Because of the Decay of Grace and Comfort, - - 312 (3.) Because of the Apostasy of others, 315 (4.) From not being able to endure Persecution, - - 315 (5.)From the Deceitfulness of the Heart, - - - -317 (6.) From sensible Weakness and Despondencies, - 317 (7.) From not performing the Condition of the Promises, 318 (8.) From the Want of such Grace as God has pro- mised to his People, --------- 322 (9.) From the Power and Number of Temptations, - 324 Sect. 13. The Christian's Ground of Hope against all Fears, 326 CHAPTER XVI. MEANS TO ATTAIN THE PEACE OF GOD. Sect. 1. Errors in misjudging of a Person's State removed, 328 Sect. 2. Rules for a right Judgment of ourselves, - - - 329 Sect. 3. Directions for the troubled Conscience in Applica- tion to Ministers and others, ------ 332 Sect. 4. Means to get and preserve true Peace, - - - - 335 RECOMMENDATION REV. DR. OWEN. It is now above thirty years ago since I first perused the ensuing treatise. And although until upon this present occasion I never read it since ; yet the impres- sion it left upon me in the days of my youth, have (to say no more) continued a grateful remembrance of it upon my mind. Being, therefore, unexpectedly, upon this new edition, desired, by him concerned therein, to give some testimony unto its worth and use- fulness ; I esteem myself obliged so to do, by the benefit I myself formerly received by it. But con- sidering the great distance of time since I read it, and hoping perhaps that there might be, since that time, some little improvements of judgment about spiritual things in my own mind ; I durst not express my thoughts concerning it, until I had given it another perusal : which I have now done. I shall only acquaint the reader, that I am so far from subducting my account, or making an abatement in an esteem thereof, that my respect unto it, and valuation of it is greatly increased ; wherein also I do rejoice, for reasons not here to be mentioned. For although, perhaps, some few things might be expressed in difler- ent words or order, yet there is generally that sound- ness and gravity in the whole doctrine of the book, that weight and wisdom in the directions given in it for practice, that judgment in the resolution of doubts and objections, that breathing of a spirit of holiness, zeal, humility, and the fear of the Lord, in the whole; that I judge and am satisfied therein, that it will be 9 10 RECOMMENDATION BY THE REV. DR. OWEN. found of singular use unto all such as in sincerity desire a compliance with his design ; namely, such a walking with God here, that he may come to the enjoyment of him hereafter. I know, that in the days wherein we live, there are other notions esteemed higher or more raised, and those otherwise expressed with more elegancy of words, and pressed with more appearing strenuous ratiocinations than those con- tained in this book, wherewith the generality of professors seem to be more taken and satisfied. But for my part, I must say, that I do find in this, and some other practical discourses of the worthy minis- ters of the age past, that authority and powerful evidence of truth, arising from a plain transferring of the sacred sense of the Scripture in words and expres- sions suited to the experience of gracious, honest, and humble souls, that the most accurate and adorned discourses of this age do not attain or rise up unto. Such, I say, is this discourse ; the wisdom and ability of whose author discover themselves from first to last, not in expressing his mind " with enticing words of man's wisdom," but in evident deduction of all his useful directions from express testimonies of Scripture, in such a way as to give light unto them, without intercepting the influence of their authority on the minds and consciences of the readers. I shall there- fore say no more, but that if those into whose hands this book shall come, be not either openly or secretly enemies unto the whole design of it, as being " alien- ated from the life of God through the ignorance that is in them," or be not possessed with prejudices against the simplicity of the gospel, and that strictness of obedience it requireth ; they will find that guidance, direction, and spiritual advantage, as having their faith, love, and obedience, increased and improved thereby; which will issue in the praise of God's grace, that ought to be the end of all our writing and read- ing in this world. JOHN OWEN. Feb. 24, 1673-4. RECOMMENDATION BY THE REV. RICHARD BAXTER. Reader, I take it for some dishonour of our age, that such a book as this should need any man's recom- mendation, to procure its entertainment, having been so long known and so greatly approved by the most judicious and religious ministers and people, as it hath been; even to be to practical Christians, the one instead of many, for the ordering of their daily course of life, and securing their salvation and well-grounded peace. And though I know that there are some few w^ords, especially about perseverance, of which all good Christians are not fully of one mind, (and I never undertake to justify every word, in my own books, or any others, while we all confess that we are not abso- lutely infallible ;) yet I must say, (without disparage- ment to any man's labours,) that I remember not any book which is written to be the daily companion of Christians, to guide them in the practice of a holy life, which I prefer before this : I am sure, none of my own. For so sound is the doctrine of this book, and so prudent and spiritual, apt and savory the directions, and all so fully suited to our ordinary cases and conditions, that I heartily wish no family might be without it; and many volumes (good and useful) are now in religious people's hands, which I had rather were all unknown than this. And I think it of more service to the souls of men, to call men to the notice and use of such a treasure, and to bring such old and excellent writings out of oblivion and the dust, than to encourage very many who overvalue 11 12 RECOMMENDATION BY THE REV. RICHARD BAXTER. their own, and to promote the multiplication of things common and undigested, to the burying of more excellent treatises in the heap. Reader, if thou wilt make this book (after the sacred Scripture) thy daily counsellor, and monitor, and comforter, I am assured the experience of thy own great advantage, and increase of wisdom, holi- ness, and peace, will commend it to thee more effec- tually than my words can do. Read, love, and practise that which is here taught thee, and doubt not of thy everlasting happiness. RICHARD BAXTER. Jan. im, 1673-4. THE EPISTLE TO THE READER The searching out of man's true happiness has exer- cised the wits and pens of many philosophers and divines with a different success. 1. Some, by a mistake of the end, have erred about the means. All their enterprises have ended in vanity and vexation, whilst they have caught at the shadow of fruit in a hedge of thorns, and have neglected the tree itself, whence the fruit might have been gathered with more certainty and less trouble. Man's natural corruption has so darkened his understanding, Eph. ix. 18, that in vain have the wisest men sought the happiness, which without the help of God's word and Spirit, they could never find. Acts xvii. 27. And his spiritual appetite and taste is so distempered, that he can judge of the chief good no better than a sick man can do of the best of meats. 2. Others, Eph. i. 18, having the eyes of their understanding enlightened, and their senses exercised to discern both good and evil, Heb. v. 12, have con- cluded, that man's true happiness consists in the soul's enjoyment of God by a holy conformity, and sweet communion with him, through Christ Jesus. 2 13 14 TO THE READER. For what else is true happiness than the enjoyment of the chief good ? And that God is the chief good, appears in this, that all the properties, which exalt goodness to the highest perfection, are in God only. For he is the most pure, John i. 5; perfect, universal, primary, unchangeable, communicative, desirable, and delightful good. Gen. i. 31; the efficient, pattern, and utmost end of all good. Gen. i. 27; without whom there is neither natural, moral, nor spiritual good in any creature, 1 Peter i. 16. Pro v. xvi. 4. Matt. xix. 17. Our conformity to him, the apostle Peter expresses, when he says, that the saints are " made partakers of the divine nature," 2 Peter i. 4; that is, " they are renewed in the spirit of their mind, and have put on the new man, which after God, is created in right- eousness, and true holiness," Eph. iv. 23, 24. So that they have, 1. A new light in their understanding, Col. iii. 10, that they know God, not only as Creator, but as Redeemer also of the world, John xvii. 3 ; and whilst they " behold, as in a mirror, the glory of the Lord, with open face, they are changed into the same image from glory to glory, as by the Spirit of the Lord." This knowledge is begun in this life, in the knowledge of faith, Isa. hii. 11, and shall be perfected in the life to come, in the knowledge of sense, Rom. viii. 24. This is, in a glass ; that shall be face to face, 1 Cor. xiii. 9, 12. Secondly, they have a new life in their will and affections ; that is, they have dispositions and inclinations in their hearts, conformable to the directions of God's holy word. This the apostle Paul intended, when he said to the Romans, that they had obeyed from the heart, the form of doctrine, where- unto they were delivered, Rom. vi. 17; that is, the word is as a mould whereinto being cast, they are TO THE READER. 15 fashioned according to it. Hence it is, that the saints are said to be " sealed with the Holy Spirit," Eph. i. 13, because as the seal leaves its print upon the wax, so the Spirit makes holy impressions in the soul : this is called the " writing of the law in our hearts," Jer. xxxi. 32 ; in allusion whereunto the apostle compares .^ the hearts of believers to tables, 2 Cor. iii. 2, 3; and their affections or conversation to an epistle, which is said to be read and understood of all men when they walk as examples of the rule, 2 Cor. iii. 2. 3. Hence it is, that godliness hath a self-suiticiency joined with it, 1 Tim. vi. 6. Because the Christian is now in communion with God, whose face when a man beholds in righteousness, he shall be satisfied with his image, Psa. xvii. 15. Hence comes that peace of conscience, joy unspeakable and glorious, and that holy triumph and exultation of spirit, which you may observe in the apostle Paul and others, Rom. v. 1. 1 Peter i. 8. Rom. viii. 25. Having briefly shewed what this conformity, and communion with God is, I will add one or two more words to make it manifest, that only those are truly happy who are in this estate. For, 1. Man's utmost end is, that it may be perfectly well with him, which he can never attain unto without communion with God, who is the Father of spirits, and the best of goods. Other things are desired as subordinate to this. The body is for the soul, as the matter for its form, or the instrument for its agent. Human wisdom and moral virtues are desired, not for themselves, but for the^fruit that is expected by them, as glory, plea- sure, and riches. Worldly and bodily pleasures, excessively desired, are as drink in a fever, or dropsy; better it is to be without the malady than to enjoy 16 TO THE READER. that remedy. Riches are desired not for themselves, but for the conveniences of Hfe. Life is not so much desired for itself as for the enjoyment of happiness, which when a man has sought in the labyrinth of earthly vanities, after much vexation and disquietude of spirit, he must conclude, that it is only in that truest and chief good, which is the fountain whence true de- light first flows, and the object, wherein finally it rests. Secondly, That is man's happiness, in the posses- sion and enjoyment whereof, his heart rests best satisfied. So far a man is from true happiness as he is from full contentment in that which he enjoys. The bee would not sit upon so many flowers, if she could gather honey enough from any one, neither would Solomon have tried so many conclusions, if the enjoyment of any creature could have made him happy. Would you know the cause why so many (like Ixion) make love to shadows and leave the sub- stance, or (that I may speak in a better phrase) Jer. ii. 13, forsake the fountain of living water, and dig to themselves broken cisterns that will hold no water ? Briefly, it is because man, who in his pride would have seen as much as God, is now become so blind that he sees not himself. Gen. iii. 5. For if men knew either the disposition of their souls by crea- tion, or the indisposition of their souls by corrup- tion, they would easily escape this delusion. 1. The soul is a spiritual substance, whose . original is from God, and therefore its rest must be in God ; as the rivers run into the sea, and as every body rests in his centre. The noblest faculties are abased, not improved ; abused, not employed ; vexed, not satisfied ; when they are subjected to these inferior objects, as when Nebuchadnezzar fed among beasts, Dan. iv. 29 ; TO THE READER. 17 or, as when servants rode on horseback, and masters walked hke servants on the ground, Eccles. x. 7. 2. Consider the soul as it is in this state of corrup- tion; nothing can now content it, but that which can cure it. The soul is full of sin, which is the most painful sickness ; hence the prophet compares wicked men to the raging waves of the sea, that is never at rest, whose waters cast up mire and dirt, Isa. Ivii. 1. What will you do to comfort him that is heart-sick 1 Bring him the choicest delicates, he cannot relish them ; compass him about with merry company and music, it is tedious and troublesome to him ; bring him to a better chamber, lay him on an easier bed : all will not satisfy him. But bring the physician to him, then he conceives hopes ; let the physician cure him of his distemper, and then he will eat coarser meat, with a better stomach, and sleep on a harder bed, in a worse chamber, with a more cheerful and contented heart. Just so it is with a guilty conscience, though he is not always sensible of it. What comfort can his friends give him, when God is his enemy ? What delight can he take in his stately buildings, or frequent visits, who may expect, even this night, to have his soul required of him, and be made a companion with devils? Luke xii. 20. What is a golden chain about a leprous person, or the richest apparel upon a dead carcass ? Or, what comfort will a costly banquet yield to a condemned malefactor, who is just going to execution? Surely no more than Adam found, when he had sinned in the garden. Gen. iii. 10, or than Haman had, when Ahasuerus frowned on him in the banquet, Esth. vii. 6 — 8. On the other side, let a man be at peace with God, and, in a sweet communion, enjoy the influence of heavenly graces and comforts 2* 18 TO THE READER. in his soul, lie can rejoice in tribulation, Rom. v. 3 sing in prison, Acts xvi. 25, solace himself in death, Psa. xxiii. 4, and comfort his heart against principali- ties and powers, tribulation and anguish, height and depth, things present and things to come, Rom. viii. 38, 39. This true happiness, which all men desire, (but most miss it, by mistaking the way conducing to it,) is the subject-matter of this book. Here you may learn the right way of peace, Rom. iii; how a man may do every day's duty conscientiously, and bear every day's cross comfortably. Receive it thankfully, and read it carefully. *But this course is too strict.' In bodily distempers we account that physician the wisest and best, who regards more the health than the will of his patient. The carpenter squares his work by the rule, not the rule by his work. O miserable man, what an antipathy against truth is in thy cursed corrupted nature, which had rather perish by false principles, than be saved by receiving and obeying the truth ! But secondly, as it is strict, so it is neces- sary, and in that case, strictness does not blunt, but sharpen the edge of industry to duty, therefore, saith our Saviour, Strive to enter in at the strait gate, Luke xiii. 34; that is, therefore strive to enter because the the gate is strait. Bradford well compared the way of religion to a narrow bridge, over a large and deep river ; from which, the least turning awry is danger- ous. We see into what a gulf of misery Adam plunged himself, and his posterity, by stepping aside from God's way. Therefore forget not these rules of the apostle : " Walk circumspectly, and make straight paths to your feet, lest that which is lame be turned out of the wayf Eph. v. 15. Heb. xii. 13. TO THE READER. 19 2. * But many of God's children attain not to this strictness, yet are saved.' It is true ; though all God's children travel to one country, yet not w^ith equal speed ; they all shoot at one mark, yet not with the same dexterity. Some difference there is in the outward action, none in their inward intention ; some inequalities there are in the event, none in the affection. In degrees there is some disparity, none in truth and uprightness. AU that are regenerate are alike strict in these five things, at least. First, they have but one path or way wherein they all walk, Isa. xxxv. 8. Secondly, they have but one rule to guide them in that way which they all follow. Gal. vi. 15, 16. Thirdly, all their eyes are upon this rule, so as they are not willingly ignorant of any truth, 2 Peter iii. 5. Nor do they suppress, or detain any known truth in unrighteousness, Rom. i. 18, but they stand in the ways, and ask for the old path, which is the good way, Jer. vi. 16. Fourthly, they all desire, and endeavour to obey every truth, Luke i. 9, not only to walk in all the commandments of God without reproof, before men, Heb. xiii. 19, but also in all things, to live honestly and uprightly, before God, Gen. xvii. 1. Fifthly, if they fall by temptation. Gal. vi. 1, (as a member may, by accident, be disjointed) yet they are in pain till they be set right again. If they stumble, through infirmity (as sheep may slip into a puddle) yet they will not lie down, and wallow in the mire, which is the property of swine. If they are sometimes drawn aside by violent temptations, or step aside by mistake, yet they will not walk on in the counsel of the wicked, Psa. i. 1, nor will any way of wickedness, (that is, a constant, or daily course in any one sin) be found in them ; they are so far from 20 TO THE READER. perverting the right ways of God, Acts xiii. 10, (that is, speaking evil of what is good) that they will justify God in condemning themselves, and subscribe to the righteousness of his word, praying that their ways might be directed to keep his statutes, Psa. cxix. 5. To conclude, laying aside all cavils, beg of God a teachable disposition, and make the best profit of the labours of this faithful servant of Jesus Christ. For the matter of this book, use it as thy daily counsellor; learn to write by this copy. I mean, stir up the gifts of God that are in thee, to become more profitable to others, both in presence, by discourse, and in absence, by writing. The Christian and intelligent reader shall find in this, some things new, other things expressed in a new manner, all digested in such a method, with such brevity and perspicuity, as was necessary to make the book a vade mecum, or pocket companion, espe- cially profitable to the poor and ilUterate. I will here stop, wishing thee (candid and serious reader) to consider that an account must be given of what thou readest, as well as of what thou hearest, and therefore, to join prayer with thy reading, that spiritual wisdom and strength may be increased in thee, for the practice of what thou learnest. So I commend the book to thy reading; and thee, and it to God's blessing. Thine in the Lord Jesus, JOHN DAVENPORT. THE CHRISTIANAS DAILY WALK CHAPTER I. or -vvALXir^G WITH GOD IN GENERAL. THE INTRODUCTION. Beloved friend, observing your forwardness and zeal in seeking to know how you might please God, and save your soul ; I thought it would be acceptable and profitable to you, if I should, by the infallible rule ol God's word, direct you how, with most certainty, speed, and ease, you might attain to this your holy aim. Wherefore, considering that most of God's children make their lives unprofitable and uncomfort- able, by troubling themselves about many things, Luke X. 40, 41; and that too much in things less needful, by caring and fearing what shall befall them and theirs hereafter, with respect unto this present life ; that you may obtain that one thing needful, Luke x. 42, and contain yourself within your own line and calling, I exhort you heedfully to apply yourself to do each pre- sent day's work with Christian cheerfulness, and to bear each present day's evil with Christian patience. SECT. 1. WALKING WITH GOD DESCRIBED. The best and surest way to please God, and gain a cheerful quiet heart in the way to heaven is, to walk with God in uprightness, (through faith in Jesus 21 22 THE christian's daily walk. Christ,) being careful in nothing : but in every thing, by prayer and supplication, with thanksgiving, to make your request known unto God, which if you do, the peace of God, which passeth all understanding, shall so establish your heart and mind, in and through Christ Jesus, that you may live in a heaven upon earth, and may be joyous and comfortable in all estates and conditions of life whatsoever. That you should walk with God in uprightness, is commended to you in the cloud of examples, of Enoch, Gen. V. 22, 24; Noah, Gen. vi. 9; Job, Job i. 1; David, 1 Kings ix. 4; Zacharias and Elizabeth, Luke i. 6: with many others, renowned in Scripture ; and is commanded to Abraham, and, in him, to all the faith- ful, Gen. xvii. 1. To live by faith (which is, to frame your heart and life according to the will of God revealed in his word) and to walk with God, are all one. Enoch was said to have walked with God, Gen. v. 24; what was this else, but to rest and believe on God, whereby he pleased him ? Heb. xi. 5, 6. For according to what we live, according to that we are said to walk, Colos. iii. 7. The moral actions of man's life are fitly re- sembled by the metaphor of walking, which is a mov- ing from one place to another. No man, while he liveth here, is at home in the place where he shall be, Heb. xiii. 14. There are two contrary homes, to which every man is always going, either to heaven, or to hell. Every action of man is one pace or step whereby he goeth to the one place or the other. The holiness or wickedness of the action is the several way to the place of happiness, or place of torment. So that God's own children, while they live in this world as pilgrims and strangers, are but in the way, not in the country which they seek, which is heavenly, Heb. xi. 3-16. This life of faith and holiness, 1 Thess. i. 9, 10, what is it, but a going out of a man's self, and a continual returning to God (by Christ Jesus) from the way of sin and death, and a constant perseverance in all those acts of obedience which God hath ordained to be the THE christian's DAILY WALK. 2S way, for all his children to walk in, unto eternal life ? Eph. ii. 10. A godly life is said to be a walking with God in respect of four things that concur thereunto. First, Whereas by sin we naturally are departed from God, Isa. liii. 6, and gone away from his ways which he has appointed for us, Rom. iii. 12, we, by the new and living way of Christ's death and resur- rection, Heb. X. 20, and by the new and living work of Christ's Spirit, are brought near to God ; and are set in the ways of God, by repentance from dead works, and by faith towards God in Christ Jesus ; which are the first principles of true religion, Heb. vi. 1, and the first steps to this great duty of walking with God. Now, to believe and to continue in the faith, is, to walk in Christ, Col. ii. 6, 7, therefore to walk with God. Secondly, The revealed will of God is called God's way, because in it God doth as it were display the secrets of his holy Majesty, to shew his people their way to him, and so bring them nigh unto himself; as the inspired Psalmist speaks : Righteousness shall go before him, and shall set us in the way of his steps, Psa. Ixxxv. 13. Now this way of righteousness, re- vealed in the sacred scriptures, is the rule of a godly life : He who walketh according to God's law, is said to walk before God, (compare 1 Kings viii. 25, with 2 Chron. vi. 16.) So that he who walketh according to God's will in the various changes and conditions of life, keeping himself to this rule, walketh with God. Thirdly, He that liveth a godly life, walketh after the Spirit, not after the flesh. He is led by the Spirit of God, Rom. viii. 1 — 14, having him for his guide; wherefore in this respect also he is said to walk with God, Gal. V. 16. Fourthly, He that walketh with God, sees, by the eye of faith, God present with him in all his actions ; seriously thinking of him upon all occasions, remem- bering him in his ways, Isa. Ixiv. 5 : setting the Lord always before him, as David did, Psa. xvi. 8 ; seeing him that is invisible, as Moses did, Heb. xi. 27 ; doing 24 THE christian's daily walk. all things, as Paul did, as of God, in the sight of God, 2 Cor. ii. 17. Now he who sowalketh that he always observeth God's presence, and keepeth him still in his view in the course of his life, not only with a general and habitual, but, as much as he can, with an actual intention to please and glorify God, this man may be said to walk with God. Thus you may know when you walk with God: (1.) When you daily go on to repent of sins past, believe in Jesus Christ for pardon, and believe his word for direc- tion. (2.) When you walk not according to the will of man, but of God. (3.) When you walk not after the flesh, but after the Spirit. (4.) When you set God before you, and walk as in his sight, then you walk with, before, after, and according to God : for all these are understood in one sense. That you may walk with God, consider these argu- ments further to convince and induce you : SECT. 2. REASONS WHY CHRISTIANS SHOULD WALK WITH GOD. First, You are commanded to walk as Christ walked, 1 John ii. 6 ; and it concerns you so to do, if you would approve yourself to be a member of his body : for it is monstrous, nay, impossible, that the head should go one way, and the body another. Now our Saviour himself observed all these methods of walking with God, justifying faith and repentance only excepted, because he was without sin. Secondly, It is all which the Lord requireth of you, for all his love and goodness showed unto you, in creating, preserving, redeeming, and saving you. For w^hat doth the Lord require of you, but to do justly, and to love mercy, and to walk humbly with your God ? Micah vi. 8. Thirdly, If you walk with God, and keep close to him, you will be sure to go in the right way, in that good old way, Jer. vi. 16, which is called the way of holiness, Isa. xxxv. 8 ; in a most straight. Pro v. iii. 17, 25 most sure, and (to a spiritual man) most pleasant way, the paths of which are peace ; the very happiness and rest of the soul, Jer. vi. 16. God teacheth his children to choose this way, Isa. xlviii. 17, Psa. Ixxxv. 13, Psa. xxxvii. 23. And if they happen to err, or to doubt of their way, they shall hear the voice of God's Spirit behind them, saying, This is the way, walk in it, Isa. XXX. 21. Fourthly, If you walk with God, you shall walk safely ; Prov. iii. 24, Psa. xxxvii. 24 ; you will not need to fear, though ten thousand set themselves against you, Psa. iii. 5, 6; for his presence is with you, and for you. His holy angels encamp about you, Psa. xxxiv. 7 ; and while you walk in his ways, they are charged to support you, Psa. xci. 11, 12, lest you should receive any harm. Fifthly, When you walk with God (though you be alone, separate from all other society) you still walk with the best company, even such whereof there is most need, and best use. While God and you walk together, you have an advantage above all that walk not with him ; for you have a blessed opportunity of that holy acquaintance with God, w^hich is expressed Job xxii. 21 — 30. You have opportunity to speak unto him, praying with assurance of a gracious hear- ing. Abraham and his faithful servant made use of their walking with God for these purposes. Gen. xxiv. Is it not a special favour that the most high God, whose throne is in heaven, should condescend to walk on earth with sinful man ? nay, rather to call up man from earth to heaven, to walk with him ? Phil. iii. 20, Colos. iii. 2. It would be therefore shameful ingrati- tude not to accept this offer, and not to obey this charge. Sixthly, To set the Lord always in your sight, is an excellent preservative and restraint from sin. With this shield Joseph did repel and quench the fiery darts of the temptations of his designing mistress. Gen. xxxix. 9. For who is so foolish, and shameless, as wilfully to transgress the just laws of a father, king, 3 26 THE christian's daily walk. and judge, knowing that he is present, and observes him with detestation if he so do ? Seventhly, To set the Lord always before you, Psa. cxix. 168, is an excellent remedy against spiritual sloth and negligence in duties, and it is a sharp spur to quicken, and make you diligent and abundant in the work of the Lord. What servant can be slothful and careless in his master's sight? And what master will keep a servant that will not observe him, and do his commands, while he himself looketh on? Eighthly, Walking with God in manner aforesaid, doth exceedingly please God, Heb. xi. 5. It also pleases God's holy angels, 1 Cor. xi. 10. It pleases God's faithful ministers, 3 John ver. 3, and doth please and strengthen all the good people of God, Psa. cxix. 74, with whom you do converse. It is to walk worthy of God in all well pleasing, Colos. i. 9, 10. Ninthly, Thus walking with God, you shall be assured of God's mercy and gracious favour. He keepeth covenant and mercy with all his servants, that walk before him with all their heart, 1 Kings viii. 23. When you do thus walk in the light, you have a gra- cious fellowship with God, and the blood of Jesus Christ cleanseth you from all sin, 1 John i. 7. There is no condemnation to you who thus walk, Rom. viii. 1. Your flesh, when you die, shall rest in hope. For to them that set God before them, he doth show^ the path of life, which will bring them into his glorious presence, where are fulness of joys, and pleasures for evermore, Psa. xvi. 11. Any one of these motives, seriously thought upon by an humble Christian, is enough to persuade him to this holy walking with God. Notwithstanding, it is sad to consider, how few there are who walk thus. For most men seek not after God, God is not in all their thoughts, Psa. x. 4 ; they walk in the vanity of their minds, Eph. iv. 17, after their own lusts, 2 Peter iii. 3 ; the lust of the flesh, the lust of the eye, and the pride of life, 1 John ii. 16; walking according to the course of this world, according to the 27 will of Satan, the prince of the power of the air, Eph. ii. 2, the spirit that now worketh in the children of dis- obedience ; who refuse to return, or to call themselves into question concerning their ways, though God doth wait and hearken for it; no, not so much as to say, What have we done ? Jer. viii. 6 ; but every one runneth to his course, as the horse rusheth into the* battle. Now concerning all that walk thus contrary unto God, God hath said, that he will set his face against them, and punish them seven times, Lev. xxvi. 21 — 28; even with many and sore plagues. And if yet they will walk contrary to him, he will walk contrary to them in fury, and punish them seven times more for their sins. And if yet they will walk in impenitency, notwithstanding God's offer of mercy to them in Christ, Paul could not speak of such with dry eyes, but peremptorily pronounceth that their end is destruction, Phil, iii. 18, 19. Weigh well, therefore, these premises ; compare the way, wherein you walk with God, with all other ways; compare this company with all other company, and the issues and end of this way with the issues and end of all other'ways : and the proper choice of your walk will easily and quickly be made. Thus much may be said in general of walking with God. SECT. 3. WALKING WITH GOD, TO BE CONSTANT AND UNIVERSAL. The commandment to walk with God is indefinite, without limitation, therefore must be understood to be a walking with liim in all things, and that at all times, in all companies, and in all changes, conditions, and estates of your life, whatsoever. To walk with God in general and at large is not sufficient. You are not dispensed with for any moment of your life: but all the days of your life, and each day of your life, and each hour of that day, and each minute of that hour; you must pass the time, 1 Peter 28 i. 17, the whole time of your dwelling here in fear; even all the day long, saith Solomon, Pro v. xxiii. 17. You must endeavour to have a conscience void of offence always. Acts xxiv. 16. You must live the rest of your life, 1 Peter iv. 2, not to the lusts of men, but to the will of God ; taking heed lest at any time there be in you an evil heart of unbelief, in departing from the living God, Heb. iii. 12. 1. For this end Christ did redeem you from the hands of your enemies, that you might serve him in holiness and righteousness (which is the same with walking with God) all the days of your life without fear, Luke i. 74, 75. 2. The end of the instructions of God's word, which is the light of your feet in this walking, is, that it be bound upon your heart continually, to lead, keep, and converse with you at all times, Pro v. vi. 21, 22. 3. The lusts of your own heart, and your adver- sary the devil lie always upon the advantage to hinder you in, or divert you from, this godly course, 1 Peter V. 8, so that, upon every intermission of your holy care to please God, they take their opportunity to surprise you. 4. You are accountable unto God for losing and mis-spending all that precious time wherein you do not walk in his ways, Eph. v. 16. 5. Besides, he that hath much work to do, or that is in a long journey, or is running a race for a wager, hath no need to lose any time. If you be long obstructed in your Christian work and race, by sin and sloth, you will hardly recover your loss but with much sorrow, with renewed faith, and with more than ordinary repentance. Wherefore when you awake in the night, or in the morning, and while you are employed in the day, and when you betake yourself to sleep at night, you must, as David, have thoughts on God, and set him always before you, Psa. xvi. 8. Acts ii. 25. When I awake, I am still with thee, saith he, Psa. cxxxix. 18; and in the night he remembered God, Psa. Ixiii. 6 ; and his hope and meditation was on God's word, Psa. cxix. 29 147, 148. And Isaiah (in the person of all the faith- ful) saith, With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early, Isa. xxvi. 9. CHAPTER IT OF BEGINNING THE DAY WITH GOD. SECT. 1. HOW TO AWAKE WITH GODv In the instant of awaking let your heart be lifted up to God with a thankful acknowledgment of his mercy to you. For it is he that giveth his beloved sleep, Psa. cxxvii. 2; who keepeth you both in soul and body while you sleep, Prov. vi. 22 ; who reneweth his mercies every morning, Lam. iii. 22, 23. For, while you sleep, you are as it were out of actual possession of yourself, and all things else. Now, it was God that kept you, and all that you had, and restored them again, with many new mercies, when you awaked. 2. Arise early in the morning (if you be not neces- sarily hindered) following the example of our Saviour Christ, John viii. 2, and of the good matron in the Proverbs, Prov. xxxi. 15. For this will usually much conduce to the health of your body, and the prosperi- ty, both of your temporal and spiritual state ; for here- by you will have the day before you, and will gain the best, and the fittest times for the exercises of reli- gion, and for the works of your calling. 3. In the time between your awaking and arising (if other suitable thoughts offer not themselves) it will be useful to think upon some of these : I must awake from the sleep of sin, to righteousness, Eph. v. 14. 1 Cor. XV. 34; as well as out of bodily sleep, unto labour in my calling. The night is far spent, the day 3* 30 THE CHRISTIAN S DAILY WALK. is at hand, I must therefore cast off' the works of darkness, and put on the armour of light, Rom. xiii. 11, 12, 13. I must walk honestly as in the day. I am, by the light of grace and knowledge, to arise and walk in it, as well as by the light of the sun to walk by it. Think also of your awaking out of the sleep of death, and out of the grave, 1 Cor. xv. 55 ; at the sound of the last trumpet, 1 Thess. iv. 16 ; even of your blessed resurrection unto glory, at the last day. It was one of David's sweet thoughts (speaking to God) When I awake, I shall be satisfied with thy like- ness, Psa. xvii. 15. 4. When you arise, and dress yourself, lose not that precious time (when your mind is freshest) with im- pertinent and fruitless thoughts, as is the custom of too many to do. This is a fit time to think upon the cause why you have need of apparel ; namely, the fall and sin of your first parents, which from them is derived to you. For before their fall, their nakedness was their comeliness. Gen. i. 31, and seeing it, they were not ashamed, Gen. ii. 25. It will likewise be to good purpose to consider what the wise providence of God hath appointed to be the substance of your apparel. The rinds of plants, the skins, hair, or wool of brute beasts, and the bowels of the silkworn ; the very excretions and superfluous apparel of unrea- sonable creatures. Which, as it doth magnify the wisdom, power, dnd goodness of God, in choosing, and turning such mean things to such excellent use: so it should humble and suppress the pride of man. For what man in his senses would be proud of the badge of his shame, even of that apparel, for which (under God) he is beholden even to plants and beasts? Now also is a good time to call to mind what rules are to be observed, that you may dress yourself as becometh one that professeth godliness : namely, 1. That your apparel, for matter and fashion, do suit with your general and special calling, 1 Tim. ii. 9, 10, and with your estate, sex, and age, Deut. xxii. 5. 2. That your apparel be consistent with health and comeliness, 1 Cor. xi. 14, 15. 1 Cor. xii. 23. THE christian's DAILY WALK. 31 3. That you rather go with the lowest, than with the highest of your state and place. 4. That the fashion be neither strange, immodest, singular, nor ridiculous, Zeph. i. 8. 5. That you be not over curious, or over long, taking up too much time in putting it on. 6. Neither the making nor wearing of your apparel, must savour of pride, lightness, curiosity, lascivious- ness. prodigality, or base covetousness, Isa. iii. 18 — 24 But it must be such as becometh holiness, wis- dom, and honesty, and such as is well reported of, Phil. iv. 8. 1 Cor. xi. 7. Follow the example of those of your rank and means, who are most sober, most frugal, and most discreet. While you dress yourself, it will be seasonable and profitable also, by this occasion, to raise your thoughts, Rev. iii. 18 ; and fix them upon that apparel which doth clothe and adorn your inward man, 1 Peter iii. 4, which is spiritual, and of a divine matter, which never is out of fashion, which never weareth out, but is always the better for the wearing. Think thus: If I go naked without bodily apparel, it will be to the shame of my person, and to the hazard of my health and life. But how much more will the fihhy naked- ness of my soul appear to the eyes of men, of angels, and of God himself. Rev. iii. 17. Rev. xvi. 15. Exod. xxxii. 25, whose pure eyes cannot abide filthiness, Hab. i. 13, whereby my soul will be exposed to most deadly temptations, and my whole person to God's m.ost severe judgments ; except I have put on, and do keep on me the white linen of Christ's spouse, the righteousness of the saints. Rev. xix. 8, that is, justi- fication by faith in Christ, and sanctification by the Spirit of Christ 1 And because every day you will be assaulted with the world, the flesh, and the devil, you will do well to consider whether you have put on, and do improve your coat of mail, that complete armour, prescribed Eph. vi. 11-18. When you use your looking-glass, James i. 23, 24, 32 THE christian's daily walk. 25, and by experience and that it serveth to discover, and to direct you how to reform whatever is uncome- ly, and out of order in your body; you may hereby remember the necessity and admirable use of the glass of God's word, and gospel of Christ, both read and preached, for the good of your soul. For, this being understood and believed, doth not only show what is amiss in the soul, and how it may be amended; but in some measure will enable you to amend ; for, it doth not only show you your own face, but the very face and glory of God in Christ Jesus, which by reflec- tion upon you, will, through the Spirit, work on you a more excellent elTect than on Moses's face in the mount, Exod. xxxiv. 29, 30, which yet was so glorious, that the people could not endure to behold it. For by this glory of God, which by faith you behold in the word, you will be changed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. iii. 18. Concerning these things which I have directed to be thought upon, when you arise, and put on your •apparel in the morning, and those which I shall direct when you put off your apparel at night; my meaning is not to urge them as necessary, as if it were sin to omit any of these particulars : but to be used, except better come in place, as most convenient. SECT. 2. OF BEGINNING THE DAY WITH GOD, BY RE- NEWED FAITH AND REPENTANCE. (1.) When you are thus awake, and are risen out of your bed, that you may walk with God the remain- der of the day, it will be needful that you first renew your peace with God, by faith in Jesus Christ ; and then endeavour to show your dutifulness and grati- tude to God, by doing those works of piety, equity, mercy, and sobriety, which may any way concern you that day. For how can two walk together, except they be agreed l Amos iii. 3. And how can any walk with God, if he be not holy in all his con- THE christian's DAILY WALK. 33 versation 1 You have as much cause to beware of him, and to obey his voice, and not provoke him who goeth betbre you in the wilderness of this world, to guide and bring you to his heavenly kingdom, Exod. xxiii. 20, 21, 22, as the Israelites had to beware of him who went before them to keep them in the way, and to conduct them unto the earthly Canaan, the place which he had promised and prepared for them. It was for this, that Joshua told the people, that except they would fear the Lord, and serve him in sincerity, and put away their strange gods, they could not serve God, Josh. xxiv. 14 — 19 ; they could not walk with him. For he is (saith he) a holy God : he is a jealous God: he will not forgive your transgressions, nor your sins. (2.) For this cause (if unavoidable necessity hinder not) begin the day with solemn prayer and thanks- giving, Psa. xcii. 1, 2. Psa. Ixxxviii. 13. Before which (that these duties may be the better performed) it will be convenient, if you have time, that you pre- pare yourself by meditation. Lam. iii. 40, 41. Job xi. 13 ; the matter whereof should be an inquiry into your present state, how all things stand between God and you ; how you have behaved since you last prayed and renewed your peace with God ; what sins you have committed, what graces and benefits you want, what fresh favours God has bestowed on you, Psa. cxvi. 1 — 13, since last you gave him this tribute of thanks ; and how much praise and thanks you owe to him also for the continuance of former blessings. Think also what employments you shall have that day, in which you may need his special grace and assist- ance. Consider likewise what ground and warrant you have to approach to the throne of grace, to ask pardon, and to hope for favour and help of God. Upon these considerations, you must seriously and faithfully endeavour, in the strength of Christ (without whom you can do nothing) to reform whatsoever you find to be amiss. Job xi. 14; flying unto, and only relying upon God's mercy in Christ ; to acknowledge him in all things ; and that you will now seek grace and help of 34 THE christian's daily walk. him, whereby you may walk as in his sight in all well pleasing, all "that day. To assist you therein, do thus : First, Lay a strict charge upon your conscience to deal impartially, plainly, and fully, in this examination and judging of yourself. Secondly, You should be so well acquainted with the substance and meaning of God's holy law, Deut. vi. 8, 9, that you may be able to carry in your head a catalogue or table of the duties required, and vices forbidden, in each commandment ; whereby you may try your obedience past, and may set before you a rule of life for time to come. Thirdly, (lest the calling to mind the multitude and greatness of your sins should make you despair of God's favour) You should be so well instructed in the Christian faith, and in the principal promises of the gospel, that you may be able also quickly to call them to mind, for the strengthening of your faith and hope in God. The form of sound words in the gospel, 2 Tim. i. 13, should be familiar unto you for these purposes. All these need not take up much time: you will find it to be time well redeemed. For, first, by such pre- paration you will keep yourself from that rude and irreverent thrusting yourself into God's holy presence, whereof you are warned in the Scriptures, Eccles. V. 1, 2. Secondly, When by this means your heart is well humbled, softened, and set right towards God, so that you can say, you regard no iniquity in your heart, Psa. Ixvi. 18. John ix. 31; and when hereby you have called in your thoughts from straggling, and have gotten composedness of mind, and inward strength of soul (without which the arrow of prayer can never fly home to the mark) then you may approach into God's special presence with more faith and boldness ; you shall be more able to utter before him apt confes- sions, lawful requests, and due thanksgivings, with more understanding, more humbly, more feelingly, more fervently, and with more assurance of a gracious THE CHRISTIAX'S DAILY WALK. 35 hearing, (all which are requisite in prayer) than vou could ever possibly be able to do without such pre-, paration. Thirdly, This due preparation to prayer doth not only fit you to pray ; but is an excellent furtherance to an holy life. For it maketh the conscience tender and watchful, by the daily exercise of the knowledge of the precepts and threats of the law, and the pre- cepts and promises of the gospel ; and it being enforced to examine, accuse, judge, and pass sentence, and do a kind of execution upon you for your sin; smiting your heart, and wounding itself with godly fear, grief, and shame, (a work to which the conscience is loth to come, till it needs must ;) wherefore, to prevent all this trouble and smart, it will rather give all diligence in other acts w^hich are more pleasing ; namely, it will direct you in the w^ays to God, check and warn you before hand, lest you should sin ; to the end that when you come to examine yourself again, it might find matter, not of grieving and tormenting, but of rejoic- ing and comforting your heart, which is the most proper, and most pleasing w^ork of a sanctified con- science, 2 Cor. i. 12. He that know^eth that he must be at much pains to make himself whole and clean, when he is w^ounded and defiled, w^ill take the more heed lest he wound and defile himself. Fourthly, This due preparation to prayer, by exam- ining, judging, and reforming yourself, doth prevent God's judging you ; for when you judge yourself, you shall not be judged of the Lord, saith the apostle, 1 Cor. xi. 31. (3.) Being rightly prepared, you must draw near into God's special presence, falling low^ at his foot- stool, Psa. xcv. 6, representing him to your thoughts as one who is in himself, and of himself, the only heavenly, all-knowing and almighty Majesty, Matt. vi. 9, now become your loving and merciful Father, through Christ his Son your Lord: then you must pour out your soul before him in confessing your sins, 1 Sam. i. 15 ; and in making your desires (through the Spirit) known unto him in the name of Christ, for 36 THE CHRISTIAN S DAILY WALK. yourself and others, in all lawful petitions and suppli- cations, with thanksgiving, Phil. iv. 6 ; and all this with understanding, 1 Cor. xiv. 15, with the intention and full bent of the soul, James v. 16, and expectation of being heard, Mark xi. 24, in due time and measure, and in the best manner. SECT. 3. FURTHER DIRECTIONS CONCERNING PRAYER. Unto the directions both for preparation to prayer, and concerning prayer itself, take these cautions. First, If it may be, omit neither the one nor the other, and let them be the first work after you are up, Psa. V. 3. But if that cannot be, because of some necessary hinderance, yet perform them so soon as you can, and as well as you can; though you can do neither, either so soon, or so well as you would, yet omit them not altogether. Break through all seeming necessities, which will daily come in your way, to hinder and thrust out these duties. The devil, know- ing that nothing doth undermine and overthrow his kingdom more than these duly performed ; knowing also that the spiritual performance of them is tedious to corrupt nature, will thrust upon you seeming necessities, so many, and so often, that if you be not watchful to gain, and to take time, breaking through all such hinderances as are not truly necessary; you will often, by the circumvention of the flesh and of the devil, be brought to an omission of preparation, or of prayer, or both. Upon which will follow similar temptations, together with a proneness to the like neglect, and a greater indisposition to these duties afterward. Secondly, Lay not too great a task upon yourself in this preparation to prayer ; I mean, so much as will take up more time than the works of your calling, and other needful aflairs, will permit ; but contrive and husband your time so, that every lawful business may have its own time, Eccles. iii. 1. God has sub- ordinated the works of your general and particular THE christian's DAILY WALK. , 37 calling in such sort, that, usually, the one shall not •obstruct the other. If, through taking up too much time in preparation to prayer, and in prayer, either of them grow neces- sarily tedious and burthensome; Satan will circumvent you by this means, causing you out of a true weari- ness of too much (even before you are aware) to omit them altogether. Thirdly, Whereas when you prepare yourself to pray, and when you do pray, it is lawful to think of your worldly business, to the end that you might pray for direction and for good success therein (for you may ask your daily bread,) Matt. vi. 1 1 ; you must take heed, when you think of these things, that your thoughts be not worldly through distempers and dis- tractions about the same, Luke xii. 29. For these will abate your spirituality and fervour in prayer, and will shut the ears of God against your prayer. SECT. 4. SIGNS OF WORLDLY-MINDEDNESS IN DEVOTION, AND REMEDIES AGAINST IT. If you desire to know the signs and remedies of distempers and distractions about worldly things in your preparation for holy duties ; by distempers, I mean, inordinate trouble about the means; and by distractions, I mean, a vexing trouble about success. 1. As to the signs of it. You may know that your mind is distempered with worldliness (even in thinking on lawful business) when you prepare yourself to prayer, and at other seasons, by these marks : • 1. When (except in case of necessity in their appa- rent danger) your worldly affairs are first in your thoughts to be the matter of your meditation. For thoughts how to hallow God's name, and how his kingdom may come, and how you may do his will, should usually be in your mind, before those that con- cern your daily bread. 2. When they interpose themselves, interrupt, and 4 38 THE christian's daily walk. jostle out those good thoughts whereon you were thinkintr, before you have thought of them sufficiently. 3. When your thoughts of worldly business are with greater intention of mind, than the thoughts of things spiritual and heavenly. 4. When they last longer than such as immediately concern the glory of God, and the good of your soul: or hold you too long upon them. 5. You may know it by the ends which you propose to yourself in your thoughts of worldly business ; are the ends you propose, only, or chiefly, that you may prevent poverty, or that you may have wherewith to satisfy your natural desires ? If you propose not other, and more spiritual ends, your thoughts of them at that time, are worldly: But if your thoughts of your worldly business, be to the end that you may lay them to the ride of God's word, that you may not offend him in your labour and care about them ; or that you might crave God's direction and blessing upon your said care and labour, you being spiritual in thoughts of worldly business, then your thoughts of lawful busi- ness are not distempered with worldliness. 11. To remedy these distempered thoughts; 1st, Let a sound and clear judgment discern what is good, what is bad ; also what is best, and what is least good ; preferring things spiritual, heavenly, and eter- nal, incomparably before those which are earthly and temporal. Make those best things your treasure, Matt. vi. 21 ; then your heart will be chiefly set, and your thoughts will chiefly run on them ; and you will be moderate in thinking of those things which are less needful. 2. Do as a wise counsellor at law, or as a master of requests, who must hear many clients, and receive and answer many petitions. Consider whose turn it is, and what is the most important suit ; and despatch them first. Let thoughts of worldly business be shut out, and made to stand at the door, till their turn come to be thought upon, and let the more excellent, and more needful be despatched first. THE christian's DAILY WALK. 39 3. If thoughts of the world will imprudently intrude themselves, and will not be kept out ; rebuke them sharply; give them no hearing, but dishearten them, and rebuke the porter and keeper of the door of your heart ; that is, smite, wound, and check your con- science, because it did not check and restrain them. 4. In all lawful business, insure yourself fully and sufficiently to intend that one thing which you have in hand for the present, Eccles. ix. 10 ; and at all times restrain wandering thoughts as much as may be. Let your reason get such power over the fancy, that you may be able to think of what you please, when you please. You will say, " to a fickle mind this is hard, if not impossible." To this I answer, if you would not nourish and entertain evil, flying, and unseason- able thoughts when they arise ; and would (as often as they offer themselves) be much displeased with them, and with yourself for them ; then in time you will find it possible, and not exceedingly hard to think of what good things you would, and not of what evil things you would not. 5. Lastly, When the time of thinking and doing of your worldly business is come, then think thereof sufficiently, and to good purpose ; for then they will be the less troublesome in thrusting themselves in out of place, because it is known that in their place, they shall be fully regarded. Idleness and improvidence about these things, puts a man into straits many times, and into distempers about his w^orldly business, more than needs, or else would be. You would also know when your thoughts of suc- cess in your worldly affairs are evil, together with a remedy against them. To think, that, if you be not prudent and diligent in your calling, and that if God do not bless your dili- gence, you may do the works of your calling in vain, and may expect ill success ; thus to think is lawful and useful. For it will excite in you a resolution to be frugal and diligent ; and when you have done all you can, these thoughts also will quicken you to prayer unto God for success. But if your thoughts 40 THE christian's DAILY WALK. of thriving, or not thriving, be other than these, and bring forth other effects ; namely, if desires of success drive you to think of using unlawful means, from doubt- ing that you cannot so soon, or so certainly, or not at all, speed by the use of lawful only : if it make you full of anxiety and fear, that though you use what good means you can, all will be in vain : if you be yet doubtful and take anxious thought about what you shall eat, w^hat you shall drink, and what you shall put on, or how you and yours shall live another day, then your thoughts about success in wordly business, are worldly and distracted. I shall speak to this sin with its remedy more fully when I write against taking care in any thing. Yet for the present, know : All the fruit you will reap from unbelieving fears and distrusts, doubts of success, &c., will be nothing else, but a further degree of vexation of heart. For all the anxiety in the world cannot bring good success. Besides, nothing pro- vokes the Lord to give ill success sooner, than when you nourish distrustful care. Secondly, Consider the power and faithfulness of God, who has taken care of the success of your labour upon himself: commanding you not to care but to cast all the care on him, 1 Peter v. 7. If you would rest upon this, you might be secure of good success in your outw^ard state, even according to your desire ; or else God will more than recompense the want thereof, by causing you to thrive, and to have good success in spiritual things, which is much better, and which you should desire much more. 4. A fourth caution to be observed in your prepara- tion to prayer, and in prayer, is, be not slight and formal herein, which is, when cursorily and out of custom only you call your sins, your duties, God's favours, and his promises, into a bare and fruitless remembrance. For if the heart be not seriously affected with anger, fear, grief, and shame for sin ; and if it be not affected with a thankful acknowledgment of being beholden to God for his favours ; moreover, if it be not affected with hope and confidence in God THE christian's DAILY WALK. 41 at the remembrance of his blessed promises ; and if withal, the heart be not gained to a renewed resolu- tion to reform what is faulty, and to cry earnestly to God for grace and mercy ; and for the time to come to endeavour to live a godly life; all your preparation is nothing. Nay, this slight and fruitless calling of sin and duty to remembrance, and no more, is a great emboldener and strengthener of sins ; and a great weakener and quencher of the Spirit. For sins are like to idle vagrants, and lawless subjects ; if officers call such before them, and, either say nothing to them, or only give them threatening words, but do not smite them and make them smart, they grow ten times more bold, insolent, and lawless. Good thoughts are like to dutiful servants and loyal subjects, such as are ready to come at every call, and offer themselves to be em- ployed in all good services ; now if such be not enter- tained with suitable regard, if they be not cherished in their readiness, they (like David's people) return disheartened, and their edge to future service is taken off, 2 Sam. xix. 3. Besides, this cursory performing of holy duties, is the highway to a habit of hypocrisy, that accursed bane of all that is good. 5. My last caution is, that if in your meditations, and in your prayers, you find a dulness and want of spirituality, I would have you to be humbled in the sense of your impotency and infirmity; yet, be not dis- couraged nor give them over, but rather betake your- self to these duties with more diligence and earnest- ness. When you want water, (your pump being dry) you by pouring in a little water, and much labour in pumping, can fetch water; so, by much labouring the heart in preparation, and by prayer, you may recover the gift of prayer, Luke xi. 13. And, as when your fire is out, by laying on fuel, and by blowing the spark remaining, you kindle it again : so by meditation you stir up the grace that is in you, 2 Tim. i. 6, and by the breath of prayer, may revive and inflame the spirit of grace and prayer in you. Yet, if you find that you have not time to prepare by meditation ; or having done so, if you find a confusion and distraction in 4# 42 , THE christian's daily walk. your meditation, then it will be best to break through all hinderances, and without further preparation attend to the duty of prayer, only with premeditation of God to whom, and of Christ by whom, through the Spirit, you must pray. If for all this you do not find satisfaction in these holy exercises ; yet give them not over : for God is many times best pleased with your services, when, through an humble sense of your failings, you are displeased with yourself for them. Yet more, if when you have wrestled and striven with God and your own heart in prayer, you are forced to go halting away, with Jacob, Gen. xxxii. 25 — 31, in the sense of your infirmities ; yet be not discouraged, for it is a good sign that you have prevailed with God as Jacob did. Gen. xxxii. 28. God uses, when he is overcome by prayer, to work in them that do overcome some sense of weakness, to let them know, that they prevail with him in prayer, not by any strength of their own or by any worthiness of their prayer, when they have prayed best ; but from the goodness of God's free grace, from the worthiness of Christ's intercession, by whom they offer up their prayers, and from the truth of his promise made untc them that pray. If it were not thus, many, when they have their hearts' desire in prayer, would ascribe all to the goodness of their prayers, and not to the free grace of God ; and would be proud of their own strength, which, in truth, is none at all. # THE christian's DAILY WALK. 43 CHAPTER III. DIRECTIONS FOR WALKING WITH GOD, IN THE PROGRESS OF THE DAY. Section 1. — When you have thus begun the day in prayer by yourself, seeking peace with God through Jesus Christ, and craving his gracious presence to be with you, and for you, that day, you must then con- scientiously, according to the nature of the day (be it one of the six days, or the Lord's day) apply yourself to the business of that day, whether it be in acts of religion, or of your personal calling, or in any other works belonging unto you, as you are superior or inferior in family, church, or commonweahh ; doing all as in God's sight. And because all lawful business is sanctified by the word and prayer, 1 Tim. iv. 5, and it is part of your calling (if you are master of a family) to govern your children and servants in the fear of God, and to teach them to live godly ; therefore it is your duty to take the fittest time in the morning to call them together, and pray with them ; before which prayer, it will be profitable to read the Scripture in order, with due reverence, taking all opportunities, in fit times, to in- struct them in the principles of religion, often pressing the word upon them, Deut. vi. 7. If it be a working day, with cheerfulness and dili- gence, attend to the work of your particular calling. For whosoever hath no calling whereby he may be profitable to the society of man in family, church, or commonwealth ; or having a lawful calling doth not follow it, he fives inordinately, 2 Thess. iii. 10, 11. God never made any man for play or to do nothing. And whatever a man doth, he must do it by virtue of his Christian calling, receiving warrant from it, else he cannot do it in faith, without which no man can please God, Heb. xi. 6. Besides, whosoever is called 44 to Christianity, has no way to heaven but by walking with God in his personal and particular calling, as well as in his general calling, 1 Cor. vii. 17 — 24. 1. That you may do this, be sure that the thing whereabout you labour, either with head or hand, be lawful and good. 2. Be diligent and industrious, Eph. iv. 28 ; for the sluggard and idle person desireth, but has nothing; but the diligent hand makelh rich, Prov. x. 4. S. Let there be truth, plainness, and equity in all your dealings with men, Prov. x. 4. Circumvent and defraud no man, 1 Thess. iv. 6. Make not your own gain the weight and measure to trade by. I will pro- pose to you sealed weights and rules, according to which, you must converse with all men. (1.) Consider your neighbour's good as well as your own. Weigh impartially with yourself what propor- tionable advantage (in common estimation) your neighbour is like to have for that which you receive of him. For you must love your neighbour as your- self. Matt. xxii. 39. In whatsoever you have to do with men, you must not look only to your own advan- tage, but to the benefit also of your neighbour, Phil, ii. 4. Observe therefore the royal law, the standard of all equity in this kind : Whatsoever you (with a rectified judgment and honest heart) would that men should do unto you, do you even so unto them : for this is the law and the prophets. Matt. vii. 12. (2.) Be watchful that you let not slip your oppor- tunities of lawful advantage, Prov. vi. 6 — 8 ; and take heed lest in these evil times you be circumvented by fraud and falsehood, and be ensnared by unnecessary suretyship, Prov. xi. 15, xxii. 26, vi. 1 — 6. Whereas in every calling there is a mystery, and for the most part each calling and condition of life has its special sin or sins, which the devil, and custom, for gain or credit sake amongst evil men, have made to seem lawful ; yea have put a kind of necessity upon it, which cannot be shunned without exposing a man's self to censure ; look narrowly therefore by the light THE christian's DAILY WALK. 45 of God's word, and by experience, to find out that or those sins, and then be as careful to avoid them. SECT. 2. CONCERNING SUPERIORS AND INFERIORS. There are other works also, such as concern you as you are a superior, and in authority; or as you are inferior, and subject, either in family, church, or com- monwealth; in doing which you must act for the glory of God, following the directions of his word and Spirit. 1. As you are a superior, 1st. Walk worthy of all honour and due respect, behaving yourself in your place with such holiness, wisdom, gravity, justice, and mercy ; and observing such a medium between too much rigour and remissness, between straining your authority too far, and relaxing it too much, that those under your charge may have cause to fear and love you, Lev. xxv. 43. 2. Wait on your office, and be watchful over your charge with all diligence and faithfulness ; using all good means to direct and preserve them in the duties of godliness and honesty, 1 Tim. ii. 2, which is the only end why God has set you over them. The means are, (1.) Go before them in good example. Examples of superiors have a kind of constraining power, work- ing strongly and insensibly upon inferiors. (2.) Pray with and for them. Job i. 5. (3.) Command only things lawful, possible, and convenient, and only those to which the extent of your authority from God and man doth allow you. (4.) As much as in you lies, procure for them the means, and put them upon the opportunities of being, and of doing good, Exod. xx. 8 — -10. (5.) Prevent likewise and remove all occa- sions of their being, and of doing evil. (6.) Protect and defend them, according to your power from all wrongs and injuries, (7.) When they do well, encou- rage them, by letting them see that you take notice as readily of their well-doing, as of their faults, Psa. ci. 6 ; and so far as is fit, let them have the praise and 46 THE christian's daily walk. fruit of their well-doing, Pro v. xxxi. 31. (8.) When they do evil, rebuke them more or less, according to the nature of their fault: but never with bitterness, Col. iii. 19 — 21, Eph. vi. 9, by raihng at, or revihng them, in terms of disdain and contempt. There should be always more strength of reason in your words to con- vince them of their sin, and to make them see their danger, and to know how to be reformed, than heat of anger, in uttering your own displeasure. (9.) If admonitions and words will I'eclaim them, then pro- ceed not to correction and blows ; but if they regard not your reproofs, then according to the nature of the fault, and condition of the person, and the limits of your authority, you must, in mercy to their soul, give them sufficient but not excessive punishment, Prov. xxix. 15 — 19. (10.) When you have done thus, and have waited a convenient time for their amendment, but find none; when they thus declare themselves to be rebellious, you must seek the help of higher autho- rity, Deut. xxi". 18 — 21. That you may govern according to these directions: consider well and often, first, that those whom you govern, are such whom you must not oppress, neither may you rule over them with rigour. Lev. xxv. 39 — 43; because they now are, or maybe heirs of the same grace together with you, 1 Peter iii. 7. Secondly, Remember often, that you have a Supe- rior in heaven, Eph. vi. 9, Col. iv. 1 ; that you are his servant and deputy, governing under him ; that all your authority is from him, and that, at last, a time will come when you must give account to him of your government. II. As you are under authority, Exod. xx. 12. (1.) You must honour and reverence all whom God has set over you. (2.) You must obey them, Eph. v. 24, and vi. 1 — 5, Heb. xiii. 17, in all such their lawful commands as are within the compass of their authority and commission, and that with fidelity, and singleness of heart, for the Lord's sake, 1 Pet. ii. 13, 14, Eph. vi. 5, 6. (3.) You must submit to their reproofs, correc- tions, and just restraints with patience, without mur- THE christian's DAILY WALK. 47 muring, or answering again or resisting, Tit. ii. 9. For if you do not submit to the powers tliat be or- dained of God, or if you resist them, Rom. xiii. 2 ; you rebel against God, and resist the ordinance of God : which whoso doth, shall receive to himself damnation or judgment. But if you, not only for wrath, but chiefly for conscience to God, Rom. xiii. 5, do submit yourselves to every ordinance of man, 1 Peter ii. 13, 14, doing therein the will of God from the heart, Eph. vi. 6 — 8, then, whether men requite you or not, you shall be sure of the Lord to receive the reward of the inheritance. Col. iii. 24, for thus obeying men, you serve the Lord Christ. SECT. 3. CONCERNING BODILY REFRESHMENT ANI> RECREA- TIONS. The constitution of man's soul and body is such that they cannot long endure to be employed, and stand bent with earnestness upon any thing, without relaxa- tion and convenient refreshment. (1.) The whole man is refreshed by eating and drinking : in which you must be, first, holy, secondly, just, thirdly, temperate. 1. It was their sin, who fed themselves without all fear of God, Jude 12. Meats and drinks are not sanc- tified to a man, if he be not pure and holy, Tit. i. 15, 1 Tim. iv. 4, 5 ; and if they be not received with prayer and thanksgiving. 2. You must not eat bread of deceit, Prov. xx. 17, 2 Thess. iii. 12, nor ill-gotten food : every man must eat his own bread. God would have no man to eat the bread of wickedness, nor yet drink the wine of violence, Prov. iv. 17. 3. Moreover, you must not eat and drink for gluttony and drunkenness, Rom. xiii. 13, Prov. xxiii. 20, 21, to please the palate, and to gorge the appetite; but for health and strength, Eccles. x. 17. (2.) A man when he is weary may be refreshed likewise by variety and interchange of the duties of his 48 THE christian's daily walk. particular and general calling. And the best recrea- tion to a spiritual mind, when it is weary of worldly employments, is to w^alk into Christ's garden, Cant. iv. 12 — 15, and v. 1; and there, by reading and medita- ting, Psa. xciv. 19, singing of Psalms and holy confer- ence. Col. iii. 16, you may solace yourself with the sweet comforts of the Holy Spirit, and enliven your heart with joy in God, even joy in the Holy Ghost ; and a delight in the commandments and word of God, Psa. cxix. 14, 16, 24. These are the most profitable, most ravishing, and most lasting delights of all other. And by how much the soul is of a more spiritual, heavenly constitution, by so much more it will con- tent and satisfy itself in these delights. Yet since bodily and natural delights are part of our Christian liberty, therefore (taking heed that you abuse not your liberty) you may, when you have need, recreate yourself with them. Now that you may innocently enjoy recreation, follow these direc- tions : 1. The matter of your recreation must be of a com- mon nature, and of things of indifferent use. Things holy are too good, and things vicious are too bad, to be sported or played with. 2. Recreations must be seasonable for time ; not on the Lord's day, in which time God forbiddeth all men to seek their own pleasures, Isa. Iviii. 13. Usually, diversions must be used, not before, but after the body or mind has been thoroughly employed in honest busi- ness. Not over lopg, to the expense and loss of your precious time, which you should study to redeem, not to trifle away, Eph. v. 16. 3. Recreations must always be inoflensive, 1 Cor. xvi. 14; such as do no harm to yourself, or to your neigh- bour. If your diversions do impeach or hazard your own, or your neighbour's life, estate, or comfortable living, they are unlawful. 4. Recreations must be moderate, not sensual or brutish ; looking at no higher or further end than earthly delights. For as he that eateth and drinketh that he may enlarge his appetite, to eat and drink yet 49 more ; so he who sporteth that he may sport, is bru- tish and sensual. It is very Epicurism : God has threatened that he who loves sport, shall be a poor man, Pro v. xxi. 17; and he that loves wine and oil, shall not be rich. 5. Whatsoever your diversions be, you must so recreate the outward man, that you be no worse, but rather better in the inward man. For God hath set such a blessed order in all lawful things, that the meanest being, lawfully used, shall not hinder, but assist us in the best things. 6. In all recreations you must propose the right end; the nearest and immediate end is to revive your weary body, and to quicken your dull mind ; but your highest and principal end is, that with this refreshed body and quickened spirit, you may the better serve, and glorify God, 1 Cor. x. 31; that whether you eat or drink, or whatsoever you do else, all may be done to the glory of God. This may serve for direction how you should walk with God upon any of the six days, except there be special cause of setting a day apart for holy use, as, for fasting and prayer. CHAPTER IV. OF RELIGIOUS FASTING. SECT. 1. THE NATURE OF, AND REASONS FOR, RELIGIOUS FASTING. The fast which I mentioned in the former chapter, of which I am now to treat, is a religious fast; which is, sanctifying a day to the Lord by a willing absti- nence from meat and drink, from delights and worldly labours, that the whole man may be more thoroughly humbled before God, and more fervent in prayer. 5 50 THE CHPcISTIAN S DAILY WALK. This fast has two parts ; the one, outward, the chastening the body; the other, inward, the afflicting of the soul ; under which are contained all those reli- gious acts which concern the setting of the heart right towards God, and the seeking help of God for those things, for which the fast is intended. Take fasting strictly for bodily abstinence, so it is an indifferent thing, and is no part of God's worship: but take it as it is joined with the inward part, and is referred to a religious end, being a profession of an extraordinary humiliation ; and it is a great assistance to a man's spiritual and reasonable service of God, giving a stronger and speedier wing to prayer, which must always go with it, Ezra viii. 23. Psa. xxxv. 13; so it is more than an ordinary worship. It has the name from the outward part ; Mark ix. 29. 1 Cor. vii. 5. Acts xiii. 3; it being most sensible; but has its excellency and efficacy from the inward, being that for which the outward is observed. A fast is called public, when a whole state, or when any one public congregation doth fast. Private, when one alone, one family, or some few together, do fast. Public and private fasts have their warrant from the New Testament, as well as from the Old ; which shows that religious fasts were not peculiar to the Jews; but are a Christian duty, belonging to all fitly qualified for them. In the sacred Scriptures we have manifold exam- ples of private fasts ; and examples and command- ment for public ones. Our Lord and Saviour said, that his disciples after his departure from them should fast. Matt. ix. 15. Matt. vi. 16, 17, and gives directions unto all con- cerning private fasts. The apostle speaks of husbands and wives abstaining from conjugal embraces, that they might give themselves to fasting and prayer, 1 Cor. vii. 5. And we have repeated examples of the apostles, and primitive Christians, for religious fasts, Acts xiii. 2, 3. Acts xiv. 23. All which prove fasting to be a Christian duty. THE christian's DAILY WALK. 51 The case of a person's self, or family, the church, or commonwealth, maybe such, that ordinary humilia- tion and prayer will not suffice. For as there were some devils that could not be cast out, but by fasting and prayer, Mark ix. 29 ; so it may be that such hard- ness of heart may be grown upon a person ; or some sinful lusts may have gotten so much strength, that they will not be subdued ; some evils, private and pub- lic, (1 Sam. vii. 5, 7. Judges xx. 18, 23, compared with verse 26) which cannot be prevented or removed; some special graces and blessings, which shall not be obtained or continued, but with the most importunate seeking of God, by fasting and prayer. Reasons for fasting. Fasting is contrary to that fulness of bread, which makes both body aud soul more disposed to vice, and, indisposed to religious duties, through drowsiness of head, heaviness of heart, dulness and deadness of spirit. Now these being removed, and the dominion of the flesh subdued by fasting, the body will be brought into subjection to the soul, and both body and soul to the will of God, more readily than otherwise they would be. A day of fasting is a great assistance to the soul, for the better performing of holy duties, such as medi- tations, reading, and hearing the word, prayer, exam- ining, judging, and reforming a person's self; both because his spirits are better disposed, w^hen he is fast- ing, to serious devotion ; and the mind being so long taken wholly off from the thoughts, cares, and plea- sures of this life, he may be more intent and earnest in seeking of God. " Fasting is an open profession of guiltiness before God, and an expression of sorrow and humiliation; being a real acknowledgment of man's unworthiness, even of the common necessaries of this present life." But it is not enough that the body be chastened, if the soul be not also afflicted, Isa. Iviii. 5 ; because, it is else but a mere bodily exercise, which profits little; nay, it is but an hypocritical fast, abhorred and con- 52 THE christian's daily walk. demned by God ; frustrating a chief end of the fast, which is, that the soul may be afflicted. Afflicting the soul works repentance ; another chief end, and companion of fasting ; for godly sorrow causes repentance, never to be repented of, 2 Cor. vii. 10. When the soul is afflicted, and heavy laden with sin, then a man will readily and earnestly seek after God, even as the sick do to the physician for health, and as a condemned man to the king for a pardon. In their affliction (saith God) they will seek me dili- gently, Hosea v. 15. If this be true of the outward, then much more of inward affliction. The afflicted soul is a fit object of God's mercy; to him doth God look that is poor, and of a contrite spirit, Isa. Ixvi. 2, that trembles at his word; yea, the bowels of his fatherly compassion are troubled for him, Jer. xxxi. 20, who is troubled and ashamed for his sin. Moreover, upon a day of humiliation (if a man deal sincerely) this affliction of his soul drives him quite out of himself to seek help of God in Christ ; and makes him endeavour to bring his soul into such good frame, that he may truly say he doth not regard iniquity in his heart, Psa. Ixvi. 18, and that his un- feigned purpose is, and endeavour shall be, to keep a good conscience toward God and man alway. Whence follows boldness, and assurance, through Christ Jesus, that God will be found of him, John xv. 7, and that in God's own time, and in the best manner, he shall have all his holy desires fulfilled. Who are to observe religious fasts. All whom lawful authority enjoins, are to keep a pubhc fast, Joel i. 14, so far as health will permit. These only may keep a private fast: First, Such as are of understanding; else how can they search out their ways, judge themselves, or pray? In public fasts, if authority think fit, little children may be caused to fast, that the parents, and others of understanding, may (as by objects of misery) be stir- THE CHRISTlAx^j's DAILY WALK. 53 red up to a more thorough humiliation ; but, in private, children and idiots are to be exempted. Secondly, Novices and unexperienced Christians are not usually to fast in private ; such were Christ's disciples. Matt. ix. 14, 16, 17. Luke v. 33, 34, 35, &c. When exception was taken at our Saviour, because they fasted not, he excuses them, not only that it was unseasonable to fast in a time of joy, while he, the bridegroom, was with them : but because they were not able to bear so strong an exercise, they being like old vessels and old garments, which would be made worse rather than better by the new wine, or new cloth of fasting. Strong physic is good, but not for babes. There is not the same reason why they may fast in private as in public, because the minister by teaching them, and by praying with them, and for them, taketh from them the greatest part of the burden of the fast in private. Thirdly, All such as are not in their own power, are not to keep a private fast, when those under whose power they are shall expressly contradict it. For the husband might disallow the vow of his wife, even that wherewith she had bound herself to afflict her soul by fasting. Numb. xxx. 3 — 8, 13. Where- fore none may fast against the w^ill of those who have full power to command their service and attendance. When, and how long, fasts are to be observed. Public fasts are to be kept as often as authority shall see cause. Private, as often as a man shall have more than ordinary cause of seeking unto God, either for others or himself, 2 Sam. xii. 16. Neh. i. 4; for removing or preventing imminent judgments from the church and commonwealth, or for procuring their necessary good, Dan. ix. 3; for subduing some headstrong lust; for obtaining some necessary grace, or special blessing. Acts x. 30 ; for preparing himself for some special service of God, or the like. Though I cannot but justly complain of Christians seldom fasting ; yet I dare not allow you to make this extraordinary exercise of religion to be ordinary and 5 * 54 THE christian's daily walk. common : for then it will soon degenerate into mere form or superstition: but wish you to observe it as you shall have special occasion, and when ordinary seeking of God is not likely to prevail. It is indifferent which of the six days you set apart for fasting. Let it be as shall best suit with your occa- sions. As for the Lord's day, though it cannot be denied but that if the present necessity require, you may fast upon that day, neither can I utterly deny servants, and such as are under the power of others (if they can have no other time) sometimes to make choice of that day; yet because the Sabbath is a day of Christian cheerfulness, and fasting is somewhat of the nature of a free-will offering, I think you will do best to set such a day apart to yourself for fasting, which is more your own, and not the Lord's day. The Scripture has not determined how long a con- tinued fast should be kept. We have examples that some have fasted a longer time, as three days, Esther iv. 16; some a shorter, but none less than one day, Judges XX. 26. In hotter countries they could, with- out injury to health, abstain from food longer than we can who live in a colder ; but I think the body cannot usually be sufficiently afflicted through want of food in less time than one day. Thus I have proved religious fasting to be a Chris- tian duty. And have showed what it is ; who should and may fast, when and how long. It remains that I show you how you may keep a fast acceptable to God, and profitable to yourself, which is the principal thing to be regarded in a fast. And this I do the rather, because many well affected Christians have professed that they would gladly set about the duty, but ingenu- ously confess that they know not how to do it, and (in particular) how to be intent and spiritually em- ployed, for want of matter, for a whole day together. But of this in the next section. THE christian's DAILY WALK. 55 SECT. 2. DIRECTIONS FOR THE KEEPING A RELIGIOUS FAST. By way of preparation to a religious fast, do thus : Take but a moderate supper the night before : for if a man glut himself over night, he will be more unfit for the duty of humiliation the next day, and it differs in effect little from breaking of fast next morning. When you commend yourself to God alone by prayer that night (as every good Christian doth) then set yourself in a special manner to seek the Lord, as the saints of God; in the beginning of their fasts, have done; 2 Chron. xx. 3. Dan. x. 12 ; proposing to your- self the end of your intended fast; remembering this, that if the chief occasion and end be your own private good, that you forget not others, nor the public ; or if it be the public, yet mind also your own private; for until you have renewed your own peace with God, your fasting and praying will prevail little for the public. And God having joined the public with our private good in prayer, we must not disjoin them in our fasting. Resolve with yourself, to the utmost of your power, to keep a religious fast unto God, accord- ing to his will; for this cause in your prayers add serious petitions to God for his grace to assist you therein. When you awake that night, let not your thoughts be upon worldly business, much less upon any evil thing ; but let them be holy, such as may tend to the assistance of the holy duties of the next day. Also, if necessity hinder not, arise early on the day of your fast. It is most agreeable to a day of fast- ing, whereon your flesh is to be subdued, that you allow not yourself so much sleep as at other times. It is probable, that for this cause some lay on the ground, others in sackcloth, in the nights of their fasts, 2 Sam. xii. 16; not only to express, but to assist their humiliation, by keeping them from sleeping over much, or over sweetly, Joel i. 13. 56 THE christian's daily walk. When the day is come, be strict in observing the outward fast. To this end, First, Forbear all meat and drink, Esth. iv. 16. Luke V. 83, until the set time of the fast be ended, which usually is about supper-time. A general coun- cil in the primitive church decreed, that total absti- nence should be observed until evening prayer was ended. In case of necessity, that is, when total absti- nence will indeed disable you from attending to the chief duties of that day, you may eat or drink ; for in such cases God will have mercy rather than sacrifice; but then it must be a small refreshment, and that not of a dainty kind; only such and so much as may re- move the impediment to the spiritual performance of the duties of that day. Secondly, Abstain from all other worldly delights, as (so far as will stand with comeliness) fron:i fine apparel, Exod. xxxiii. 4, 5, 6 ; from all recreations and pleasant music. Isa. Iviii. 3 : from the marriage bed, and the like, 1 Cor. vii. 5. Joel ii. 16. Thirdly, Abstain from all worldly labour, as upon a Sabbath day, Isa. Iviii. 3 ; for worldly business, and the cares thereof, do distract the thoughts, and hinder devotion, as well as worldly delights ; and a ceasing from these gives a full opportunity to holy employ- ments the whole day. Therefore the Jew^s were com- manded to sanctify a fast, Joel ii. 26. And that yearly fast, called the day of atonement. Lev. xxiii. 27 — 32, was, upon peril of their lives, to be kept by a forbear- ance of all manner of work. Now although the cere- monials of that day are abolished in Christ, yet, for- bearing work, as well as meat and drink (being of the substance and morality of a fast) remains to be observed in all truly religious fasts. Thus much for the outward fast: you must be as strict in observing the inward. Begin the day with prayer, according as I directed you to do everyday; but with more than ordinary preparation, with fervency and faith, praying for God's special grace, to enable you to sanctify a fast that day according to the commandment. THE christian's DAILY WALK. 57 Then apply yourself to the main work of the day, which has these parts: (1.) Unfeigned humiliation; (2.) Reformation, together with reconciliation ; and (3.) Earnest invocation. The soul is then humbled, the heart broken and truly afflicted, when a man is become vile in his own eyes, through consciousness of his own unworthiness, and when his heart is full of grief and anguish through fear of God's displeasure ; and with godly sorrow and holy shame in himself, and anger against him- self for sin. These affections excited do much afflict the heart. This deep humiliation is to be w^rought, partly by awakening your conscience through a sight of the law, and apprehensions of God's just judgments due to you for the breach of it, which will break your heart ; and partly by the gospel, raising your mind to an apprehension and admiration of the love of God to you in Christ, which will melt your heart, and cause you the more kindly to grieve, and to loath yourself for sin, and also to entertain hope of mercy, whence will follow reconciliation, reformation, and holy call- ing upon God by prayer. To work this humiliation, there must be. First, Examination, to find out your sins. Secondly, An accusation of yourself, with due aggravation of your sins. Thirdly, Judging and passing sentence against your- self for sins. Sin is the transgression of the law, and revealed will of God ; wherefore for the better finding out of your sins, you must set before you God's holy law, for your light and rule, Psa. cxix. 105. And if you have not learned, or cannot remember the heads of the manifold duties commanded, or vices forbidden ; then get some catalogue or table, wherein the same are set down to your hand, which you may read with serious consideration and self-inquiry, fixing your thoughts most upon those particular sins whereof you find yourself most guilty. 58 If you do not meet with one more fit for your pur- pose, then use the following table. But expect not herein an enumeration of all par- ticular sins and duties, which would require a volume; but of those which are principal and most common ; by which, if your conscience be awakened, it will bring to your remembrance other sins and omissions of duty, not mentioned in the table, of which you may be guilty. The first table of the law concerns the duties of love and piety to God, the performance whereof tends im- mediately to the glory of God, and mediately to the salvation and good of man. 1st. The first commandment respects the loving, serv- ing, and glorifying the only true God, as your God, Exod. XX. 2, 3. Examining yourself by this (and so in the other commandments) think thus with yourself: Do I know and acknowledge the only true God to be such an one as he has revealed himself in his word and works, namely, One only infinite, immaterial, immutable, incomprehensible spirit, and everlasting Lord God ; having being and all-sufficiency in and from himself; one who is absolutely full of all perfections, and inca- pable of the least defect ; being wisdom, goodness, omnipotence, love, truth, mercy, justice, holiness, and whatsoever is originally and of itself excellent; the only Potentate, King of kings. Lord of lords, of whom, through whom, and to whom are all things ; the Father, Son, and Holy Ghost, God blessed for ever? Amen. Do I believe his word, in all things related, com- manded, promised, and threatened therein ? and that his holy and wise Providence is in all things ? Have I him and his word in continual remembrance ? Do I esteem and exalt God in my heart above all, so that it humbly adores him at the very mention and thought of him ; judging myself to be nothing in mine own eyes, yea, esteeming all creatures to be nothing in comparison of him? THE christian's DAILY WALK. 59 Have I given religious worship to him only ? Have I believed in him, and in him only? Have I sworn by him as there has been cause, and by him alone? Have I prayed unto him, and him alone ? And sought to obtain help of him only by such means as he has appointed ; giving the glory and thanks of my being and well-being, and of all other things which are good, unto him ? Is my conscience so convinced of the truth and authority of God, that it holds itself absolutely bound to obey him in all things, so that it does incite to that which is good, restrain from that which is evil, encourage me in well-doing, and check me when I do ill ? Is my will resolved upon absolute and unfeigned obedience ; to do whatsoever God commands, to forbear whatsoever he forbids, to subscribe to what- soever he does, as w^ell done ; and have I borne patiently, all that, which either by himself or by any of his creatures, he has inflicted upon me 1 Have mine affections been so for God, that I have loved him with all my heart, loving nothing more than him, nothing equal to him ? Do I hate every thing that is contrary to him ? Hath my confidence been only in him, and my expectation of good from him ? Have my desires been to him, and from him, longing above all things to have communion with him ? Has it been my greatest fear to offend him, or to be separated from him ? Has it been my greatest grief and shame that I have sinned against him? Have I rejoiced in God as my chief good? Has mine anger risen against whatsoever I saw contrary to his glory? Have I been zealous for God ? And have I made him the utmost end of all mine actions ? Hath my whole outward man, as tongue, senses, and all other active powers of my body, been employ- ed in the service of the true God, and yielded obe- dience to his will? Or, contrariwise, am I not guilty of denying of God in word, in works, or at least in heart? questioning the 60 THE christian's DAILY WALK. truth of his being, and of his word, denying his provi- dence, power, or some other of his divine attributes'? Have I not been ignorant of God, and of his will, and erroneous and misbelieving, if not heretical in my conceptions concerning God the Father, Son, or Holy Ghost ? Have I not been over curious in prying into the nature and secret counsels of God, beyond the rule of the revealed will of God 1 Have I not put myself, or any other creature in the place of God, through pride preferring, and resting upon my own way and will before God's, or by making myself mine utmost end, professing God and his religion, only to serve my own designs, or by seeking to the creature, (as to angel, sainl, devil, or witch,) instead of the Creator? Have 1 not been forgetful of God, and of his will ? Is not my conscience impure, blind, deluded, or seared; and my will perverse, obstinate, impatient, and mur- muring against God, and full of dissimulation? Have I not set my affections upon the world, rather than upon God, loving that which is evil, hating that which is good, yea, God himself, if not directly, yet in his holiness, shining in his ordinances and in his children, or as he is a severe inflicter of punish- ment? fearing man more than God, trusting in the creature, making something besides God my chief joy ? Have I not presumed when I had cause to despair, and despaired after that I had cause to hope? Have I not tempted God many ways ? And have I not in the matters of God been either cold, lukewarm, or blindly or presumptuously zealous? Has there not been a proneness in my whole out- ward man, to rebel against God ? 2d. The second commandment concerns all such worship of God, which he only has appointed ; whereby he communicates himself to man, and man again makes profession of him: forbidding, under one kind, all such as are not by him ordained, Exod. XX. 4 — 6. Think thus: have I worshipped God in spirit and THE christian's DAILY WALK. 61 truth, in all the kinds and parts of his worship, public and private, ordinary or extraordinary; as, by hearing, reading, and meditating of his word ; by praying, praising, and giving thanks to him ; by a right use of his sacraments, baptism, and the Lord's supper ; and by religious fasting, religious feasting, and making of vows, according as I have had special occasion? And have I done what has been in my power for the main- taining and promoting of God's true worship ; and have I, according to my place, executed aright, or submitted unto the government and discipline of the church of God? Or, besides the omission of the former duties, am I not guilty, some way or other, of idol worship, con- ceiving of God in my mind, or representing him to my sense, in the likeness of any creature ? Have I not added to or detracted from, any part of God's worship ? Have I not run into the appearances and occasions of idolatry, as, by presence at idol ser- vice, by marriage and needless familiarity with idolatrous persons 1 At least, is not my heart guilty of not hating, but rather lingering after, idolatrous worship ? Have I not been guilty of superstition or will-worship, &c. 3d. The third commandment concerns the glory of God's holy name, shining forth in his titles, attri- butes, religion, word, ordinances, people, or any thing that has in it any signatures of his holiness or excellency; forbidding the taking of it in vain, and that in all words or actions, religious or common, Exod. XX. 7. Have I glorified God, by answering my holy pro- fession, with an holy and unblamable conversation ; by performing all holy duties with due preparation, knowledge and devotion, also by thinking and speak- ing of the names and holy things of God with holy reverence ; and in particular by fearing an oath 1 Or, have I not caused the name, religion, and people of God, to be ill thought of, and dishonoured by my evil course of living, or at least by committing some 6 62 THE christian's daily walk. gross sin? Am I not guilty of rash, unprepared, heed- less, forgetful, and fruitless reading, hearing, receiving the sacraments, or performances of any other part of the worship of God 1 Have I not thought or spoken blasphemously or contemptuously of God, or any of the things of God ? Have I not used the name of God needlessly, rashly, wickedly, or falsely in swearing, or lightly in my salutations, admirations, or otherwise in my ordinary discourse? Have I not abused the name of God, his Scriptures, his ordinances and creatures, using them for other purposes than he allows, as, for sports, charms, or any sorcery, luxury, or the like ? Have I not passed by the great works of God's power, mercy, and judg- ments, (especially of his redeeming love in Christ Jesus,) without due observation and acknowledgment of God therein ? 4th. The fourth commandment concerns the ordinary solemn time of the service and worship of God, re- quiring that the seventh day (now our Lord's day) be kept as an holy rest, Exod. xx. 8 — 11. Have I upon the six days remembered the Lord's day, that I might despatch all my worldly business, and prepare my heart, that when it came I might keep an holy Sabbath to the Lord, according to the com- mandment 1 Did I, according as my health would permit, rise early on that day 1 Have I performed my daily (both morning and even- ing) exercises of religion alone, and wdth my family, that day in prayer ? Have I caused all under my authority, according to my power, to rest from all manner of works and worldly recreations ; also myself not only from the labour of my body, but of my mind in all worldly business ; except about the things that concern com- mon honesty, and comeliness, works of mercy, and such works of necessity as could not be done before, or let alone till afterwards ? Have I always prepared my heart before I went THE christian's DAILY WALK. 63 into the house and presence of God, by meditation of God's word and works, and in particular by examina- tion and reformation of my ways, by prayer, thanks- giving and holy resolution to carry myself as in God's presence, and to hear and obey whatsoever I should be taught out of the word of God ] Have I caused my family to go with me to the church 1 And did I with them come in due time, and, being there, stay the whole time of prayer, reading, and preaching of the word, singing of psalms, receiv- ing and administering the sacraments, even that of baptism, when others are baptized; and did I attend diligently, and join with the minister and the rest of the congregation in all those holy exercises ? Did I spend the day, after the morning and evening prayers, sermons, or catechizing, in meditation, and (as I had opportunity) in conference and repetition of what I had heard? Also in visiting the sick, and other works of mercy ; and so, from the beginning to tte end of the day, have been employed in holy thoughts, words, and deeds, and all this with spiritual delight ? Or, am I not guilty of forgetting the Lord's day before it came, and of neglecting and profaning it when it came? as by mere idleness, or by taking opportunity of leisure from the business of my calling to be licentious in company keeping, &c., or by re- serving that day for journeys, idle visits, and for the despatch of worldly business ? Have I not been careless of the service of God, fre- quenting it no oftener than law, or very shame did compel me ? Have I not been careless whether my servants or children, did keep the Sabbath or no ? And when I was at church, did I not idle away the time, by gazing about or by sleeping, or by worldly thoughts'? Have I not bought, sold, spoken of, or done other works forbidden to be done, spoken, or contrived upon that day ? Have I not, under the name of recreation, sought mine own pleasure, using sports and games, which 64 THE christian's daily walk. cause the mind to be more indisposed to the due per- formance of holy duties than honest labours do, to which they are subordinate, and with them forbidden to be done that day ? Has not the strict observance of the Sabbath been at least tedious to me, so that I could have wished that it had been gone long before it was ended 1 5th. The second table concerns duties of love and righteousness towards man, the performance where- of tends immediately to the good of man; but medi- ately to the proof of his being truly religious, and to the glory of God. God made man not to be alone, nor to be only for himself; therefore, for the greater good of mankind, he has endued men with variety of gifts, and degrees of place, some excelling others, both in family, church, and commonwealth ; yet so as each is excellent in his gift and place, even the meanest made worthy of respect from the greatest, because of his usefulness for the common good : even as the least member of the natural body is truly useful and to be respected as well, though not so much, as the most honourable. Now when each member in the body politic does acknowledge the several gifts and mutual use one of another, according to their place, then is there a sweet harmony in the society of man, and there is a sure foundation laid of all good offices of love between man and man. Wherefore, in the first place, God in the fifth com- mandment, Exod. XX. 12, provide^ that the order which he had set amongst men, should inviolably be observed ; requiring all inferiors, under the name of children, to honour their superiors, that is, to acknow- ledge that dignity and excellency which is in them, showing it in giving due respect unto their persons and names ; implying that all superiors should walk worthy of honour, and that they should mutually shew good respect to their inferiors, seeking their good, as well as their own. 65 Concerning this fifth commandment, think thus: do I live in a lawful calling ? And have I walked worthy my general calling of Christianity, and discharged my particular calling, and employed the gifts which God gave me, for the good of the society, of man in family, church, or commonwealth ? Have I honoured all men, for that they were made after the image of God, and have yet some remains thereof; are capable of having it renewed, if it be not renewed already ; and because they are or may be useful for the common good of man ; using them with all courteousness and kind respect; excepting when, and wherein, they have made themselves vile by open wickedness; so that it will not stand with the glory of God, the good of others, or of themselves, or with the discharge of my place, to show them countenance ? Have I showed my due respect to others, in praying to God, and, as there has been cause, in giving him thanks for them 1 Have I conceived the best, that in charity I might, of others'? And by love have I endeavoured, accord- ing to my place, to cure their grosser evils, and to cover their infirmities 1 And have I to my power promoted my neighbour's good name and reputation, and have I been contented, nay desirous, that he should be esteemed as well, nay, better than myself? And have I, both in his life-time, and after his death, given him the honour of common humanity, as in common civilities at least, and in comely burial, so far as any way it did belong to me, and in maintain- ing his injured reputation ? &c. Have I, being superior to others in gifts of any kind, as learning, wit, wealth, strength, &c., employed those gifts to the honour of God, and the good of man, more than others ] As I am beyond others in years, am I superior to them in gravity, good counsel, and good example? As I am above others in authority, do I acknow- ledge that it is not originally in me, but derived to me from God, and have I held it, and used it for him ; 6* 66 THE christian's daily walk. keeping within the due Hmits thereof, governing with wisdom and moderation ; procuring the good of their bodies and souls, so far as lay in me ; commanding only things lawful and convenient; encouraging them in well-doing, by commendation and rewards ; pre- venting evil as much as I could, and restraining it in them by seasonable and due reproofs, according to the quality of the offence, and of the person, when fairer means would not prevail 1 As I am an equal ; have I esteemed others better than myself, and striven in honour to prefer them ? As I am below others in gifts and age, have I in word and gesture, showed them due reverence, and thankfully made use of their good parts and expe- riences As I am under authority, whether in family, church, or commonwealth, have I submitted myself to all my governors, reverencing their persons, obeying readily all those their lawful commandments, which are with- in the compass of their authority to enjoin me? Have I received their instructions, and borne patiently and fruitfully their reproofs and corrections'? Or do I not live without a lawful calling? or idly or unprofitably in it ? Have I not buried or abused my talent and place, to the hurt rather than the good of myself and others ? Have I not been high-minded, esteeming better of myself than there was cause, seeking after the vain applause of men ? Have I not despised others ? Yea, those who were good, yea, my superiors ? Showing it by my irreve- rent gestures, and by my speeches to them, and of them ? Have I not, some way or other, detracted from, and diminished the credit of others, or, at least, envied their due estimation? As I am a superior, have I not carried myself inso- lently, lightly, or dissolutely ? As I am under authority, have I not carried myself stubbornly and undutifully ? THE christian's DAILY WALK. 67 6th. God having set an order in human society, does next provide for the hfe and safety of the person of man, who must keep this order, and make this society, by forbidding, in the sixth commandment, whatsoever may take it away, or impair it. Have I had a care of mine own health, in a sobei use of meat, drink, labour, sleep, recreation, physic, or whatever else is apt to promote health, and to pre- vent disease ? Have I been, or am I meek, patient, long-suffering, easy to be appeased, apt to forgive, full of compassion, kind, merciful; showing all these in soft speeches, gentle answers, courteous behaviour, requiting evil with good, comforting the afi^icted, relieving the needy, peace-making, and by doing all other offices of love, which might tend to my neighbour's safety or comfort ? Or, have I not wished myself dead, or neglected the means of my heaUh ? Have I not impaired it, by sur- feits, by excessive labour or sports, by fretting and over grieving, or by any other means ? And have I not had thoughts of doing myself harm ? Have I not been angry unadvisedly, maliciously, and revengefully? showing surly gestures and be- haviour, as sour looks, shaking the head or hand, gnashing the teeth, stamping, mocking, railing, cursing, quarreling, smiting, hurting, or taking away the life of man any way, without God's allowance? Have I not been a sower of discord, or some way or other been an occasion of the discomfort, if not the death of others '? 7th. The seventh commandment concerns chastity, whereby God provides for a pure propagation and conservation of mankind; forbidding all bodily pollu- tion, under the name of adultery, Exod. xx. 13. Have I been modest, sober, shamefaced, possessing my body in chastity, shutting mine eyes, and stopping mine ears, and restraining my other senses from all 68 THE christian's daily walk. objects and occasions of lust? bridling my tongue from lascivious speeches; forbearing all manner of obsceneness and wantonness; abstaining from self- pollution, fornication, or any other natural or unnatu- ral defilement of my body, either in deed or desire? And being married, was I wise in my choice ? and have I kept the marriage-bed undefiled, through a sanctified, sober, and seasonable use thereof? Or, am I not guilty of manifold acts of unclean- ness; at least of immodest looks, touches and em- braces ; of wanton speeches, gestures, apparel, and behaviour? Have I not run into the manifold occasions of adul- tery and uncleanness ; as idleness, gluttony, drunken- ness, choice of such meats, drinks, or any other things that provoke lust ; effeminate dancing, frequenting wanton company, or of unseasonable conversing with the other sex alone ? 8th. The eighth commandment concerns the preserva- tion of man's goods, the means of his comfortable maintenance in this life, forbidding all injuries and wrongs, under the name of stealing. Have I a good title to the things which I possess, as by lawful inheritance, gift, reward, contract, or any other way which God allows ? Have I been in- dustrious and faithful in my calling, frugal and provi- dent? Have I done that for which I have received pay or maintenance from others ; and have I given to every man his own, whether tribute, wages, debts, or any other dues ? Or, have I not got my living by an unlawful call- ing? or have I impoverished myself and mine by idle- ness, luxurious and unnecessary expenses ? by gaming, unadvised suretiship, or otherwise ? Have I not with- held from myself or others, through covetousness, that which should have been expended ? Have I not gotten or kept my neighbour's goods, by fraud, oppression, falsehood, or by force, and made no restitution ? Have I not some way or other im- paired my neighbour's estate ? THE CHRISTIAN S DAILY WALK. OH 9th. The ninth commandment concerns truth of speech; the great means of intercourse between man and man, and of preserving the rights, and redress- ing the disorders of human society; forbidding all falsehood of speech, under the name of bearing false witness, Exod. xx. 14. Have I at all times, in all things spoken the truth from my heart ? giving testimony, in public or private, by word or writing, of things concerning mine own or neighbour's name, credit, life, chastity, goods, or in any matters of speech between me and others, whether in affirming, denying, with or without oath, or in any bare reports, promises, or in any other way? Or am I not guilty of telling lies jestingly, officious- ' ly, or perniciously 1 Have I not raised, spread, or received false reports of my neighbour 1 Have I not spoken falsely in buying and selling ; also in com- mending by word or writing unworthy persons, dis- praising the good, in boasting of myself, or flattering of others ? Have I not given false evidence, used equivoca- tions, or concealed the truth which I should have spoken, or perverted it when I did speak it ? 10th. The tenth commandment concerns contentment with a man's own condition ; the foundation of all order and justice amongst men ; forbidding the contrary, namely, coveting that which is not his, Exod. XX. 15. Am I contented with mine own condition, as, with my place which I hold in faaiily, church, or com- monwealth, with husband or wife, house or estate 1 Can I heartily rejoice in the prosperity of others, even when they are greater, happier, wiser, or better than myself? Or have I not been full of discontent with my con- dition, coveting after something or other which was my neighbour's ? at least by actual concupiscence, in multitude of evil and envious thoughts, arising fro-qi 70 the law of my members, though my will hath contra- dicted them ? RULES FOPv. SELF-EXAMINATION FROM THE GOSPEL OF CHRIST. Besides the breaches of God's holy law, have I not been guilty of many sins peculiarly against the gospel of our Lord Jesus Christ 1 Such as opposition to, and hatred of Christ, and his cause; being incensed against him, and his method of salvation ; or vilifying his gospel by word or writing, Isa. xlv. 25. Scepticism and gross infidelity, from a disinclina- tion to conviction ; and not impartially, in the fear of God, weighing the evidences in proof of the heavenly mission of our Lord and Saviour, John v. 39. Unsound faith ; not extended to all the revealed truths and duties of the gospel ; either through culpa- ble ignorance, strong prejudice, resolving to believe no further than I can comprehend, or may be con- sistent with the quiet of my conscience in an evil course, John iii. 19 — 2L Or has it been a mere notional and historical faith ? However extended to all the doctrines, duties, promises, and threatenings of the gospel ; yet not attended with heart-impres- sions, humbling the soul, making me poor in spirit at the feet of Christ ; seeking the glory of God and the Redeemer, and my own salvation, as my chief busi- ness. Gal. vi. 15. Has it been such a faith that does not purify the heart, Acts xxiv. 18 ; that worketh not by love. Gal. v. 6 ; that unites not the soul to Christ ; so as to crucify the flesh with the afl^ections and lusts. Gal. V. 24 ; that directs not the whole conversation by the will and example of our acknowledged Lord and Master; not resting by faith in his promises, in all seasons of adversity and prosperity, 1 John ii. 6 ; that moderates not fear and hope concerning things pre- sent and temporal, by looking to Jesus, and things eternal, 2 Cor. iv. 13. Heb. xii. 12 ; that does not trust and rely upon Christ alone (in the prescribed way) for justification and salvation ; submitting unto the righteousness of God in him, Rom. x. 3, 4. Impenitency; not being seriously affected with an 71 humbling sense of the odious nature of sin ; not search- ing out my offences, but hiding and extenuating them, Rom. ii. 3, 4. Not abasing myself for my sins (so many and aggravated) against all the love of the Father, the grace of the Son, and the strivings of the Holy Spirit, 2 Cor. vi. 2. No resolved and vigilant forsaking of sin, and^ bringing forth fruits meet for repentance, Matt. iii. 8. Despair of God's mercy in Christ Jesus, saying, There is no hope, Jer. ii. 25. Presumption, and turning the grace of God into lasciviousness, Jude 4; continuing in sin, that grace may abound, Rom. vi. 1, 2. Making light of Christ, not esteeming him as the pearl of great price, and being willing to part with all to obtain it, Matt. xiii. 45, 46. Slighting the benefits of redemption, Luke xiv. 16 — 20 ; such as peace with God through the blood of Christ ; the gift of the Holy Spirit, as sanctifier ; meet- ness for, and a title to the kingdom of heaven; and communion with God in the way to it. Undervaluing the means of salvation ; the holy Scriptures, secret prayer, public worship, the sacra- ments, &c. and not being spiritual in, if attendant upon them, John iv. 23. Heb. x. 25. Great coldness and indifference about the honour of the sacred name into which I was baptized ; and all the peculiar doctrines of the gospel, Phil. iii. 3. No joyful progress in the works of faith and labours of love, to the full assurance of hope, even where faith is unfeigned, Phil. iii. 12 — 15. Inconstancy and fickleness in the service of God, with the natural consequences thereof, despondency, diiBdence, and the spirit of bondage again to fear, Gal. V. 7. Rom. viii. 15. Slavish fear and cowardice, 2 Tim. i. 7. Declensions in the love of Christ and the fruits of holiness ; and growing conformity to the world, luxury, gaiety, pastimes, &c. with increasing inattention to the soul's immortality, the approach of death and eternity, the coming of the Lord, the resurrection and 72 judgment-day, heaven's joys or hell's horrors, Rom. ii. 1—10. 2 Peter iii. 14. Upon the whole, — How shall man be just with (or justify himself before) God ? If he contend with him, he cannot answer him one of a thousand, Job ix. 2, 3. So that every mouth must be stopped, since all the world is become guilty before God. Being justified (if ever) freely by his grace, through the redemption that is in Jesus Christ ; whom God hath set forth (in the most illustrious manner) to be a propitiation, through faith in his blood, &c. Rom. iii. 19 — 27. Beware, therefore, lest that come upon you which is spoken of in the prophets : Behold, ye despisers, and wonder, and perish. Acts xiii. 40, 41. Examine your- selves, whether ye be in the faith ; prove your own selves ; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 2 Cor. xiii. 5. SELF-JUDGING FOR SIN. THE EVIL NATURE AND EFFECTS OF SIN. Thus having by God's holy law found out your sins, you must arraign and accuse yourself, as it were at the bar of God's tribunal ; representing your sins to your mind as they are, in their heinousness and mis- chievousness, according to their several aggravations. First, Consider sin in its nature. It is a moral evil, an irregularity in the soul and actions, and enmity to God the chief good ; it is the worst evil, worse than the devil and Satan, he had not been a devil but for sin ; worse than hell, which, as it is a torment, is caused by sin, and is only contrary to the good of the creature, whereas sin itself is contrary to the good of the Creator. It is such a distemper of the soul, that the Scripture calls it wickedness of folly, even foolish- ness of madness, Eccles. vii. 25. Secondly, Considering from whence sin in man had its original, even from the devil, John viii. 44. Gen. iii. who is the father of it; it came, and comes from hell, James iii. 15; therefore is earthly, sensual, THE christian's DAILY WALK. 73 devilish. Whensoever you sin, you do the lusts of the devil. Thirdly, Consider the nature of the law whereof sin is a transgression: a law most perfect, most holy, just, and good, Rom. vii. 12. Gal. iii. 21. Rom. viii. 3; which would have given eternal life to the doers of it, had it not been for this cursed sin. Fourthly, Consider the person against whom sin is committed, whom it highly offends and provokes ; it is God, Psa. li. 4, to whom you owe yourself and all that you have ; who made, Acts xviii. 28, and does preserve you, and yours ; who, though you have sin- ned, desires not your death, Ezek. xxxiii. 11, nor afflicts you willingly; but had rather that you should humble yourself, repent, and live; who, that you might be saved, gave his only begotten Son to death, to ran- som you, John iii. 16; who, by his ministers, makes known his word and good-will towards you, making proclamation, that if you will repent and believe, you shall be saved ; yea, entreats you by his ministers to be reconciled to him, 2 Cor. v. 20. It is that God, who is rich in goodness, forbearance, and long-suffer- ing, 2 Peter iii. 9, waiting when you will return, that you may Hve ; who, on the other hand, if you despise this his goodness, and shall continue in your sin, thereby provoking the eyes of his glory, Isa. iii. 8, is a terrible and revengeful God, Nahum i. 2; who, if you still err in heart, and will not walk in his ways, has sworn in his wrath, that you shall not enter into his rest, Heb. iii. 11; who in his wrath is a consuming fire, Heb. xii. 29; and is ready and able to destroy body and soul in the eternal vengeance of hell-fire. Matt. X. 28. Fifthly, Consider sin in the evil effects of it, namely, it brought a curse upon the whole creation. Gen. iii. 17. Rom. viii. 20, for man's sake; whereby the crea- tures are become defective, and oftentimes unservice- able, nay, hurtful to you. From your sins come all manner of diseases and afflictions that ever befell you. This your sin (until it be repented of and par- doned) makes you hateful to God, Psa. xi. 5, separates 7 74 THE christian's daily walk. between you and God, Isa. lix. 2, causing him to withhold good things from you, Jer. v. 25, and to inflict evil upon you, even in this life. It defiles the whole man. Tit. i. 15, and every renewed act of sin does strengthen the body of sin, and works a decay of grace in you, though you be regenerate. And if it be gross iniquity, if it does not benumb and sear your conscience, yet it will wound it, and break the peace thereof, if it be tender ; vexing it as motes do your eye, or thorns your feet, Psa. li. causing terrors and doubt- ings of salvation ; God's withdrawing his favour and loving countenance from you ; and, if you be not in Christ, it will in the end bring upon you everlasting damnation. Matt. xxv. 46. Rev. xxi. 8. Sixthly, Consider the ransom for sin, who paid it, and what was paid ; consider Christ Jesus, who he was, and what he did and suffered to take away your sin. He, the only Son of God, very God, did veil his glory for a time, and left heaven to dwell in the taber- nacle of human flesh, taking upon him the estate of a servant, Phil. ii. 6 — 8 ; he was poor, despised of men, Isa. liii. 3 ; persecuted from the manger to the cross ; made to shed tears abundantly; yea, so tormented with the sense of God's wrath for your sin, that for very anguish he did sweat as it were drops of blood, Luke xxii. 44. He was accused, condemned, spit upon, mocked, buffeted, and scourged by wicked men, Matt, xxvii. 1 — 31; made to bear his own cross, till for very faintness he could bear it no longer, Mark xv. 21; then he was crucified between thieves, dying the most accursed death. Gal. iii. 13; and, which to him was more than all the rest, he, in his human apprehension, was forsaken of God, crying out, My God, my God, why hast thou forsaken me 1 Matt, xxvii. 46. Now you may be assured, that if the justice of God could have been satisfied, and your sin expiated and done away by a less price, Jesus Christ, his only Son, would never have been caused to pour out his soul a sacrifice for your sin, Isa. liii. 10, 12. This looking (by the eyes of your faith) upon Christ whom you have pierced, Zech. xii. 10, will at once show you the greatness and hateful ness of your sin, which required such an infinite ransom; and the infinite love of God in Christ towards you, even when you were his enemy; in providing for you a sure remedy, which will free you from both the guilt and power of this sin. The thoughts hereof will (if any thing will) even melt the heart into godly sorrow for sin, and withal, give hope (in the use of means) of mercy and forgiveness. That the former aggravations maybe more pressing, observe these directions : 1st. You must consider sin in particulars, one after another; for generals leave no impressions; therefore David cries out of his bloody sin in particular, 2 Sam. xxiv. 10. Psa. li. 14. 2d. You must judge the least sin to be damnable, James i. 15, until it be pardoned, and repented of in particular, if known unto you ; at least in general, if not known. 3d. The greater any sin is, Heb. x. 29, the greater you must judge the guilt and punishment to be. 4th. Sins committed long since, unrepented of, and the punishments deserved but deferred, are to be judged to be as near, lying at the door. Gen. iv. 7, and exposing you to condemnation, as if committed at the present ; so that you may look for God's hand to be upon you this present moment. They, like the blood of Abel, or sins of Sodom, cry as loud to God for vengeance now, as the first day they were com- mitted ; nay, louder, because they are aggravated by impenitency, and by the abuse of God's long-suffering, Rom. xxiv. 5. 5th. Your humiliation must, in your endeavour, proportion your guilt of sin, Ezra ix. x. 1 — 14; Matt, xxvi. 75; the greater the guilt, the greater the humilia- tion. Know, therefore, that sins against God, of the first table, all things considered, are greater than those of the second, 1 Sam. ii. 25. Matt. xxii. 37, 38. The more grace hath been offered you by the gos- pel, Matt. xi. 21 — 24; and the more means you have 76 THE CHRISTIAN S DAILY WALK. had to know God and his will, the greater is your sin, if you be ignorant, impenitent, and disobedient. The number of sins, according as they are multi- plied, do increase the guilt and punishment, Isa. lix. 12, 13. Ezek. xvi. 51. The more bonds are broken in sinning, as, commit- ting it against the law of God, of nature, and nations^ Jude 10. Jer. xxxiv. 18, against conscience, promises, and vows ; the greater the sin and punishment. All these things known and considered, now judge yourself, 1 Cor. xi. 31; pass a condemnatory sentence against yourself: whence will, through the grace of God, follow affliction of soul. Now you will see that you are base and vile, and that you may justly fear God's judgments; now you will see cause to be grieved, ashamed, yea, even confounded in yourself, and to conceive an holy indignation against yourself You will now think thus : Ah ! that I should be so foolish, so brutish, so mad, to commit this, to commit these sins (think of particulars) to break so holy a law, to offend, grieve, and provoke so good and so great a majesty ! So ill to requite him, Deut. xxxii. 6; so little to fear him, vile wretch that I am ! That I should commit not only sins of common frailty, but gross sins, many and oft against knowledge, con- science, &c. (but still mind particulars.) Jesus Christ my Saviour shed his precious blood for me, to redeem me from my vain conversation, and do I yet again and again transgress, O miserable man that I am ! What am I in myself, at best, but a lump of sin and pollution, not worthy to be loved, but worthy to be destroyed ; one that may justly look to have my heart hardened, or my conscience terrified, and that, if God be not infinitely merciful, he should pour upon me all his plagues. Wherefore remembering my doings that they are not good, but abominably evil, I loath myself for mine abominations, Ezek. xxxvi. 31, and abhor myself, and repent, as in sackcloth and ashes, Job xlii. 6. Now set upon the work of reformation and of reconciliation; general or particular, as you find THE christian's DAILY WALK. 77 there is need. It is not enough to search out and consider your ways, nor yet to lament them ; if withal you do not turn again unto the Lord, Lam. iii. 40 — 42. Psa. cxix. 59. Zeph. ii. 1 — 3 ; and turn your feet unto his testimonies; and withal seek grace and forgiv^eness. The gospel opens a way, and affords means to attain both, through the commands and promises thereof, in the doctrine of faith and repentance. Now, therefore, bring yourself to the gospel; try yourself thereby, first, whether your first faith and repentance were sincere: then set upon reforming, and getting pardon of particular and later offences. But learn to put a difference between the commands of the gospel and of the law; the law exacts absolute obedience ; the gracious gospel does, through Christ, accept of the truth of faith and repentance, so that there be an endeavour after their perfection. It would be too long to show you at large the signs of unfeigned faith and repentance. I will, for the pre- sent, only say this : Have you been truly humbled for sin? and through the promises and commandment of the gospel, which bids you believe, have you conceived hope of mercy, relying on Christ for it ? And thereupon have had a true change in your whole man, so that you make God your utmost end, and receiv^e the Lord Jesus as your only Saviour ; and, out of hatred of sin, and love unto Christ and his ways, have a will in all things to live honestly, Heb. xiii. 18; and to keep always a good conscience towards God and man, Acts xxiv. 16 ; desiring the sincere milk of the word, to grow by it, 1 Peter ii. 2 ; loving the brethren, 1 John iii. 14. Psa. xvi. 3; desiring and delighting in communion with them? Then you may be confident that your first faith, repentance, and new obedience were sound. If upon trial you find that they were not sound, then you must begin now to repent and believe ; it is not yet too late. 7* 78 THE christian's daily walk. 6th. Concerning reformation and obtaining of pardon and power of your particular sins, do thus : 1st. Consider the commandment which bids you to repent and amend, Ezek. xxxiii. 11, Rev. ii. 5. 2d. Consider the commandment which bids you to come unto Christ, when you are weary and heavy laden with your sins, Matt. xi. 28 ; believing that through him they shall be pardoned and subdued, Mic vii. 18, 19. To this end, 3d. Consider that Christ, has fully satisfied for such and such a sin, yea, for all sin, 1 John ii. 1, 2; and that you have many promises of grace and forgive- ness, 1 John i. 9 ; yea, a promise that God will give you grace to believe in him, that you may have your sins forgiven, Heb. x. 15 — 17. 4th. Consider that there is virtue and power in Christ's death and resurrection, Phil. iii. 10, John i. 16, applied by faith. Acts xv. 9, 1 Peter i. 21, 22, through his Holy Spirit, for the mortifying the old man of sin, and quickening the new man in grace ; as well as merit to take away the guilt and punishment of your sin. 5th. Improve this power of Christ in you unto an actual breaking off your sins, and living according to the will of Christ, which is done by mortifying that old man of sin, and by strengthening the new and inner man of grace. Col. iii. 5, Rom. xii. 2, Eph. iii. 16. In mortifying your sin, do thus: 1st. Take all your sins, especially your bosom sins, those to which the disposition of your nature, and con- dition of your place does most incline you, your strongest and most prevaihng sins, and with them the body of corruption in you, the original and fountain of sin, Psa. Ii ; smite at them, strike at the very root, arraign them, condemn them in yourself, bring them to the cross of Christ, and nail them thereunto. Col. i. 20, ii. 10 — 16; that is, believe that, not only in re- spect of their guilt, but also of their reigning power (through faith in his precious sacrifice and interces- sion) they shall be crucified with him, dead, and buried, Rom. vi. as is lively signified to you in your THE christian's DAILY WALK. 79 baptism. When you see that your old man is cruci- fied with Christ, that the body of sin may be de- stroyed, you will take courage against sin, and will refuse to serve it, since by Christ you are freed from the dominion of it. When you thus by faith put on the Lord Jesus Christ, Rom. xiii. 14, you shall not fulfil the lusts of the flesh. 2d. Grieve heartily for your sins, James iv. 9, Job xlii. 6, 2 Cor. vii. 10 ; conceive deadly hatred against them, and displeasure against yourself for them. These, like a corrosive, will eat out the life and power of sin. 3d. Make no provision for the flesh, to fulfil the lusts of it, Rom. xiii. 14 ; but be sober in the use of all worldly things, 1 Cor. vii. 29 — 31 ; this, by little and Httle, will starve sin. 4th. iVvoid all objects and occasions of sin. Job xxxi. 1, Prov. xxiii. 20 — 31 ; yea, abstain from the appear- ance of it, 1 Thess. v. 22 ; this will disarm sin. 5th. When you feel any motion unto sin, whether it arise from within, or come from without, resist it speedily and earnestly, by the sword of the Spirit, the word of God, 1 Peter, v. 9, Acts viii. 20, as your Saviour did, Matt. iv. 4, and as Joseph did. Gen. xxxix. 9; for vv^hich cause it must dwell plentifully in you, Col. iii. 16. Thus you shall kill sin. That you may strengthen the inner man by the Spirit, whereby you may not only mortify the deeds of the flesh, but bring forth the fruits of the Spirit, do thus : 1st. Apply Christ, risen from the dead, to yourself particularly, Rom. iv. 24, 25, vi. 4 ; believing that God by the same power quickens you, and raises you together with Christ, Eph. ii. 5, 6 ; to walk in newness of life ; reckoning yourself now to be alive unto God, Rom. vi. 9 — 11 ; being dead unto sin, and become the servant of righteousness. This believing in Christ, embracing and relying upon him, as set forth in the precious promises of the gospel, 2 Peter i. 4, does draw virtue from Christ into your heart, and does more and more incorporate you into him ; and by it, 80 THE christian's DAILY WALK. he, by his Spirit, dwells in you, Eph. iii. 17, whereby of his life and grace, John i. 12 — 16, you receive life and grace; and so you are made partaker of the divine nature, shunning the corruption which is in the world through lust. 2d. Aflect your heart with joy unspeakable, and with peace in believing, Rom. xv. 13, considering that you are justified through our Lord Jesus Christ, Rom. v. 1 — 3, Phil. iv. 4. This joy of the Lord, Neh. viii. 10, as a cordial, will exceedingly strengthen grace in the inner man. 3d. Take heed of quenching or grieving the Spirit, 1 Thess. V. 19 — 21, but nourish it by the fi'equent use of holy meditation, prayer, hearing and reading the word, receiving the sacrament, by a Christian com- munion with such as fear God, Acts i. 12 — 14, ii. 42 — 46, iv. 32, 33, and by attending to the motions of the Spirit of God ; which you shall know to be from it, when the thing whereunto it moves is, both for matter and circumstance, according to the Scripture, the word of the Spirit. This is to be led of the Spirit; and this will be to walk in the Spirit, and then you shall not fulfil the lusts of the flesh. Gal. v. 16 — 18, There remains yet one principal work wherein con- sists the chief business of the day of your fast, for which all hitherto spoken makes way, and by which, with the former means, you may attain to true refor- mation of yourself, and reconciliation with God ; which is invocation and earnest prayer to God, in the name of Christ, through the Holy Ghost, 1 Sam. vii. 6, Neh. i. 4, &c., ix. 5, &c., Dan. ix. 3, &c., in parti- cular, large and hearty confessions and complaints against yourself for your sins, asking forgiveness, making known your holy resolutions, asking grace, and giving thanks that God is at peace with you, having given Christ for you and to you, (upon your believing in him) and that he has given you a mind to know him, 1 John v. 20, and the power of his resurrection; with other first-fruits of the Spirit, which is the earnest of your inheritance, Eph. i. 13, 14. Let this solemn and more than ordinary seeking of THE christian's DAILY WALK. 81 God by prayer alone, be twice at least, in the day of your fast, besides your ordinary prayers in the morn- ing and evening ; and having thus obtained peace with God, through faith in Christ Jesus, you may, nay ought to pray for the good, or against the evil, which was the occasion of the fast, Ezra viii. 23, 2 Chron. XX. 3 — 6, &c. But in praying you must in fervency of spirit cry mightly, Jonah iii. 8 ; striving and wrestling in prayer. The extraordinary burnt-offerings and sin-offerings, besides the sin-offering of the atonement, to be offered on the solemn day of the fast. Numb. xxix. 7 — 12, under the law (which, as I told you, in the morality of it, is the standard of religious fasts,) does show, that a fast must be kept in manner as has been said ; for hereby we prepare and sanctify ourselves, and seek to God in Christ ; hereby we by faith lay hold on Christ, the only true sacrifice for sin ; and hereby we do by him draw nigh to God, and in token of thank- fulness do give ourselves to be a whole and living sacrifice, holy and acceptable to God, which is our reasonable service, Rom. xii. 1. For your greater and more thorough humbling of yourself, and further exercise of your faith in God, and love to your brethren and church of God, some- thing yet is to be added. You must represent to your thoughts also the sins and evils that are already upon, or hanging over the head of your family and nearest friends, and of the town, country, or kingdom where you live, together with their several aggravations ; lay them to heart, Psa. cxix. 136 — 158, Jer. ix. 1, xiii. 17 ; considering that they by sinning do dishonour God your Father, and do bring evil upon the souls and bodies of those whom you should love as well as yourself: and it is a thousand to one but that you are involved in their sins, and become accessary, if not by example, counsel, permission, or concealment, yet in not griev- ing for them, in not hating them, and in not confessing and disclaiming them sufficiently before God, These also bring common judgments upon church and state, 82 THE CHRISTIAN S DAILY WALK. which you should prefer before your own particular interest, and wherein you may expect to share a part. You must therefore affect your heart with these thoughts, and mourn for your own first, and then for the abominations of your family, town, country, and kingdom, Ezek. ix. 4 ; for the sins of princes and nobles, Neh. ix. 34 ; for the sins of ministers and people. And not only for present sins of the land, but for the sins long since committed, whereof it has not yet repented, Dan. ix. 5, 6 ; rivers of waters should run down from your eyes, Psa. cxix. 136; at least sighs and groans should rise from your heart, Ezek. ix. 4, Jer. ix. 1, because others as well as yourself have forgotten God's law, and have exposed them- selves to his destroying judgments. Do all this so, that you may pour out your heart like w^ater to the Lord in their behalf. Lam. ii. 18, 19. This is to stand in the breach, Exod. xxxii. 11 — 15, Psa. cvi. 23; the prayer of a righteous man avails much, if it be fervent, James v. 16, 17, though he have infirmities. If it should not take good efiect for others, yet your tears and sighs shall do good to yourself, Ezek. xiv. 14 ; it causes you to have God's seal in your forehead, Ezek. ix. 4 ; you are marked for mercy. God will take you from the evil to come, Isa. Ivii. 1, or will make a way for you to escape, Jer. xxxix. 16, or will turn the hearts of your enemies to you, Jer. xxxix. 12 ; or, if you smart under the common judgment, it shall be sanctified to you : and if you perish bodily, yet, when others that cannot live, and are afraid to die, are at their wits' end, you shall be able, in the consciousness of your godly sorrow for your own and others' sins, to welcome death as a messenger of good tidings, and as a gate to everlasting happiness. If it be a public fast, all these things before men- tioned are to be done alone, both before and after the public exercises, at which time you must join in public hearing the word read and preached, and in prayer with more than ordinary attention and fervency. If you fast with your family, or with some few, let THE christian's DAILY WALK. 83 convenient times be spent in reading the word of God, or some good book, or sermons, which may be fit to direct and quicken you for the present work ; also in fervent prayer : the other time alone, Matt. vi. 18, let it be spent as I have showed before. If some pubHc or necessary occasion, such as you could not well foresee or prevent, when you made choice of your day of private fast, happen to interrupt you; I judge that you may attend those occasions, not- withstanding your fast. But do it thus: if they may be despatched with little ado, then despatch them, and after continue your fast ; but if you cannot, I think that you had better be humbled that you were hin- dered, break off your fast, and set some other day apart instead thereof; even as when a man is neces- sarily hindered in his vow. Numb. vi. 9 — 12. The benefits of religious fasting. The benefit that will accrue to you by religious fast- ing, will be motive enough to a frequent use of it, as there shall be cause. 1st. It was never read or heard of, that a fast was kept in truth, according to the former directions from the word, but it either obtained the particular blessing for which it was kept, or at least a better, to him that fasted. Judges xx. 26 — 35, 1 Sam. vii. 6 — 10, Ezra viii. 23, 2 Chron. xx. 3—22, Jonah iii. 7—10. 2d. And besides those advantages, thus fasting will put the soul into such good frame, into such an habit of spiritual-mindedness, that (as when against some special entertainment, a day has been spent in search- ing every corner in a house, to wash and cleanse it) it will be kept clean with common sweeping a long time after. I do acknowledge that some have fasted, and God has not regarded it, Isa. Iviii. 3 ; yea, he tells some before-hand, that if they fast, he will not hear their cry, Jer. xiv. 12. But these were such who fasted not to God, Zech. vii. 5 — 12; they only sought themselves; they would not hearken to his word ; there was no putting away of sin, or loosing the bands of wicked- ness, &c , Isa. Iviii. 6 ; no mortification of sin, no re- 84 THE CHRISTIAN S DAILY WALK. newing their covenant wilh God. Now, unless we do join the inward with the outward,. we may fast, but the Lord sees it not, Isa. Iviii. 8 — 5 ; we may afflict ourselves, but he takes no notice; we may cry and howl, but cannot make our voice to be heard on high. But w^hen God sees the works of them that fast, that turn from their evil way, Jonah iii. 10; yea, that they strive to turn and seek him with all their heart, then he will turn to them ; his bowels of compassion does yearn towards them ; and I will have mercy on them, saith the Lord, Jer. xxxi. 18 — 20. After the time of the fast is ended, eat and drink but moderately. For, if you then over-indulge your- self, it will put your body and soul both out of order. Secondly, Your fast being ended, hold the strength which you got that day as much as you can ; keep your interest and holy acquaintance which you have obtained with God, and the holy exercises of religion. Though you have given over the exercises of the day, yet unloose not the bent of your care and affections against sin, and for God. It is a corruption of our nature, and it is a policy of Satan to help it forward, that (like some unwise warriors, when they have gotten victory over their enemies) we grow full of presumption and security, by which the enemy takes advantage to re-collect his forces, and coming upon us unlooked for gives us the foil, if not the overthrow. We are too apt, after a day of humiliation, to fall into a kind of remissness, as if then we had gotten the mastery; whereas, if Satan fly from us, if sin be weakened in us, it is but for a season, Luke iv. 13, and but in part ; and, especially if we stand not upon our watch, Satan will take occasion to return, and sin will revive in us. Matt. xii. 43 — 45. I will add a few cautions touching this excellent but neglected duty of fasting. 1st. The body, although it must be kept under, 1 Cor. ix. 27, Col. ii. 23; yet it must not be destroyed with fasting. It must not be so w^eakened as to be disabled to perform the works of your ordinary calling. THE christian's DAILY WALK. 85 2d. In private fasts, you must not be open, but as private as conveniently you may, Matt. vi. 16. 3d. Separate not the inward from the outward w^ork in fasting, Isa. Iviii. 6, 7. 4th. Think not to merit by your fasting, as papists do. 5th. Presume not that presently upon the work done, God must grant every petition, as hypocrites do, that say to him, We have fasted, and thou dost not regard it, Isa. Iviii. 3. You may and must expect a gracious hearing upon your unfeigned humiliation, Matt. xxi. 22 ; but as for when and how, you must wait patiently : faith secures you of good success, 1 John V. 14, but neither prescribes unto God how, Isa. xl. 13, nor yet does it make haste, Isa. xxviii. 16 ; but waits his leisure, when in his wisdom he shall judge it most seasonable. CHAPTER V. OF THE lord's DAY, OR CHRISTIAN SABBATH. On the Sabbath or Lord's day, you must remember to keep it holy, according to the commandment, Exod. XX. 8 — 11, XXXV. 2, 3. For this cause consider, (1.) The divine institution of the Lord's day, or Christian Sabbath. First, Put a difference between this and the other six days, even as you put a difference between the bread and wine in the sacrament, and that which is for common use. And that because it is set apart for holy use, by divine institution. For as the seventh day, from the beginning of the creation, until the day of Christ's blessed resurrection ; so our Lord's day, which is the day of the resurrection, is by divine in- stitution moral. The commandment to keep an holy rest upon the seventh day, after the six days of work (which is the substance of the fourth commandment) 8 86 THE christian's daily walk. remains the same. And this Adam (no doubt by the instinct of uncorrupted nature, which desires a time for God's honour and solemn worship) knowing that God finished the creation in six days, and rested on the seventh, would have observed ; yet it w^as re- quisite that the particular day should be by institution, for natural reason could not certainly tell him which day. The Lord of the Sabbath therefore limited it unto the seventh from the creation, until Christ's re- surrection, and then removed it to the day w^e keep, which is the first. Now it appears, that it was the will of our Lord and Saviour Christ, that we should, since his resurrection, keep for our Sabbath that first day of the week ; for- asmuch as he arose on that day, John xx. 1 — 19, and appeared divers times on this our Lord's day to his disciples before his ascension ; and did on this day, being the day of pentecost, Acts ii. 1 — 4, fill his dis- ciples with the gifts of the Holy Ghost, they being assembled together; all which gives a pre-eminence to this day,, and a probability to the point. But inasmuch as the apostles, 1 Cor. xi. 1, who followed Christ, and delivered nothing but what they received from Christ, 1 Cor. xi. 23. xiv. 37, did observe this day as a Sabbath, 1 Cor. xvi. 1, 2; what can this argue but a divine institution of this day ? The apos- tle Paul might have chosen any other day, for the people to assemble to hear the word, and receive the sacrament : but they assembled to receive the sacra- ment, and to hear the word, upon the first day of the week, which is our Lord's day. Acts xx. 6, 7. Now the approved practice of the apostles, and of the church with them, recorded in Scripture, carries with it the force of a precept. Moreover, the Spirit of God honours this day with the title of the Lord's day. Rev. i. 10, as he does the communion with the title of the Supper of the Lord, 1 Cor. X. 21. xi. 20. What does this argue but as they both have reference to Christ, so they are both appointed by Christ 1 The Spirit of Christ knew the mind of Christ, who thus named this day. 87 (2.) Directions for the religious observance of the Lord's day. Secondly, Being convinced of the holiness of this day, the better to keep it holy when it comes, you must, 1st. On the week day before the Sabbath, or Lord's day, remember it, Exod. xx. 8, 9, to the end that none of your worldly business be left undone, or put off till then; especially upon Saturday, you must prepare for it. Then you must put an end to the works of your calling; and do whatsoever may be well done before- hand, to prevent bodily labour even in your necessary actions, that, when the day comes, you may have less occasion of worldly thoughts, less incumbrance and distractions; and may be more free, both in body and mind, for spiritual exercises. 2d. You yourself, and, as much as in you lies, all under your authority, must rest upon this day, Exod. xxiii. 12; xxxiv. 21, the space of the whole day of four-and-twenty hours, from all manner of works", except those which have true reference to the present day's works of piety, mercy, and true necessity. Matt, xii. 1 — 13, not doing your own ways, not finding your own pleasures, nor speaking your own words Isa. Iviii. 13. 2d. It is not enough that you observe this day as a rest, but you must keep a holy rest. Which that you may do, you must, on your awaking in the morning, make a difference between it and other days, not thinking on any worldly business more than will serve for a general providence, to preserve you from great hurt or loss. Both in your lying awake, and rising in the morning, make use of the former directions, show- ing you how to awake and rise with God. Rise early, Psa. xcii. 2, if it will consist with your health, and not hinder your fitness for spiritual exercises through drowsiness afterward, that you may show forth God's loving-kindness in the morning. Double your devotions on the Lord's day, as the Jews did their morning and evening sacrifice on the Sabbath day. Numb, xxviii. 3, 9, 10. Prepare yourself for