Some general directions for a comfortable walking with God delivered in the lecture at…Some generall directions for a comfortable walking with God deliuered in the lecture at…
Some general directions for a comfortable walking with God delivered in the lecture at Kettering in Northamptonshire, with enlargement: by Robert Bolton ...Some generall directions for a comfortable walking with God deliuered in the lecture at Kettering in Northhamptonshire, with enlargement: by Robert Bolton ...
Robert Bolton 1572–1631London: printed by Felix Kyngston for Edmund Weaver, 1626London: printed by Felix Kyngston for Edmund Weauer, 1626
[16], 224, 227-391, [3] p. · 141k words · STC 3251 · ESTC S106476
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
My meaning then in this point is; that those greater matters be dearliest prized, and principally plied proportionably to their worth and weight: and yet these lesser things not1 neglected. It is too true, that those who are more fierce, and forward about the ceremonials, and circumstantials, then truly hot and zealous in the essentials, and substantials of Christianity, prove too often vain-gloriously, and proudly ⟨p. 60⟩mounted upon that foul hellish fiend, Hypocrisy, and posting apace towards some fearful Apostasy, or Anabaptisticall frenzy.
My meaning then in this point is; that those greater matters be dearliest prized, and principally plied proportionably to their worth and waight: and yet these lesser things not1 neglected. It is too true, that those who are more fierce, and forward about the ceremonials, and circumstantials, then truly hot and zealous in the essentials, and substantials of Christianity, prooue too often vaine-gloriously, and proudly ⟨p. 60⟩mounted vpon that foule hellish fiend, Hypocrisie, and posting apace towards some fearefull Apostacy, or Anabaptisticall phrensie.
VI. Let thy spirit, mindful of its own heavenly birth, immortal nature, and everlasting home, ever generously fortify it self with victorious resolution against worldliness, the canker and cut-throat of all heavenly-mindedness, and hearty conversation above. Of all the foul fiends, that haunt the hearts of carnal men, there is none that holds a stronger opposition, and counter-motion to walking with God, then covetousness. Ambition, sensuality, and other ways of death, cut off their slaves with an accursed disacquaintance, and estrangement far enough from all comfortable access unto the Throne of Grace: but affections nailed and glued to the Earth, have this pestilent precedency, that they hold the remotest point of declination, from the warmth and influence of any sweet communion with the Sun of righteousness, and Gods glorious face. All earthly-minded men ordinarily, howsoever they may be outwardly restrained and reserved, are secret deriders of the power of godliness, holy strictness of the Saints, and mysteries of Grace. And the Pharisees also, saith
. who were covetous, heard all these things: and they derided him: even mocked, and made themselves merry with the searching, and heart piercing Sermons of the Son of God. Their hearts, and hopes are wholly anchored upon the Earth, and locked up in their chests: and therefore they dream of no other heaven, then their golden hoards, heaps of wealth, and present temporal happiness. Whereas notwithstanding, one refreshing glimpse shining, and shed into our hearts from Gods pleased face, and well-grounded assurance of being His, is infinitely more worth then all the Gold that ever the Sun made, or shall make while it stands in Heaven.
VI. Let thy spirit, mindfull of its owne heauenly birth, immortall nature, and euerlasting home, euer generously fortifie it selfe with victorious resolution against worldlinesse, the canker and cut-throate of all heauenly-mindednes, and hearty conuersation aboue. Of all the foule fiends, that haunt the hearts of carnall men, there is none that holds a stronger opposition, and counter-motion to walking with God, then couetousnesse. Ambition, sensualitie, and other wayes of death, cut off their slaues with an accursed disacquaintance, and estrangement farre enough from all comfortable accesse vnto the Throne of Grace: but affections nailed and glued to the Earth, haue this pestilent precedency, that they hold the remotest point of declination, from the warmth and influence of any sweete communion with the Sunne of righteousnesse, and Gods glorious face. All earthly-minded men ordinarily, howsoeuer they may be outwardly restrained and reserued, are secret deriders of the power of godlinesse, holy strictnesse of the Saints, and mysteries of Grace. And the Pharises also, saith Luke, chap. 16. 14. who were couetous, heard all these things: and they derided him: euen mockt, and made themselues merry with the searching, and heartpiercing Sermons of the Sonne of God. Their hearts, and hopes are wholly anchored vpon the Earth, and lockt vp in their chests: and therefore they dreame of no other heauen, then their golden hoards, heapes of wealth, and present temporall happinesse. Whereas notwithstanding, one refreshing glimpse shining, and shed into our hearts from Gods pleased face, and well-grounded assurance of being His, is infinitely more worth then all the Gold that euer the Sunne made, or shall make while it stands in Heauen.
VII. Let thy holy affections be ever thoroughly warmed, and ravished aextraordinarily with the love of God. ⟨p. 61⟩To which, there are infinite inflaming motives and Obligations.
VII. Let thy holy affections bee euer thorowly warmed, and rauisht aextraordinarily with the loue of God. ⟨p. 61⟩To which, there are infinite inflaming motiues and Obligations.
aSi amator Dei esse vis, •yncerissimis medullis, ca• que •ijs ipsum d•lige ipsum a•a, illi fl•gra, illi inhia, qu• […] nihil inuenis, quo melius, quo l•tius, quo diuturnius, Aug. in Psal. 85. Coelum & terra, & omnia quae in eis sunt, non cessant mihi dicere, •t amem Dominum meum! Tom. 9 pag. 1003.Si amator Dei esse vis, •yncerissimis medullis, ca• que •ijs ipsum d•lige ipsum a•a, illi fl•gra, illi inhia, qu•〈…〉 nihil inuenis, quo melius, quo l•tius, quo diuturnius, Aug. in Psal. 85. Coelum & terra, & omnia quae in eis sunt, non cessant mihi dicere, •t amem Dominum meum! Tom. 9 pag. 1003.
1 He being absolutely considered, is immeasurably lovely. The most attractive objects of insatiable love, and all amiable excellencies, are eminently and transcendently triumphant in him eternally; Beauty, Glory, Worth, Wisdom, Greatness, Goodness, Holiness, Purity, any thing, every thing that is any ways admirable and loveworthy.
1 Hee being absolutely considered, is immeasurably louely. The most attractiue obiects of insatiable loue, and al amiable excellencies, are eminently and transcendently triumphant in him eternally; Beauty, Glory, Worth, Wisedome, Greatnesse, Goodnesse, Holinesse, Puritie, any thing, euery thing that is any wayes admirable and loueworthy.
2. Or consider Him in relation to thy self; and shouldest thou every moment through an interminable time, lay down ten thousand lives for His sake, thou couldest never come near the requital of the least inch of His infinite love towards thee, which reacheth from everlasting, to everlasting. 1. He bore thee in the bosom of this His free love from all eternity, and that so dearly, that from the same eternity, He decreed that His own dear Son should die for thee. 2. He brought thee out of the abhorred state of being nothing, into the rank of his reasonable and noblest creatures. 3. He bought thee again, when thou hadst wilfully lost thy self, with the hearts-blood of His only Sonne. 4. He preserves thee every day from a thousand dangers, a thousand deaths, which might seize upon thee, both from within, and from without. 5▪ He will shortly crown thee with everlasting life, fullness of joy, and pleasures at his right hand for evermore.
2. Or consider Him in relation to thy selfe; and shouldest thou euery moment thorow an interminable time, lay down ten thousand liues for His sake, thou couldest neuer come neere the requitall of the least inch of His infinite loue towards thee, which reacheth from euerlasting, to euerlasting. 1. He bore thee in the bosome of this His free loue from all eternitie, and that so dearely, that from the same eternity, He decreed that His owne deare Sonne should die for thee. 2. Hee brought thee out of the abhorred state of being nothing, into the ranke of his reasonable and noblest creatures. 3. Hee bought thee againe, when thou hadst wilfully lost thy selfe, with the hearts-blood of His onely Sonne. 4. He preserues thee euery day from a thousand dangers, a thousand deaths, which might seize vpon thee, both from within, and from without. 5▪ He will shortly crowne thee with euerlasting life, fulnesse of ioy, and pleasures at his right hand for euermore.
3. Thirdly, consider the unquenchable impatience of Christs inflamed love unto thee, now washed with His Blood, and beautified with His grace, Cant. 4. 9. Thou hast ravished my heart, saith He to the Church, and by consequent to every true Christian, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck. Now love is of that alluring nature, that many times it will draw love from a man, when there is no lovely part in the party loving. What a deal of love then doth the Sovereign Lord of all goodness, the well-spring of all beauty, excellency, and sweetness exact at our hands? especially ⟨p. 62⟩sith we are his mere creatures, in respect both of our natural being, outward state, gracious state, and state of glory? See how His spiritual amiableness is shadowed by outward beauties, Cant. 5. 10.
3. Thirdly, confider the vnquenchable impatiencie of Christs inflamed loue vnto thee, now washed with His Blood, and beautified with His grace, Cant. 4. 9. Thou hast rauished my heart, saith He to the Church, and by consequent to euery true Christian, my sister, my spouse, thou hast rauished my heart with one of thine eyes, with one chaine of thy necke. Now loue is of that alluring nature, that many times it will draw loue from a man, when there is no louely part in the partie louing. What a deale of loue then doth the Soueraigne Lord of all goodnesse, the well-spring of all beauty, excellencie, and sweetnesse exact at our hands? especially ⟨p. 62⟩sith wee are his meere creatures, in respect both of our naturall being, outward state, gracious state, and state of glory? See how His spirituall amiablenesse is shadowed by outward beauties, Cant. 5. 10.
VIII. Prize the fruition of Gods pleased face, a nearer communion and acquaintance with His blessed Majesty, the love and light of His countenance; and thereupon a free and frequent access, with an humble boldness, unto the throne of Grace, at a far higher and more unvaluable rate, than heaven and earth; as a very real fruitful fore-taste of eternal joys. For to say no more at this time; If thou hold an holy familiarity with thy God, and He look pleasedly upon thee, thou shalt grasp Jesus Christ more sweetly and feelingly in the arms of thy Faith; partake more plentifully of the joyful freedom, presence, and communication of His comforting Spirit; be guarded more strongly and narrowly by His glorious Angels; suck more sweetness and heavenly Manna out of the Ministry, and other His blessed Ordinances; walk in safety amongst the creatures, like an unconquerable Lyon: Thou shalt be in a league with the stones of the field, and the beasts of the field shall be at peace with thee: when thou goest, thy gate shall not be strait; and when thou runnest, thou shalt not fall: when thou sleepest, thy sleep shall be sweet; thou shalt dwell safely, and none shall make thee afraid: Thou shalt never more be afraid of any evil tidings, or of destruction when it cometh: when thou passest through the waters, thy God shall be with thee; and through rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee, &c. And if at any time thou be seized upon with any cross or calamity from any of the creatures; any trouble or temptation, from man or Devil; any louring or cruelty from the iniquity of the times, or persecutors of the Truth; yet the refreshing beams of Gods pleased face shining upon thy heart, through the darkness of such discomforts, will sweetly mitigate, revive, and infinitely make amends for all. The poison and curse of them shall never come near thy soul. The Lord in ⟨p. 63⟩the mean time, like an Eagle fluttering about her nest, will1 most tenderly defend and protect thee, Esa. 31. 5. and at length most certainly come like a young Lyon roaring on his prey for thy rescue and glorious enlargement, Isa. 31. 4.
VIII. Prize the fruition of Gods pleased face, a neerer communion and acquaintance with His blessed Maiestie, the loue and light of His countenance; and thereupon a free and frequent accesse, with an humble boldnes, vnto the throne of Grace, at a far higher and more vnualuable rate, than heauen and earth; as a very reall fruitfull fore-taste of eternall ioyes. For to say no more at this time; If thou hold an holy familiaritie with thy God, and He looke pleasedly vpon thee, thou shalt graspe Iesus Christ more sweetly and feelingly in the armes of thy Faith; partake more plentifully of the ioyfull freedome, presence, and communication of His comforting Spirit; be garded more strongly and narrowly by His glorious Angels; sucke more sweetnesse and heauenly Manna out of the Ministerie, and other His blessed Ordinances; walke in safetie amongst the creatures, like an vnconquerable Lyon: Thou shalt bee in a league with the stones of the field, and the beasts of the field shall be at peace with thee: when thou goest, thy gate shall not be straite; and when thou runnest, thou shalt not fall: when thou sleepest, thy sleepe shall be sweet; thou shalt dwell safely, and none shall make thee afraid: Thou shalt neuer more be afraid of any euill tidings, or of destruction when it commeth: when thou passest thorow the waters, thy God shall bee with thee; and thorow riuers, they shall not ouerflow thee: when thou walkest thorow the fire, thou shalt not bee burnt; neither shall the flame kindle vpon thee, &c. And if at any time thou bee seized vpon with any crosse or calamitie from any of the creatures; any trouble or temptation, from man or Deuill; any lowring or crueltie from the iniquitie of the times, or persecuters of the Truth; yet the refreshing beames of Gods pleased face shining vpon thy heart, through the darknesse of such discomforts, will sweetly mitigate, reuiue, and infinitely make amends for all. The poyson and curse of them shall neuer come neere thy soule. The Lord in ⟨p. 63⟩the meane time, like an Eagle flutttering about her nest, will1 most tenderly defend and protect thee, Esa. 31. 5. and at length most certainly come like a yong Lyon roaring on his prey for thy rescue and glorious enlargement, Isa. 31. 4.
IX. Labour by a constant watch to keep thy heart in a spiritual temper still, and still sweetly content, and fruitfully conversant in the Mystery of Christ, and Secrets of His Kingdom,1 which thou shalt more easily do; If thou first rejoice in God, his Word & Graces, as thy chiefest joy, and greatest advantage. 2. By all earthly things, be drawn to the love of heavenly. For though God hath appointed but one Sabbath in seven days for his more solemn public worship, yet to a Christian, every day is sanctified to be a rest from all the deeds of the flesh, wherein he is to walk with his God, and show forth the religious keeping of his heart and good conscience, in every action of his whole life; so making every passage of his particular Calling, a part of Christian obedience, and duty unto God. 3. Let the nobleness of thine enlarged Spirit, as infinitely disdain to be any ways, upon any terms, in bondage to the corruptions of the times; so find a far sweeter relish, and take incomparably more contentment in the services of thy Lord, and his holy Ordinances, then in all his outward benefits, and favours of this life. For as the best of these abused, will most certainly at the Bar of God, turn scourges and Scorpions to the worldling; conscience; and in the mean time, there is no2 man so assured of his honour, of his riches, health, or life; but that he may be deprived of either, or all, the very next hour, or day to come; so the other will prove unto the Christian, having been conscionably and constantly exercised in them, as a rich stock, to bring in comfort, patience, and inward peace, in his most need and greatest extremity. 4. As soon as thou discoverest any spiritual weakness or decay, any extraordinary assault, temptation, deadness, &c. complain betime, cry mightily unto God, give him no rest; neither give over seeking, until he return unto thy soul, with power, and life again. If ordinary means will not ⟨p. 64⟩prevail, press upon him with extraordinary: if then he do not revive thee with wonted quickening vigour, wait with a patient wakeful longing of all the powers of thy soul; and then all this while thy soul is still in its true spiritual temper, and a most blessed state. See Isa. 30. 18. 5. Decline watchfully all occasions of falling from thy first love, fervency, and heavenly-mindedness:
IX. Labour by a constant watch to keepe thy heart in a spirituall temper still, and still sweetly content, and fruitfully conuersant in the Mystery of Christ, and Secrets of His Kingdome,1 which thou shalt more easily doe; If thou first reioyce in God, his Word & Graces, as thy chiefest ioy, and greatest aduantage. 2. By all earthly things, be drawne to the loue of heauenly. For though God hath appointed but one Sabbath in seuen dayes for his more solemne publike worship, yet to a Christian, euery day is sanctified to be a rest from all the deeds of the flesh, wherein he is to walke with his God, and shew forth the religious keeping of his heart and good conscience, in euery action of his whole life; so making euery passage of his particular Calling, a part of Christian obedience, and dutie vnto God. 3. Let the noblenesse of thine inlarged Spirit, as infinitely disdaine to be any wayes, vpon any termes, in bondage to the corruptions of the times; so finde a farre sweeter rellish, and take incomparably more contentment in the seruices of thy Lord, and his holy Ordinances, then in all his outward benefits, and fauours of this life. For as the best of these abused, will most certainly at the Barre of God, turne scourges and Scorpions to the worldling; conscience; and in the meane time, there is no2 man so assured of his honour, of his riches, health, or life; but that hee may be depriued of either, or all, the very next houre, or day to come; so the other will prooue vnto the Christian, hauing beene conscionably and constantly exercised in them, as a rich stocke, to bring in comfort, patience, and inward peace, in his most neede and greatest extremity. 4. Assoone as thou discouerest any spirituall weakenesse or decay, any extraordinarie assault, temptation, deadnesse, &c. complaine betime, cry mightily vnto God, giue him no rest; neither giue ouer seeking, vntill hee returne vnto thy soule, with power, and life againe. If ordinarie meanes will not ⟨p. 64⟩preuaile, presse vpon him with extraordinary: if then he doe not reuiue thee with woonted quickning vigour, waite with a patient wakefull longing of all the powers of thy soule; and then all this while thy soule is still in its true spirituall temper, and a most blessed state. See Isa. 30. 18. 5. Decline watchfully all occasions of falling from thy first loue, feruencie, and heauenly-mindednesse:
as spiritual pride, known hypocrisy, desire to be rich, discontinuance of thine intimateness with the godly, neglect of thy particular Calling, or daily watch over thy heart; ungodly company, form in religious duties, coldness and customariness in the use of the means, &c. 6. Suffer not thine affections to be chained down, and set too much upon those things which the common sort and greatest part of men seek after insatiably, and slavishly sink under; praise, profit, credit, acceptation with the world, favour of great Ones; mirth, pleasures, ease, fear, sorrow, earthly contentment, preferment, wealth, long life, or any worldly thing: but debase, and dis-esteem all other delights in respect of doing Gods will; which should ever be unto thee meat and drink, thy chiefest and choicest recreation, and only Paradise upon earth.
as spirituall pride, knowne hypocrisie, desire to be rich, discontinuance of thine intimatenesse with the godly, neglect of thy particular Calling, or dayly watch ouer thy heart; vngodly company, forme in religious duties, coldnesse and customarinesse in the vse of the meanes, &c. 6. Suffer not thine affections to bee chained downe, and set too much vpon those things which the common sort and greatest part of men seeke after insatiably, and slauishly sinke vnder; praise, profit, credit, acceptation with the world, fauour of great Ones; mirth, pleasures, ease, feare, sorrow, earthly contentment, preferment, wealth, long life, or any worldly thing: but debase, and dis-esteeme all other delights in respect of doing Gods will; which should euer bee vnto thee meate and drinke, thy chiefest and choisest recreation, and onely Paradise vpon earth.
X. Let thy soul full *often so are aloft upon the wings of faith, unto the glory of the Empyrean Heaven, where God dwelleth, and bathe it self before-hand with many a sweet meditation in that everlasting bliss above. Oh think with thy self, (though it far pass the reach of any mortal thought) what an infinite inexplicable sweetness it will be, to look for ever upon the glorious Body of Jesus Christ, shining with incomprehensible beauty; and to consider, that even every vein of that blessed Body bled to bring thee to heaven: and that it being with such excess of glory hypostatically united unto the second person in the Trinity, hath honoured and advanced thy nature, in that respect, far above the brightest Cherub! To say nothing of the beauty and brightness of that ever-blessed Place, that unapproachable Light, which besets Gods dreadful Throne, the ⟨p. 65⟩walking arm in arm with the Angels of God, that everlasting joyful communion, and conversing with the dearest Christian friends, and all the crowned Saints, and innumerable felicities moe, which infinitely surpass in excellency and sweetness, the comprehension of the largest heart, and expression of any Angels tongue: contemplate principally the Fountain of all thy bliss; how the mighty JEHOVAH, God blessed for ever, will pour out of Himself, by the influence of Beatifical Vision, as they call it, perpetual rivers of unutterable joys, and pleasures upon thy glorified Body and Soul, through all eternity; even as the Sun pours out his beams and shining every day afresh upon the world, without emptiness or end: and with such variety, (for he is infinite) that they shall be unto thee, as fresh, as new, as sweet, as ravishing, millions of years after thou hast dwelt in those Mansions of rest, as they were, the very first moment thou enteredst that blissful Place. Such fixed considerations as these, of things above, will serve as notable helps to draw and keep thy heart Heaven-ward, and may mightily move thee to delight in God, and to hold it the sweetest life upon earth, to walk with him in the ways of Purity and Peace.
X. Let thy soule full *often so are aloft vpon the wings of faith, vnto the glory of the Empyrean Heauen, where God dwelleth, and bathe it selfe before-hand with many a sweet meditation in that euerlasting blisse aboue. Oh thinke with thy selfe, (though it farre passe the reach of any mortall thought) what an infinite inexplicable sweetnesse it will be, to looke for euer vpon the glorious Bodie of Iesus Christ, shining with incomprehensible beautie; and to consider, that euen euery veine of that blessed Bodie bled to bring thee to heauen: and that it being with such excesse of glory hypostatically vnited vnto the second person in the Trinity, hath honoured and aduanced thy nature, in that respect, far aboue the brightest Cherub! To say nothing of the beauty and brightnesse of that euer-blessed Place, that vnapprochable Light, which besets Gods dreadfull Throne, the ⟨p. 65⟩walking arme in arme with the Angels of God, that euerlasting ioyfull communion, and conuersing with the dearest Christian friends, and all the crowned Saints, and innumerable felicities moe, which infinitely surpasse in excellencie and sweetenesse, the comprehension of the largest heart, and expression of any Angels tongue: contemplate principally the Fountaine of all thy blisse; how the mighty IEHOVAH, God blessed for euer, will powre out of Himselfe, by the influence of Beatificall Vision, as they call it, perpetuall riuers of vnutterable ioyes, and pleasures vpon thy glorified Body and Soule, thorow all eternity; euen as the Sunne powres out his beames and shining euery day af•esh vpon the world, without emptinesse or end: and with such variety, (for hee is infinite) that they shall bee vnto thee, as fresh, as new, as sweete, as rauishing, millions of yeeres after thou hast dwelt in those Mansions of rest, as they were, the very first moment thou enteredst that blisfull Place. Such fixed considerations as these, of things aboue, will serue as notable helpes to draw and keepe thy heart Heauen-ward, and may mightily moue thee to delight in God, and to hold it the sweetest life vpon earth, to walke with him in the wayes of Puritie and Peace.
*Anima quae amat, ascendit frequenter, & currit familiariter per plate as coelestis Jerusalem, visi•ando Patriarchas & Prophetas, saluando Apostolos, admirando exerci•us Martyrum, & Confessorum, &c. Aug. Tom. 9. pag. 1003.Anima quae amat, ascendit frequenter, & currit familiariter per plate as coelestis Hierusalem, visi•ando Patriarchas & Prophetas, saluando Apostolos, admirando exerci•us Martyrum, & Confessorum, &c. Aug. Tom. 9. pag. 1003.
Methinks, if a man do but once a day seriously and solemnly thus cast up the eye of his Faith, upon that never-fading Crown of Life, which after an inch of time, shall eternally rest upon his head, the goodly splendour thereof, and beams of that incomparable joy, should be able to dispel those mists of fading vanities, and hurtful fumes of honours, riches, and earthly pleasures, which this great dung-hill of the World, heated by the fire of inordinate lust, doth evaporate, and interpose between the sight of the soul and celestial Bliss: So that he might with more affectionate freedom, and contempt of earth, have his conversation above; and turn the current of all his delights, love, and longings, with more resolution and constancy towards his heavenly home.
Methinkes, if a man doe but once a day seriously and solemnly thus cast vp the eye of his Faith, vpon that neuer-fading Crowne of Life, which after an inch of time, shall eternally rest vpon his head, the goodly splendour thereof, and beames of that incomparable ioy, should be able to dispell those mists of fading vanities, and hurtfull fumes of honours, riches, and earthly pleasures, which this great dung-hill of the World, heated by the fire of inordinate lust, doth euaporate, and interpose betweene the sight of the soule and celestiall Blisse: So that hee might with more affectionate freedome, and contempt of earth, haue his conuersation aboue; and turne the current of all his delights, loue, and longings, with more resolution and constancie towards his heauenly home.
1. First, and before all other things, have a special eye1 and attendance to a sincere, constant, and fruitful performance of holy duties, Gods services. And to say nothing punctually and particularly at this time, of private *reading the Scriptures, public hearing the Word, personal Prayer, and with thy yoke-fellow, if thou live in that estate, singing of Psalms, Meditation, Conference, days of humiliation, &c. of which thou must proportionably make conscience in their due place, observing also in them the ensuing Cautions: for a known gross, customary neglect of any holy duty, religious exercise, divine Ordinance, in its season, may bring a damp upon the rest, and a consumption upon the whole body of Christianity; I say, to leave these and the like, in their courses and turns to be performed also with all good conscience and following Cautions, I only at this time purposely advise, for the better sanctifying thy self and all about thee, to a more comfortable and successful managing of all affairs, businesses, and under-takings, either spiritual or civill; that thou being Master of a Family, for I single out such an one for instance, be ever sure to glorify God amidst thy people, by aMorning and bEvening sacrifice of Prayers and praises to his heavenly Highness.
1. First, and before all other things, haue a speciall eye1 and attendance to a sincere, constant, and fruitfull performance of holy duties, Gods seruices. And to say nothing punctually and particularly at this time, of priuate *reading the Scriptures, publike hearing the Word, personall Prayer, and with thy yoke-fellow, if thou liue in that estate, singing of Psalmes, Meditation, Conference, dayes of humiliation, &c. of which thou must proportionably make conscience in their due place, obseruing also in them the ensuing Cautions: for a knowne grosse, customary neglect of any holy dutie, religious exercise, diuine Ordinance, in its season, may bring a dampe vpon the rest, and a consumption vpon the whole bodie of Christianitie; I say, to leaue these and the like, in their courses and turnes to bee performed also with all good conscience and following Cautions, I onely at this time purposely aduise, for the better sanctifying thy selfe and all about thee, to a more comfortable and successefull managing of all affaires, businesses, and vnder-takings, either spirituall or ciuill; that thou beeing Master of a Family, for I single out such an one for instance, bee euer sure to glorifie God amidst thy people, by aMorning and bEuening sacrifice of Prayers and praises to his heauenly Highnesse.
1Ma•. 6 33.
*Nec solùm vobis sufficiat quòd in Ecclesia divinas lectiones auditis, sed etiam •n domibus vestris, aut ipsi legit, aut alios legentes requisite […] ▪ August. de […], […] 5•.Nec solùm vobis sufficiat quòd in Ecclesia diuinas lectiones auditis, sed etiam •n domibus vestris, aut ipsi legite, aut alios legentes requi•ite 〈…〉▪ August. de 〈…〉, 〈…〉 5•.
aAnte omnes actus seculi, debemus actus habere pietatis, qui nos quiescentes, et dormientes in lectulis custodivit. Quis enim nisi Deus dormientem custodit hominem? qui ita resolutus in somnum, et oblitus sui vigoris humani, à see alienus efficitur, ut nesciat quid ipse sit, ubinam demoretur, adesse sibi certè ipse non possit. Necessarius igitur Deus adest dormientibus, quia dormientes sibi adesse non possunt, et à noctu• nis insidijs genus hominum ipse custodiat; quia id temporis ad custodiendum alter nemo peruigilat. Debeo ergo illi gratiam, qui ut ego securus dormiam, ille peruigilat. Ipse enim nos Deusituros cubitum quodam gremio quietis suscipit; et Thesauro pacis recondito seruat; et caliginum quadam tuition in lucem defendit, &c. Ambr. Lib. S•rm. Serm. 43.Ante omnes actus seculi, debemus actus habere pietatis, qui nos quiescentes, et dormientes in lectulis custodiuit. Quis enim nisi Deus dormientem custodit hominem? qui ita resolutus in somnum, et oblitus sui vigoris humani, à se alienus efficitur, vt nesciat quid ipse sit, vbinam demoretur, adesse sibi certè ipse non possit. Necessarius igitur Deus adest dormientibus, quia dormientes sibi adesse non possunt, et à noctu• nis insidijs genus hominum ipse custodiat; quia id temporis ad custodiendum alter nemo peruigilat. Debeo ergo illi gratiam, qui vt ego securus dormiam, ille peruigilat. Ipse enim nos Deusituros cubitum quodam gremio quietis suscipit; et Thesauro pacis recondito seruat; et caliginum quadam tuitione in lucem defendit, &c. Ambr. Lib. Srm. Serm. 43.
In the discharge of which main duty of Christianity utterly neglected by the most, and empoisoned to many, by their resting only in the work wrought, take heed of growing into form, customariness, cperfunctoriness, which will most certainly draw the very life-blood and breathing out of those holy businesses; being ever the canker and cutthroat of all true godliness, and gracious acceptation with God. Labour therefore by a reverent recollecting all the powers of thy soul, and fresh renewing and strengthening thy watch at every several time, to preserve heart and spirit in those daily devotions, and family-duties. Which thou shalt the better do, if thou look to, 1. A right disposition before: 2. A spiritual behaviour in the doing: 3. An holy carriage afterward.
In the discharge of which maine dutie of Christianitie vtterly neglected by the most, and empoysoned to many, by their resting only in the worke wrought, take heed of growing into forme, customarinesse, cperfunctorinesse, which will most certainely draw the very life-blood and breathing out of those holy businesses; being euer the canker and cutthroate of all true godlinesse, and gracious acceptation with God. Labour therefore by a reuerent recollecting all the powers of thy soule, and fresh renewing and strengthening thy watch at euery seuerall time, to preserue heart and spirit in those daily deuotions, and family-duties. Which thou shalt the better doe, if thou looke to, 1. A right disposition before: 2. A spirituall behauiour in the doing: 3. An holy carriage afterward.
cNon ergo de labijs tantummodò tua procedat oratio: Animo totus intend, intra in recessum pectoris tui, totus ingredere. Non te perfunctorium videat ille, cui te placer desideras. Videat quia ex corde oras, ut te ex corde orantem dignetur audire, Ambr. de Sacra. lib. 6. cap. 3.Non ergo de labijs tantummodò tua procedat oratio: Animo totus intende, intra in recessum pectoris tui, totus ingredere. Non te perfunctorium videat ille, cui te placere desideras. Videat quia ex corde oras, vt te ex corde orantem dignetur audire, Ambr. de Sacra. lib. 6. cap. 3.
1. For the first: 1. Come not before God with any sin lying upon thy conscience unrepented of, or delighted in, see Psal. 66. 18. 2. Neither with passion, wrath, or heartburning against dany. 3. Stir up and quicken the activeness, and particular apprehensions of thy eFaith, about the things desired and deprecated. In a word, in the Apostles words, for that is my meaning; *Lift up holy hands without ⟨p. 68⟩wrath and doubting. Bring, 1. Resolution against all sin, in respect of God: 2. Peace and appeased passions, in respect of men: 3. Assurance to be heard, in respect of thy self. Or thus: Before thou fall upon thy knees, shake off three empoisoning and heavy hindrances, which will clog and clip the wings of thy prayers, that they will never be able to ascend up unto Heaven: sin, anger, distrust: And possess thy heart of three excellent helps, and inflaming furtherances: 1. A right apprehension of Gods dreadfulness, purity, power, &c. 2. A true sense of thy own vileness, abominableness, nothingness, &c. 3. A hearty survey of the infiniteness, and unexpressablenesse of Gods bounty, blessings, and many compassionate forbearances towards thee.
1. For the first: 1. Come not before God with any sinne lying vpon thy conscience vnrepented of, or delighted in, see Psal. 66. 18. 2. Neither with passion, wrath, or heartburning against dany. 3. Stirre vp and quicken the actiuenesse, and particular apprehensions of thy eFaith, about the things desired and deprecated. In a word, in the Apostles words, for that is my meaning; *Lift vp holy hands without ⟨p. 68⟩wrath and doubting. Bring, 1. Resolution against all sinne, in respect of God: 2. Peace and appeased passions, in respect of men: 3. Assurance to be heard, in respect of thy selfe. Or thus: Before thou fall vpon thy knees, shake off three empoysoning and heauy hindrances, which will clog and clip the wings of thy prayers, that they will neuer be able to ascend vp vnto Heauen: sinne, anger, distrust: And possesse thy heart of three excellent helpes, and inflaming furtherances: 1. A right apprehension of Gods dreadfulnesse, puritie, power, &c. 2. A true sence of thy owne vilenesse, abominablenesse, nothingnesse, &c. 3. A heartie suruay of the infinitenesse, and vnexpressablenesse of Gods bountie, blessings, and many compassionate forbearances towards thee.
dCum omni tempore, quantū fleri potest, Christianus vir iracundiam debeat temperate; maximè verò quando ad orationem accedit; ne perturbet animum suum indignatio; ne irae quidam furor impediat orationem. Magis placido accede pectore. Quid enim irasceris? Seruus peccavit. Tu accedis ad orationem; ut tua tibi delicta donentur, & alij indignaris? Ambr. de Sacr. l. 6. c. 4. Duobus modis oratio impeditur, ne impetrare quisque possit, quod postulat: nempe si adhuc homo mala committit; aut si peccanti in se ex toto corde non dimittit, Bern. De modo benè viven. Ser. 49.Cum omni tempore, quantū fleri potest, Christianus vir iracundiam debeat temperate; maximè verò quando ad orationem accedit; ne perturbet animum suum indignatio; ne irae quidam furor impediat orationem. Magis placido accede pectore. Quid enim irasceris? Seruus peccauit. Tu accedis ad orationem; vt tua tibi delicta donentur, & alij indignaris? Ambr. de Sacr. l. 6. c. 4. Duobus modis oratio impeditur, ne impetrare quisque possit, quod postulat: nempe si adhuc homo mala committit; aut si peccanti in se ex toto corde non dimittit, Bern. De modo benè viuen. Ser. 49.
eO homo, faciem tuam non audebas ad coelum attollere; oculos tuos in terrā dirigebas; & subitò accepisti gratiam Christi; omnia tibi peccata dimissa sunt.—Ideò praesume, non de operatione tuâ, sed de Christi gratiâ. Gratiâ enim saluati estis, Apostolus ait. Non ergo hic arrogantia est, sed fides, Ambr. de Sacr. lib 5. cap. 4. In expos. Orat. Domin.O homo, faciem tuam non audebas ad coelum attollere; oculos tuos in terrā dirigebas; & subitò accepisti gratiam Christi; omnia tibi peccata dimissa sunt.—Ideò praesume, non de operatione tuâ, sed de Christi gratiâ. Gratiâ enim saluati estis, Apostolus ait. Non ergo hic arrogantia est, sed fides, Ambr. de Sacr. lib 5. cap. 4. In expos. Orat. Domin.
2. For the second, 1. Repel with an undaunted spirit, and resolute contempt, Satan's blasphemous dinjections, if he be busy that way (and he is ordinarily most spiteful against the best businesses,) and the rather, because if they be heartily abominated and abandoned with heart-rising and loathing, they are put upon the Devils score, and are only thy crosses, not thy esins. 2. Watch over the World with all care and timely opposition, that if it be possible, not an earthly fthought may creep into thy heart all the while. ⟨p. 69⟩3. Strive to hold thy heart in heat, as well in confession as deprecation; in deprecation as petition; in intercession as for personal blessings; as well for purity of heart, as pardon of sin, throughout; though there may be difference of heat, and crying unto God, according to the necessity and nearness of the passage in the prayer, to our particular, or the more universal good desire. Prayer is the creature of the holy Ghost, every part whereof, we should heartily wish, and earnestly wrestle, that He would proportionably animate as it were, and thoroughly enlyue, even as the soul doth the body.
2. For the second, 1. Repell with an vndaunted spirit, and resolute contempt, Satans blasphemous diniections, if he be busie that way (and he is ordinarily most spitefull against the best businesses,) and the rather, because if they be heartily abominated and abandoned with heart-rising and loathing, they are put vpon the Deuils score, and are onely thy crosses, not thy esinnes. 2. Watch ouer the World with all care and timely opposition, that if it be possible, not an earthly fthought may creepe into thy heart all the while. ⟨p. 69⟩3. Striue to hold thy heart in heate, as well in confession as deprecation; in deprecation as petition; in intercession as for personall blessings; as well for puritie of heart, as pardon of sinne, thorowout; though there may bee difference of heate, and crying vnto God, according to the necessitie and neerenesse of the passage in the prayer, to our particular, or the more vniuersall good desire. Prayer is the creature of the holy Ghost, euery part whereof, we should heartily wish, and earnestly wrastle, that He would proportionably animate as it were, and thorowly enlyue, euen as the soule doth the body.
dSolet nequissimu• hostis tam fordidas nonnunquam & impias cogitations inserere menti, ut qui tentatur, dum su•m illud putat esse quod cogitat, dete•orem see per spiritum immundum proposito suo arbitretur effectum: multóque purio•em ammam habuisse see credat, cùm adh•c res seculi amare•. Vult enim ijs, quibus •nuidet, callidissimus […] horrorem proposi•i ex desperatione facere sanctitaris ut eos obsidente tristitiâ, etsi à proposito non re•ocat, certè re•ineat à profectu, August. epist. 142.Solet nequissimu• hostis tam fordidas nonnunquam & impias cogitationes inserere menti, vt qui tentatur, dum su•m illud putat esse quod cogitat, dete•orem se per spiritum immundum proposito suo arbitretur effectum: multóque purio•em ammam habuisse se credat, cùm adh•c res seculi amare•. Vult enim ijs, quibus •nuidet, callidissimus 〈…〉 horrorem proposi•i ex desperatione facere sanctitaris vt eos obsidente tristitiâ, etsi à proposito non re•ocat, certè re•ineat à profectu, August. epist. 142.
eIn illis cogitationibus, quae repugnanti, & inuito animo suggeruntur, quibus mens cum horrore quodam renititur ac res•it,—non est peccatum sine consensu mentis, Idem ibid. Onero•as cogitations in animâ justi • las accipe, quibus resistere vult, & tamen non potest, sed velit, nolit, irruit in oculos mentis muscarum Aegypti pestilentia, & perstrepunt ranae in penetralibus cordis eius. Cogitat homo plerunque terribilia de ide, horribilia de divinitate, & per phantasata corporearum imaginum transotatus, illa sentit, quae vel in confessione evomere peccator oneratus exhorret: & quantò districtiùs non exhibet membra sua, arma iniquitatis peccato, tantò strictiùs huiusmodi spiritu quatitur & pulsatur. Cùm enim ille insatiabilis homicida, ab exteriori sensualitate see videt exclusum, interiori collectis viribus aggeditur. Sed spiritualis homo qui omnia judicat, illius astutias non ignorat. Repimit quod potest: quod autem non potest reprimere, tolerat: quia etsi latratum canis sustinet, morsum non timet. Latrat enim cùm suggerit: tunc verò mordet, cùm ad consensum petrahit: sed cùm non ingerit, quod suggessit, tunc non vulnerat, sed coronat; qui etsi entientem cruciat, non obligat non consentientem, Bern. lib. de Consc. cap. de multip. variet. cogitat.
Rector of Broughton, Northamptonshire.
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bSed & cùm v•spera diem claudit, ipsi debemus per psalterium laudem dicere, & gloriam eius modulatâ suavitat• concinere.—Hoe autem ut faciamus, fratres, non solùm doce•ur ratione; sed etiam admonemur exemplis. Nonne enim videmus minutissimas aves, cùm illucescentem diem aurora producit, in quibusdam nidorum cubiculis variâ dulcedine personare, & id studiosè agere priusquam procedant, ut Creatorem suum, quia loquelâ non possunt, suavitate demulceant? Et quemadmodum unaquaeque earum, quoniam confessione nequit▪ modulis prodat obsequium; ita ut videatur sibi devotiùs gratias agere, quae dulciùs personavit; hoe etiam pacto diei cursu similiter facere? Quid ergo sibi vult ista certis temporibus disposita cantilena, et jugis intentio; nisi gratiarum quaedam sit immoderata confessio? Pastori enim suo avi• i•noxia, quia sermone non potest, suavitate blanditur. Habent enim et aves Pastorem suum; sicut ait Dominus, Respicite volatilia coeli, quoniam non nent, neque me•unt; et Pater vester qui est in coelis pascit illa. At quibus tandem cibis pascuntur aves? vilissi nis scilicet & terrenis. Aves ergo propter viles esca• gratias agunt; •u pretiosissimis epulis pasce•is, & ingratus es? Quis igitur non erubescat sensum hominis habens, sine Psalmorum celebritate diem claudere; cùm ipsae aves ad gratificandum Psalterij suavitate persultent; & eius gloriam, non versuum dulcedine personare, cuius laudem volucres modulatâ cantilenâ pronunciant▪ Imitare ergò, frater, minutissim as ave• mane, & vesper Creatori g•atias referendo. Et si es devotior, imitare Lusciniam, cui quum ad dicendas laudes dies sola non sufficit; nocturna spacia peruigili cantilenâ decurrit, &c. Idem ibid. Ave• cùm eunt cubitum, quasi peracto laetae munere aethera cantu mulcere consuêrunt, ut decursi vel adoriendi noct•rni juxta ac di•rni temporis lauds suo referant Creatori. Magnum incentivum excitandae nobis devotionis: Quis enim sensum hominis gerens, non erubescat sine Psalmorum celebritate diem claudere, cùm etiam minutissimae aves solenni devotion, & dulci carmine ortus dierum ac noctium prosequantur? Idem Hexam. lib. 5. ca. 12. Ad omne opus quodcunque inchoaveris facere, primùm inuoca Deum, & gratias ei age, & cùm consummaveris illud, similiter fac, August. Tom. 4▪ p•r. 2. pag. 540.Sed & cùm v•spera diem claudit, ipsi debemus per psalterium laudem dicere, & gloriam eius modulatâ suauitat• concinere.—Hoe autem vt faciamus, fratres, non solùm doce•ur ratione; sed etiam admonemur exemplis. Nonne enim videmus minutissimas aues, cùm illucescentem diem aurora producit, in quibusdam nidorum cubiculis variâ dulcedine personare, & id studiosè agere priusquam procedant, vt Creatorem suum, quia loquelâ non possunt, suauitate demulceant? Et quemadmodum vnaquaeque earum, quoniam confessione nequit▪ modulis prodat obsequium; ita vt videatur sibi deuotiùs gratias agere, quae dulciùs personauit; hoe etiam pacto diei cursu similiter facere? Quid ergo sibi vult ista certis temporibus disposita cantilena, et iugis intentio; nisi gratiarum quaedam sit immoderata confessio? Pastori enim suo aui• i•noxia, quia sermone non potest, suauitate blanditur. Habent enim et aues Pastorem suum; sicut ait Dominus, Respicite volatilia coeli, quoniam non nent, neque me•unt; et Pater vester qui est in coelis pascit illa. At quibus tandem cibis pascuntur aues? vilissi nis scilicet & terrenis. Aues ergo propter viles esca• gratias agunt; •u pretiosissimis epulis pasce•is, & ingratus es? Quis igitur non erubescat sensum hominis habens, sine Psalmorum celebritate diem claudere; cùm ipsae aues ad gratificandum Psalterij suauitate persultent; & eius gloriam, non versuum dulcedine personare, cuius laudem volucres modulatâ cantilenâ pronunciant▪ Imitare ergò, frater, minutissim as aue• mane, & vespere Creatori g•atias referendo. Et si es deuotior, imitare Lusciniam, cui quum ad dicendas laudes dies sola non sufficit; nocturna spacia peruigili cantilenâ decurrit, &c. Idem ibid. Aue• cùm eunt cubitum, quasi peracto laetae munere aethera cantu mulcere consuêrunt, vt decursi vel adoriendi noct•rni iuxta ac di•rni temporis laudes suo referant Creatori. Magnum incentiuum excitandae nobis deuotionis: Quis enim sensum hominis gerens, non erubescat sine Psalmorum celebritate diem claudere, cùm etiam minutissimae aues solenni deuotione, & dulci carmine ortus dierum ac noctium prosequantur? Idem Hexam. lib. 5. ca. 12. Ad omne opus quodcunque inchoaueris facere, primùm inuoca Deum, & gratias ei age, & cùm consummaueris illud, similiter fac, August. Tom. 4 pr. 2. pag. 540.
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In illis cogitationibus, quae repugnanti, & inuito animo suggeruntur, quibus mens cum horrore quodam renititur ac res•it,—non est peccatum sine consensu mentis, Idem ibid. Onero•as cogitationes in animâ iusti • las accipe, quibus resistere vult, & tamen non potest, sed velit, nolit, irruit in oculos mentis muscarum Aegypti pestilentia, & perstrepunt ranae in penetralibus cordis eius. Cogitat homo plerunque terribilia de •ide, horribilia de diuinitate, & per phantas•ata corporearum imaginum trans•otatus, illa sentit, quae vel in confessione euomere peccator oneratus exhorret: & quantò districtiùs non exhibet membra sua, arma iniquitatis peccato, tantò strictiùs huiusmodi spiritu quatitur & pulsatur. Cùm enim ille insatiabilis homicida, ab exteriori sensualitate se videt exclusum, interiori collectis viribus agg•editur. Sed spiritualis homo qui omnia iudicat, illius astutias non ignorat. Rep•imit quod potest: quod autem non potest reprimere, tolerat: quia etsi latratum canis sustinet, morsum non timet. Latrat enim cùm suggerit: tunc verò mordet, cùm ad consensum pe•trahit: sed cùm non ingerit, quod suggessit, tunc non vulnerat, sed coronat; qui etsi •entientem cruciat, non obligat non consentientem, Bern. lib. de Consc. cap. de multip. variet. cogitat.
fQuando enim orans cogitat de uxore, de filijs, de mancipijs, de domo, de possessionibus, depecoribus, de militia, de lucro, de capsis, et alijs, quae sunt innumerabilia, quae super cor incautè orantis ascendunt: nonne tibi videtur haec synagoga malorum? Ch•ysost. •om. 13 in cap. 6. Mat. Plerunque negotiator veni•ns ad orationem; aut avarus de pecuniâ cogitat; alter de lucro; alter de honore; alter de cupiditate; et p•tat quòd eum Deus possit audire? Ambro. lib. 6. De sacram. cap. 5. Cogitatio omnis secularis et carnalis absced at, nec quicquam tunc animus, quàm id solùm cog•tet, quod precatur.—Quae autem segnitia est alienati et capi ineptis cogitationibus et prophanis, cùm Dominum deprecaris: quasi fit aliud, quod magis deb•as cogitate, quàm qd cum Deo loquaris. Quomodo te audiri à Deo postulas; cum te ipse no• audias? Vis esse Deum memorem tui, quando tu ipse memor •ui non sis? Cyprian. de […] Dominic•.Quando enim orans cogitat de vxore, de filijs, de mancipijs, de domo, de possessionibus, depecoribus, de militia, de lucro, de capsis, et alijs, quae sunt innumerabilia, quae super cor incautè orantis ascendunt: nonne tibi videtur haec synagoga malorum? Ch•ysost. •om. 13 in cap. 6. Mat. Plerunque negotiator veni•ns ad orationem; aut auarus de pecuniâ cogitat; alter de lucro; alter de honore; alter de cupiditate; et p•tat quòd eum Deus possit audire? Ambro. lib. 6. De sacram. cap. 5. Cogitatio omnis secularis et carnalis absced at, nec quicquam tunc animus, quàm id solùm cog•tet, quod precatur.—Quae autem segnitia est alienati et capi ineptis cogitationibus et prophanis, cùm Dominum deprecaris: quasi fit aliud, quod magis deb•as cogitate, quàm qd cum Deo loquaris. Quomodo te audiri à Deo postulas; cum te ipse no• audias? Vis esse Deum memorem tui, quando tu ipse memor •ui non sis? Cyprian. de 〈…〉 Dominic•.
