most High in this fulness go forth to meet your God with joy and full assurance of a supply of what yee need Concerning a right manner and spirituall behaviour in the duty of prayer observe 1. Fix thy mind and faith upon God in the flesh of Christ who is God with us and neere us else he cannot be comprehended by us eye the flesh of our Advocate united to the deity and hold the eye of thy faith upon it all the while thou art in prayer which gives life and strength to prayer else thy prayer is but a morall devotion a meere shadow by the flesh of Christ so united we have union with God and accesse to God which else could not and the more our faith layeth hold upon this flesh of Christ so united to the divinitie and we also by it the more the Ordinance imparts Gods goodnesse unto the soule for whatsoever vertue there is in any thing it 's conveyed by application and touching of it that whereby wee touch God is our faith which never toucheth him but it draweth vertue from him but that in which our happinesse consists is our union with the divinitie by Christs humanitie which is full and admits not of any degrees 2. Pray in knowledge and not in ignorance Joh. 5. 14. 3. Watch and pray against Satans discouragements sloath ease vanitie of minde that if it were possible no vaine thought might come in all the while 4. Pray as thy present state condition and frame of spirit requires 5. Strive for the best affections thou canst in prayer those ravishing which may carry thee furthest from thy selfe and neerest to communion with God and looke to the bottome upon which thy affections stand as faith and inward grace and eying a promise serve God with all thy might courage strength with frequency and fervency for time zeale intention long prayers oft dead others affection it 's good to pray briefly and often as Christ Mat. 26. 39. Consider what others can beare minde the time occasion and season in long prayers we must take heed of custome superstition and ambition and in short of prophanenesse and carelesnesse whether long or short you must pray with affection as joy desires and griefe 6. When thou prayest to one in the deity mind all three and sever them not the object of our worship must be the union of the flesh with the Trinitie 7. Give God all thy heart and see that thy heart and tongue goe together all the while and observe when and in what the heart draws backe c. 8. If thou canst observe Gods order first expresse Gods greatnesse next his goodnesse and his goodnesse to thee his large love and thy ill requiting him be thankfull for former mercies 1 Chron. 15. 13. Seeke and aske spirituall blessings before earthly c. If time will permit confesse thy sins freely to God with inward griefe and in faith beg the Spirit of supplication and mourning Zech. 12. 10. And let all mourning flow from faith of thy person accepted and sinnes forgiven or else all thy mourning and teares are worth nothing and no better then the howllng of a dog but that mourning which flowes from faith of pardon is a sweet grace and an acceptable sacrifice to God In thankesgiving it is fit we should be as much and as large in it as in requests be as ready to be thankfull for mercies thou hast as to aske new ones spirituall temporall c. Be thankfull for all to thee thine and others and thou shalt not be barren for either matter or manner wee ought to be more ready to be thankfull then to crave what wee want wee should prefer God before our selves In supplication aske the Spirit of prayer to pray in the holy Spirit and in understanding c. and aske all graces and temporall things in faith and a blessing upon all and be content to be at Gods dispose in all and wait Gods time know if God heareth thee not in that kinde thou desirest he intends that which is better for thee in stead thereof God hath not absolutely promised thee measure of grace and temporall things in particular and so sometimes denies them in love to his because not fit for them therefore aske with submission Adde fervency and importunitie as one loth to be sent away empty and let thy earnestnesse be according to the degrees of goodnesse of things prayed for or of thy necessitie of them The life of prayer consists in the heat of earnest and fervent desires Rom. 15. 30. 8. 16. Psal 143. 6. Of a cold prayer expect not more then a cold answer if a righteous mans prayer be not fervent it will not prevaile Jam. 5. Oh Lord give me what I come for cease not knocking till yee speed what we need wee have in God and this is ours oh sweet love turne feares into hopes complaints into prayers and thy lamentations into supplications and Christ will turne thy darknesse into light and thy deadnesse into life thy bondage into libertie and thy weaknesse into strength Covet the best measure of grace and rest in that measure God thinks best forthee pray often 2 Cor. 12. 10. see Isa 26. 26 27. Be thankfull to God in prayer for what thou obtainest from God by prayer and in prayer use that gesture that most befits the duty and most befits thee for the dutie weigh it well consider the weaknesse of thy body yet abhorre unreverence in prayer both in soule and body Acts 7. 60. Concerning a spirituall carriage after Prayer 1. As soone as the dutie is ended especially if inlarged and before others eye some one or more of thy defects in prayer to keepe thy soule humble and also eye what was of God in dutie to the end thou maist be thankfull and not dejected and overcome in viewing thy weaknesses and distempers view all the parts of thy prayer how it was performed if thou canst both for matter manner heart and affection and consider what feelings desires comforts God gave thee in prayer take heed thou doest not over-like thy prayers nor thinke that God dislikes them because thou seest not what thou shouldst in thy prayers 2. Renounce all that is our owne in prayer feelings hopes affections zeale as they are the ordinance of God so I prise them but as they are acts of mine they stinke in my nostrils yet the Lords fire shall heat me My power is perfected in my infirmity very gladly will I be under infirmitie that his power may be magnified in me 2 Cor. 12. 8 9. 3. Watch that Satan wound thee not with thy prayers if thou beest in any measure sensible of sinne thy defects in dutie Satan is ready to tell thee if thou hadst the Spirit of God then shouldst thou have the Spirit of prayer and if thou hadst it it should be otherwise with thee then it is but if the soule consent to what he saith to be true yee both agree
him that our spirits may be composed and our whole man rightly disposed craving his strength to inable us to a right performing of this holy dutie In particular 1. For the person he must be accepted must be a Sonne Rom. 8. 15. Also all that pray ought to put away all wrath strife envie c. God esteems so highly of peace that he will have his service stay till it be accomplished Mark 11. 25. Mat. 5. 24. Therefore we should take heed that there be no such distempers found in us by him who knows our hearts for it will choake conscience and weaken our boldnesse with God If we regard iniquitie God will not heare our prayers Psal 66. 18. Such as love their sins God loatheth their prayers The prayer of the wicked is abomination to God God looks at the heart Christ saith When thou prayest forgive Such a forgive not others pray without life 2. Prize prayer have it in that esteeme which God puts upon it God hath honoured prayer so that every one that useth it is the better for it for every one that asketh receiveth Mat. 7. 8. 3. Set times apart for to pray and separate thy selfe to some place where thou maist be alone and out of the hearing of others if thou canst that so thou maist freely powre out thy soule to God without hypocrisie for a mans desire he will separate himselfe Pro. 18. 1. Christ chose a time before day early in the morning and one of the places he chose was a Wildernesse Mark 1. 35. Sometimes a mountaine and a garden and when that cannot be had he faith When thou prayest enter into thy Closet c. Wee should so pray and worship God as men set free from all other things So we need avoyd all occasions of hypocrisie Hypocrites stand in corners of the streets because they love to be seene of men 4. Before thou prayest spend a little time some thoughts concerning what God is and what may raise thy heart and incourage thee to draw neere to God Consider what be thy chiefe wants lets temptations corruptions also to consider the sutable promises of a supply fits the soule to pray also to consider what mercies we have received above others and what cause wee have to be thankfull to God 5. Prayer requires our ends to be holy and right placed as to injoy God and for grace to obey him and last and least of all for such things as chiefly concerne our selves as peace c. If the end be nought or good and not right placed we aske amisse Jam. 4. 6. Deny thy selfe and come empty headed hearted handed of all that is thy own that God and his grace may be all in all emptinesse raiseth our hearts in prayer 7. Mind thy own inabilitie to doe any thing that is spirituall and looke up to Christ by faith for strength eying his promise we are no more able to pray or doe any spirituall worke of our selves then to remove a mountaine at once 8. Consider God in his attributes that he is great gracious mercifull slow to anger c. and that he is so to thee and that he is neere thee yea present with thee all in God is ready to helpe his his ocean of grace cannot be exhausted spent his fountaine doth nothing decay though multitudes draw from it 9. When thou comest to God thinke thou canst not have too high thoughts of God nor too low ones of thy selfe Dust and ashes Gen. 18. 27. a worme corruption so Job Thou canst not set God high enough nor thy selfe low enough if we could see our own filth we should stinke worse then the filthiest carrion in our own nostrils 10. Come to God with a heart that is large chearfull by faith in assurance of person and prayer accepted hate suspitions and jealousies of God see Ps 65. 2. 7. 7. 4. 7. aske chearfully such as goe not chearfully to God know not what a God they go to say to thy soule Come O soule rejoyce be chearfull for thou art a going to thy God 11. Be abased under thy pride formalitie coldnesse dulnesse deadnesse and breake through all impediments to goe to God in prayer 12. Empty thy selfe of all distractions cares and clogs of spirit that thou maist be free when thou comest to God hold thy heart close to God in love zeale meeknesse c. 13. Observe fit times and seasons to goe to God in yet prefer that season wherein God and thy own heart sends thee to prayer before a set time imbrace it gladly and quickly so sweet a motion of the Spirit put it not by till another time I prevented the dawning of the morning and cryed Psal 119. 147. with Mark 1. 35. 14. Be sensible of others wants especially for such as are the Lords that you may pray with a feeling of their necessities 15. Pray for grace to stirre thee up to pray and fit thee with sutable matter sutable to the occasion either for the Church thy selfe or others and to enliven us in all abhorre forme and fashion pray not in print they are deadly enemies to spiritualnesse pray from an inward feeling and sensiblenesse of thy wants book-prayers is such a crutch as it makes them that use it quite lame we are not so much to looke to a set order of words as to a well ordered heart weak expressions in uprightnesse of heart the Lord likes well but if there be nothing but well framed sentences God abhorres them 16. Above all come to God in faith Rom. 10. 14. How shall they call on him on whom they have not beleeved see Heb. 11. 6. Jam. 1. 6. Mark 11. 24. This is the most spirituall grace to come to God with above all other no other save this can fasten upon a promise thou canst not see God without faith whatsoever thou needst beleeve that promise Every one that asketh receiveth Mat. 7. 8. Christs incense and odors of his sacrifice Rev. 8. 4. is for him that beleeves Faith gives force and life to prayer it troubles not Satan to make a thousand prayers full of teares if they be without faith according to our faith so is our prayer Rom. 8. 38. Faint faith faith prayers prayer without faith is but beating the ayre according to thy faith be it unto thee Consider Mat. 21. 22. All things are possible to him that beleeves Mark 9. 22. Let him aske in faith saith James nothing wavering that is in a certain assurance to be heard and that his request shall be granted Jam. 1. 6. 17. Read and meditate before prayer if time will permit for the better preparing our hearts thereunto The graces of the Spirit uprightnesse purenesse thankfulnesse integritie soundnesse of heart and the like these will inable inliven and fit thee to pray These well observed and God blessing them will fill thee with heavenly affection and rid thee of thy own inventions manner and ends c. Oh all yee sonnes and daughters of the
to wound thy faith and confidence in God not onely for an answer of thy prayer but of thy persons acceptance Nay rather charge all upon thy corruption and want of preparation exercise of grace and be the more carefull and watchfull for time to come and learne to distinguish between a nullity and a defect and in a word if thou art sensible of thy sin in praying and art sorry for it thy imperfection is passed by and thou doest not pray in fashion The Spirit of God discovers deadnesse indisposition and unbeliefe and the like in prayer flesh and bloud cannot discover these and the Spirit of God onely makes the conscience tender and pliable 4. Let the frame of thy Spirit be alwayes thankfull and chearfull after prayer whether thou beest inlarged or straitned inwardly or outwardly alone or with others for when thou art at the best thou standst in need of a Jesus looke upward then by faith upon thy Advocate and when thy defects are most and thou art at the worst will not the same Jesus save thee yea surely and if thou groundest thy comfort upon a right bottome rightly thy comfort and the cause of it is the same because Christ is the same Heb. 13. 8. And if Christ be thine shall not he disanull all thy sinnes as well as one seeing he is able and willing But this is the childrens bread this pearle is not to be cast to swine 5. If in prayer thy heart have been opened and inlarged thy faith strengthned and thy conscience eased c. count it a sweet mercy be thankfull to God for all for want of taking notice of Gods goodnesse and thankfulnesse for it it is just in stead of light to possesse darknesse and for feeling to finde deadnesse c. 6. Presse after what thou hast prayed for in the use of meanes Pro. 2. 3 4 5. there is the prayer indeavour and blessing As he that makes prayer the end of his prayer rests in his prayer and prayes to no purpose So he that doth not in good earnest pursue with zeale and conscience the grace good things he prays for Ioseth his prayer The Saints pray to put their prayers in practise we tempt God to aske that wee use not meanes to attaine our indeavours must second our prayers Pro. 20. 4. It is for hypocrites to pray and returne to their lusts with more freedome as if they intended to have libertie to sinne Such prayers are odious to God take we heed that what we build up with prayer wee pull not downe by our practice by remisnesse sleightnesse frothinesse of Spirit it had been well if this knowledge had not been experimentall but a word is sufficient to the wise 7. Expect and wait patiently for a full answer of thy prayers in Gods time and way consider Psal 40. 1. Rev. 3. 10. Hab. 2. 2 3. Wee should be loth to lose any part of the answer of our prayers and that we may wait wee must first be sure we have a promise that wee shall speed that wee may feed our minds with the meditation of it this is necessary for the time of fulfilling may be long lest wee faint Psal 147. 11. Psal 135. 6 7. Have patience and tary that comes hardly is oft most prized but lightly come lightly goe God knows the fittest season to doe us good take not a delay for a deniall many things God hath promised he hath not set down the time or yeare but when it 's best for us let God alone for the time and ye shall see what God will do Watch we what event our prayers have and observe Gods dealings with our selves and others both with his and his enemies and be thankfull for any answer of prayers The Saints are often afflicted that they may often pray and that often praying they might pull downe many benefits from the Lord and returne many praises unto him wee sinne against God and hurt our selves for want of thankfulnesse For hearing the Word 1. Labour to be informed of the excellency and preciousnesse of the mercy to heare the Word and that no treasure of this world is like it for goodnesse beautie and truth there is nothing like the Word it informes convinces comforts what comfort is like to this if the heart be not lost in profits pleasures forth and ease 2. Prize the Word 1 Pet. 2. 3. Above all things we prize precious things and for such as love their lusts let them consider Ezek. 14. 7 8. 3. Heare not for noveltie c. but let your ends be good in obedience to God to know and practise 4. Deny thy selfe thy own wisdome see the Lord in all be a foole that thou maist be wise set God above all and say Speake Lord for thy servant heareth 5. Come in faith beleeve God can speake in particular to thee whether weake or strong and supply thy wants Micah 2. 7. to the end Isa 48. 17. eye the promise If any man will doe his will he shall know whether the doctrine be of God or no Joh. 7. 17. Heare and your soules shall live Isa 55. 3. Beleeve the promises meditate on them plead them apply them as thy own portion and rest satisfied and contented with them they that have the promise are sure enough 6. Come with a resolution to learne and a heart resolved to practise what God saith say as David Psal 119. 33 34. Psal 86. 11. And covet earnestly the best gifts 1 Cor. 12. 31. Consider 1 Cor. 12. 4. 1 Cor. 3. 4. 22. 7. Come emptie in the sense of want he filleth the hungry but the full are sent emptie away Luk. 1. 51. Pro. 27. 7. Emptie of distractions and worldly thoughts and affections Exod. 3. 5. Emptie of prejudice of man gifts or meanes be humble the humble he will teach Psal 25. 9. 8. Pray to God to prepare thy heart and to open thy eyes Psal 119. 18. Shew me thy truth and blesse it to me pray that he that speakes may not seeke himselfe and so rob God and that he may speake as he ought to speake Col. 4. 4. In hearing take heed to your eyes eares hearts Luk. 8. 18. Ezek. 40. 4. 1. Consider thou art in the presence of God and consider Job 21. 6. Psal 16. 8. Acts 10. 33. 2. Attend diligently Isa 55. 23. Watch that nothing come between thee and it sleepe not wander not gaze not Luk. 8. 18. Consider Act. 8. 6. And the people with one accord gave heed to those things that Philip spake 3. Heare for thy selfe and mind especially that which most concernes thee 4. Heare with understanding and judgement Mat. 13. 13. Mat. 15. 10. Joh 21. 11. Put a difference between truth and error The simple beleeveth every word Prov. 14. 15. Take heed what yee heare Mark 4. 24. and whom yee heare and how yee heare 5. If thou canst observe the methode and scope of the speaker to helpe memorie 6. Heare with thy
the Church of Christ they have the power of Christ because Christ is theirs and Christ and his power are never separated Mat. 28. 20. Ergo they have the power of Christ as 1 Cor. 3. 21 22. Therefore they have authoritie to administer the Ordinance of Christ They grant many have right to Baptisme by the free gift of God and the bloud of Christ Ans Be it so I cannot beleeve that God gives his a right to any thing that would doe them no good and if the injoying the Ordinance be good how can we thinke that God so orders it that they cannot come by it Psal 34. Christ purchased no priviledge for his which they may be as well without is not Gods power as great as his love and as the Communion of Saints Baptisme and the Supper are the priviledges of the Saints given them in love so God hath appointed a way for them to injoy them and so to affirme holds forth as much wisdome and love in God to them as to say God hath given them a right to such priviledges but hath not afforded them any way or meanes for them to come by them that they might injoy them But this subject is handled at large in John Spilsberies Booke intituled Gods Ordinance It is foretold that Antichrist shall come with signes and wonders as Mat. 24. 23 24. and 2 Thes 2. 9 10. We are not to looke for Christ to come in this way yet it may be said of some Except yee see signes and wonders to sense yee will not beleeve Joh. 4. 48. OBSERVATIONS AND EXPERIENCES Of the attributes of God THey are fountaines of comfort and rocks of strength to his and those that eye them live comfortably upon them Of affections The affections doe oft perswade the judgement Our affections oft deceive our selves and others and goe for spirituall when they are naturall In our greatest earnestnesse wee have most cause to examine our hearts and affections All the disquietnesse and distempers within us and by us is occasioned by the want of bounding and well ordering our affections Our affections of joy and sorrow will exceed their bounds unlesse they be forced When the object is spirituall and the motive is spirituall the affection is spirituall If our affections anger griefe joy c. doe fit us to pray they are spirituall else not Our affections come farre short of that which we thinke we have in our judgements Our affections declare to us what we love Wee have many occasions of doing good but we often want hearts and affections to improve them The quicknesse of our affections depends much upon the spirits of our bodies If our affections were answerable to our apprehensions of God c. they would destroy our bodies because they could not beare it Of actions That which is the ground cause and end of a mans action in that he lives whether it be God or selfe in those actions that concerne our selves we often exceed in but such actions as are for God chiefly we are hardly drawne unto but easily drawne from If Satan cannot corrupt the action he will indeavour to corrupt the judgement and affection Many conceive that some of those things God commands are needlesse but it is a great error Of afflictions Afflictions are little light short and seasonable though they oft seeme to be many great and long Affliction breeds patience humbleth and mortifieth selfe teacheth a Saint experience and sends him the oftener to God God is alwayes present with his yet in afflictiō they least see him by reason they looke so much to the affliction if oppressed with it but some see God best in afflictions God is as sweet and may be as much injoyed in adversitie c. as in prosperitie not any affliction could trouble a childe of God if he knew wherefore God did send it Of assurance of the love of God He that hath assurance of Gods love can trust himselfe with God in any estate and strait He that hath assurance of the love of God can part with any thing for God Of Christ Christ is sweet in meditation more sweet in contemplation most sweet in fruition Union with Christ is equall alike to all who have union with him and union with Christ is the greatest happinesse and honour a beleever can injoy Such as have union with Christ should spare no cost for him although no cost of ours can procure him Christs servants are for the most part poore and they appeare to the world very silly and contemptible Of corruption Corruption cannot be reformed Corruption neither will nor can subdue corruption Of Counsell There is much safetie in many counsellors who are wise and faithfull Such as follow their own counsell doe often prove burthens to themselves and others Of Creatures The creatures are full of emptinesse The reason why we are so subject to be drawne away with the creatures is because we see not the emptinesse of them We oft love creatures more before we had them then when we had them because we expected more from them then was in them All things below are fading part wee must with them and with life also ere long So much as the creature takes away in parting so much our life was in it He is not troubled at the coming and going of the creatures when the heart is fixed on God The love of creatures hinders us in good things but the wise use of them doe much further us A childe of God useth many things spiritually which others use carnally God often bestows abundance of outward things upon some not for themselves for they need them not but that they might supply the wants of others and many of them keepe them for themselves Concupiscence Concupiscence is strong and raging and hardly tamed yet it is to be attained with difficultie Comfort Wee oft seeke comfort in creatures which have no power to comfort all my comfort is in Christ if I live he will provide for me if I dye he will receive me Custome Forme and custome are deadly enemies to spiritualnesse Custome without truth is but an old error Custome so shuts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse The rich observe customes but the poore pay deare for them for they are starved by them if that which is spent at burials were wisely bestowed upon the poore it were farre better and so in other needlesse customes Of Conscience Sinning against conscience exceedingly hardens the heart Conscience can see best in darknesse and speake most lowdly in silence Conscience is a very tender thing a small thing will trouble it but a blind conscience will swallow up any thing The naturall conscience will be satisfied with the outside of a dutie Crosses Crosses are not pleasing to the flesh but profitable to the Spirit The more crosses a Saint hath the more they doe him good and is the more
can desire Christ above all things in the world if they might have their choice unlesse Christ have their hearts and they dearly love him and beleeve in him for Christ is precious to them that beleeve 1 Pet. 2. 7. and to none else So the seat of faith is in the heart which is in the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the Law of God Rom. 7. 18 19. with 21. 25. it appeares that the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your heart be also Mat. 6. 21. that is the mind and affections and by affections in Eph. 3. 2. is meant the heart for the heart and affections are one thing There be them that beleeve and yet they know not whether they beleeve or no so that it is possible for them to call their faith unbeliefe as the blind man did Mark 9. 24. Lord help my unbeliefe which must not be understood of unbeliefe for it is not a lawfull request to pray that sin may be increased for unbeliefe is a sin and the ground or cause of the soules departing from God as Heb. 3. 12. Many mistake faith some have thought comfort joy or ravishments of soule with God to be faith and so have concluded because they had not them they had no faith It is not mens beleeving but the object of faith that gives faith its denomination or name for there be divers kinds of faith there is a naturall faith as Luk. 8. 13. and a divine faith or the faith of Gods Elect Titus 1. 1. Faith and its object is not to be separated because faith and its object is one and the same it is too strict therefore to give a distinction or definition of faith without its object He that beleeveth that Jesus Christ is the Sonne of God shall be saved All is included in this he that beleeves this must 1. Know Christ to be the anointed Luk. 23. the Saviour of his people from their sinnes Mat. 1. 21. 2. To beleeve in Christ to rest upon him to live or stay upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. to hope in him Psal 147. 11. 3. To own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat. 16. 16. Rom. 10. 9. Any man may say that Jesus Christ is the Sonne of God yea the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of Gods Elect and so not the faith of the Gospel 1. There are three things to be considered in the nature of faith first illumination secondly for the soule to trust in Christ for pardon and life and the third is the application of him The first is when a man consents to the Word that it is true and this is called faith and this the Devill doth Thou beleevest there is one God thou doest well the Devill doth so James 2. Mark 5. 8. Acts 16. 17. The second is to beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and salvation and so to rest upon him for it he that thus beleeves in Christ is brought by Christ over to Christ and so centred upon him that he will never goe from him Joh. 6. 58. My soule wait thou on God for my expectation is from him Psal 62. 5. and this no Devill never did The third is to beleeve with an application of Christ as their own in particular therefore to beleeve in Christ is more then an illumination or a saying so or reformation for where faith comes old things are done away and they are new creatures there is a light set up in that soule now they know all is by Christ and that there is no way or meanes of life but by Christ and close with Christ and rest upon him Secondly the Scriptures cleerly prove that to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel for the Word of God is the ground of faith and the soules salvation depends upon the truth of what God saith and faith looks onely to what God saith and rests upon it and sets to its seale that God is true And that so to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith which is recorded unto us in the Scriptures Acts 18. 28. 1 Joh. 2. 22. 2. Because none can say knowingly that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this faith Christ builds his Church Mat. 16. 16. 18. 4. Upon the profession of this faith the Baptisme of Christ is dispensed as Act. 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. This faith flesh and bloud cannot reveale but God reveales it to the soule Mat. 16. 16 17. 7. Such are borne of God whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcommeth the world 1 Joh. 5. 4 5. 9. Because such as have this faith are pronounced blessed Mat. 16. 17. and shall never dye Joh. 11. 25 26. 10. Because he that hath this faith shall be saved If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thy heart that God hath raised him from the dead thou shalt be saved Rom. 10. 9. Jesus said I am the resurrection and the life whosoever beleeveth in me shall never dye beleevest thou this shee said unto him yea Lord I beleeve that thou art the Christ the Sonne of God c. Joh. 11. 25 26 27. To beleeve this Record implies an assent that it is truth with a resting or hoping to have interest in it to be made one with it is faith though it be a lesser degree then a full and certain assurance of life by him for himselfe in particular see Isa 45. 21 22. Those in Mat. 5. 3 4 5. who mourne and hunger and thirst after Christ are blessed and shall be satisfied though they want the application of Christ therefore besides the illumination which wicked men and Devils may have as well as a beleever there is a two-fold act of faith the first is a direct act to beleeve Christ is in whom is life c. this is to beleeve the Record God hath given concerning his Sonne and that he
us any good 1 Cor. 1. 21. Doe not sleight nor refuse Gods consolations let them not seeme small unto thee are the consolations of God small with thee Job 15. 11. O soule own that comfort God gives thee if it seeme small to thee it s thy own own it lest yee live to complaine saying as David did My soule refused to be comforted Psal 77. 2. and to wish yee had that yee despised be thankfull to God for what thou hast received and hold that fast and let nothing goe that may tend to thy peace rest satisfied in Christs righteousnesse and adde nothing unto it I will make mention of thy righteousnesse even of thine onely Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth unto us and doth alwayes lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it seeing it so perfect and full of divine consolation Oh here is enough to refresh and satisfie all the Lords to all eternitie so that we have enough we need no other nor no more righteousnesse Meditate on Gods goodnesse unto thee let his loving kindnesse be ever before thy eyes Wee have thought of thy loving kindnesse O God Psal 48. 9. Beleeve in God I in Christ want of faith or want in faith is the cause of trouble in the soule Yee beleeve in God beleeve also in me and let not your hearts be troubled Joh. 13. 1. Faith in Christ quiets and settles a troubled soule Thou canst not be too confident in resting upon Christ in his free grace Psal 30. 5. therefore come boldly to the throne of grace Heb. 4. 16. Those who know God will trust him with their bodies and soules and that upon his word All that know thy Name will trust in thee Psal 9. 9 10. but a foole neither will nor can doe so O foole and slow of heart to beleeve Luk. 24. 25. But those who are made wise by God will trust in the word of the Lord Isa 26. 3 4. and say in his word doe I hope Psal 130. 5. When the Lord pleases to settle a soule in the assurance of his love he causeth the soule to trust in his word Remember thy word unto thy servant upon which thou hast caused me to hope Psal 119. 49. God by his word conveys that to the soule which is sutable to its wants and by his power and authoritie settles it upon the soule Above all take the shield of faith Eph. 6. 16. Feare not beleeve Luk. 8. 50. Yea cleave to God in his promise even then when thou art in thy greatest feares and most sensible of thy unworthinesse trust in him at all times God is a refuge for us Selah Psal 62. 8. If at all times then at the worst times also yea even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved against hope Rom. 4. 18. So should wee doe oh beleeve God intends thy good Christ came to seeke and to save the lost Luk. 19. 10. Lost viz. in the sight and sense of thy own sin and misery and in thy own sufficiency Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken unto any of them Consider often and well these places Rom. 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet. 4. 19. 5. 7. And search the Scriptures Reading helpeth mens judgements memories affections confirmes our faith and fits us to answer the temptations of Satan Renounce all lying vanities hearken unto none of them First hearken not to the voyce of thy heart it is a lying vanitie it will deceive thee Pro. 3. 5 6 7. Isa 44. 20. Secondly hearken not to Satan Thirdly hearken not to sense Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But this sensuall practise is to be abhorred by us for this is to consult with flesh and bloud which cannot discerne spirituall things 1 Cor. 2. 14. and is condemned by God Gal. 1. 16. So some persons will see such a holy frame of spirit in themselves and feele such a sin subdued c. before they will beleeve yet faith looks not to such things as these but onely to God in his word therefore wee must not live by sight but by faith 2 Cor. 5. 7. and blessed are they that have not seene yet have beleeved Joh. 20. 29. Fourthly hearken not to carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled for doth not reason say that a Virgin cannot bring forth a childe and a woman of ninetie yeares is past conceiving a childe therefore reason saith it cannot be and so contradicteth God himselfe Gen. 17. 16 17. Mat. 1. Also can reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lyons and quenched the violence of fire by faith yet faith did it Heb. 11. 30. 33 34. Or is it likely or possible to reason for a man to walke upon the Sea as Peâ—er did Mat. 14. 29. And did not Christs command seeme vaine to Peters reason that he should cast in his net into the Sea seeing he had cast it in so often and fished all night and catched nothing Luk. 5. 8. Can reason conceive how the dead who are eaten with beasts or fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance surely there cannot be any reason given for them And seeing sense and corrupt reason is so contrary to God in his word why should we hearken unto them when they say the soule hath no grace because sense seeth none and that God will not pardon their sinnes because there is no reason to reason why he should nor no way to reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. They that hearken unto lying vanities forsake their own mercies Jonah 2. 8. 5. Live not upon duties 6. nor upon good report 7. nor upon groundlesse hopes 8. nor upon peace 9. comfort 10. joy 11. raptures 12. ravishments though they all be true or false live upon God alone and upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee and whatsoever their sparkes may be they must and shall lye downe in sorrow Isa 50. 10. Let not thy comfort depend upon Gods actings or dispensation to the inward or outward man if thou doest thou canst not be setled for they are oft changeable and coÌ„trary one to another one day
24. Sight is higher then presence To be transformed into glory We are changed into the same image from glory to glory 2 Cor. 3. 18. This shall be more full in glory Then shall wee appeare with him in glory Col. 3. 4. To have full communion with God Wee shall be filled with the fulnesse of God Ephes 3. 19. Union is higher then sight communion is higher then union as it flowes from it full communion is more we shall have as much as we shall desire wee shall be filled with it wee shall injoy the quintessence of all sweetnesse fulnesse goodnesse in God and shall be raised inflamed and ravished with him and be wholly taken up with admiring and praising him without any intermission or wearinesse this is our greatest good and blessednesse and the end of our being To be for ever with the Lord So shall wee be ever with the Lord 1 Thes 4. 17. Eternall communion with God As it is written Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. It transcends the utmost expectation of the most inlarged heart Wherefore comfort one another with these words vers 18. Faith beleeves the promises of glory and so lives comfortably in expectation of fruition when faith shall end in vision our eternall joyes draws on apace in the meane time lay hold on eternall life let faith beleeve it and hope expect it and patience waite for it to make this life tolerable bepatient indure all it will not be long ere glory come and continue for ever for this cause wee faint not 2 Cor. 4. He that lives by faith in glorification lives a sweet comfortable life in Christ his righteousnesse and is fruitfull sincere and content Lastly To dye by faith Which is to resigne up our soules to God beleeving death shall be a passage to glory When Christ who is my life shall appeare then shall I appeare with him in glory Col. 3. 4. These all dyed in faith Heb. 11. 13. The righteous hath hope in his death Pro. 14. 32. Blessed are the dead that dye in the Lord for they rest from their labours and their workes follow them Rev. 14. 13. When I awake I shall be satisfied in thy likenesse Psal 17. 15. Why should I feare that I would not escape what hurt will it be to me to enter into glory I cannot have my happinesse unlesse I goe unto it THE SAINTS DAILY DUTY AND DESIRE The severall Branches of the Saints daily duty and desire to walke with God every day 1. WHen I awake to thinke on GOD and to be thankfull to him for rest and sleepe and preservation from sin Satan and dangers satisfying my soule with the Lord craving his strength to walke with him all the day long reverently and seriously to minde him and obey him When I awake I am still with thee Ps 139. 18. I shall be satisfied when I awake with thy likenesse Psal 17. 15. see Act. 11. 23. Commune with your heart upon your bed and be still Psal 4. 4. It is good to season strengthen and perfume our spirits if time will permit with some sweet thoughts of God as that Jesus Christ is the same yesterday and to day and for ever Heb. 13. 8. He is not changed Here is strong consolation in this sweet meditation My meditation of him shall be sweet Psal 104. 34. It is good for me to draw neere to God Psal 73. 28. To make him the object and end of all my actions O that my understanding had a more full cleare and glorious sight of him and a more perfect inward eternall and full communion with him then should my will and affections be more satisfied and more inflamed with unwearied desires high and restlesse aspirations after fresh additions of intercourses and communion with him The sight of God to a Saint is glorious and the knowledge and often meditation of him will raise and inlarge the soule Every childe of God hath in him an earnest desire to have communion with him to injoy his blessed presence and to see his glory As the Hart panteth after the water-brookes so panteth my soule after thee O God My soule thirsteth for God when shall I come and appeare before him Psal 42. 1 2. Nor will a seldome communion satisfie them it must be frequent and full it is a contempt of God to be willing to live without him and so much he injoys God as he seriously minds him and so much as wee desire God we follow after God for desire is the soules following of God and as God draweth we follow Song 1. 4. Unlesse the Lord fix and fasten the heart upon himselfe it will be fixed on things below and wander after vanities and fill both head and heart with them he that knoweth what it is to injoy God is sensible of the want of him and thinkes he can never have enough of him his soule will faint for him because nothing lesse then God can content him Psal 119. 81 82. Jer. 14. 8. Psal 13. 1. Exod. 33. 13 14 15. 18. So the soule lives where it loves and where it loves it lives and there is nothing more active and stronger then love for love is as strong as death the coales thereof are coales of fire which hath a most vehement flame Song 8. 6 7. 2. Live by faith Every day to live by faith in all estates and conditions the communion the soule hath with God is by faith in justification in sanctification in infirmities in graces in meanes using in duties and for a supply of all wants every day to live the life of faith in glorification 3. Watch heart That every day I watch my heart to keepe it continually still cleane spirituall content and that I observe warily the first and secret motions of my heart least I be unawares catched and insnared in sinne and that I doe not receive any thing without it be warranted in the word of God Keepe thy heart with all diligence for out of it are the issues of life Pro. 23. 17. Thy heart is deceitfull take heed of it consider Jer. 17. 9. Heb. 3. 12. Luk. 6. 45. If wee cease to watch our hearts they quickly become vaine Consider how it was with David 2 Sam. 12. 9. and Peter Mat. 26. 72. our experience might teach us that our hearts are worse then wee tooke them to be when wee are crossed or tempted wee shew what metall wee are made of the best have cause enough to looke to themselves if one sinfull thought be admitted concerning the sweetnesse and pleasure of sinne the will is ready enough to accept the motion consent forecast the accomplishment the affections adde heat and strength the heart travels with iniquitie and in time by opportunitie sin is brought forth and delight and custome wraps a man up in sinne that he cannot get out such carelesnesse may cost
heart and affection as one that longeth for it 7. Mixe the Word with faith beleeve it obey it beleeve it 's true and thine â— Pet. 2. 3. if tasted 8. Heare it as the word of God or else it can doe thee no good see 1 Thes 2. 13. apprehend and digest well what Gods soveraigntie of God is in a command and the tie of obedience of the creature to God meanes consider the insolency of the creatures that dare reject the Word of the Lord. Come buy and eate Isai 55. 1. buy gold c. Rev. 3. 18 Forsake all Mat. 19. 27. If thou seekest her as silver Pro. 2. 4 5. Hearken and eate Isa 55. 2. In eating is required appetite chewing taste relish pleasure and delight Nehe. 9. 25. Let the Word sinke downe Luk. 9. 44. Hide it in your hearts Psal 119. 11. After hearing 1. If God hath manifested himselfe any way in his Word be thankfull oh that the Lord should reveale himselfe to me and not unto the world Joh. 14. 22. Consider Mat. 13. 17. Psal 147. 20. 1 Cor. 14. 25. 2. Hold fast that thou hast lose it not in the ayre of the world let nothing rob thee of it let memory call upon consciscience and conscience upon thee 3. Examine and prove what yee have heard as 1 Thes 5. 21. Acts 17. 11. and consider Acts 8. 34. Rom. 3. 8. 4. What good soever thou receivest give glory to God not to man for he is but as an instrument in the hand of God He that planteth and watereth is nothing but God it is that gives the increase 1 Cor. 3. 7. It is not in the graces of men Also consider Acts 8. 1. with Acts 11. 19. 21. nor learning for Acts 4. 13. So then God doth all 5. Muse and meditate on what thou hast heard Thinke on these things Phil. 4. 8. Deut. 3. 39. Shee pondered Luk. 2. 19. Meditation helps memory and affection and works an inward feeling of it if God blesse it but if we meditate not on it it doth us no good 6. Apply what thou hast heard to thy occasions which are many 7. Practice what thou hast heard this is the end of hearing Deut. 5. 1. Mat. 7. 26 27. Wee have no benefit by it if wee practise it not Jam. 1. 25. God lookes for fruit if we injoy meanes Isa 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given much is required Luk. 12. 48. see Joh. 8. 47. Job 12. 40. Practice presently I made haste and delayed not Psal 1. 19. 60. Gen. 7. 23. with 22. 3. Abraham went presently that which we put off till hereafter is seldome done Consider Pro. 24. 33 34. Many motions through delay have come to nothing they were not to stay but to step in presently as soone as the Angel stirred the water Joh. 5. 4. 8. Omit not opportunities for thou knowest not whether God will blesse this or that Eccl. 11. 6. Concerning Reading To read with profit requires diligence wisdome preparation meditation conference faith practise prayer For the first consider Pro. 2. 12. Mat. 13. 54. 2. Wisdome is necessary for the choice of matter order time for the matter it must be sutable to our necessities and capacities for order first that which concerns the foundation and after the building also order is a helpe to memory and understanding and for want of order some read much but profit little also wisdome must difference the fittest time to read in respect of other businesse God hath made every thing beautiful in its time Eccle. 3. 11. 3. Preparation requires first humilitie and a sensiblenesse of our own insufficiency to teach our selves and prayer to God to teach us and to give us sound judgements and good affections Secondly Faith in Christ for him to open the booke that is sealed and the heart also beleeving he will blesse his meanes unto us Thirdly a heart prepared to learne Pro. 17. 16. Such as received the Word with a good an honest heart brought forth fruit Luk. 8. Wherefore is there a price in the hand of a foole to get wisdome seeing he hath no heart to it After wee have reade meditate Meditation makes that we have read to be our own Blessed is he that meditateth in the Law day and night Psal 1. 2. And unlesse by meditation the judgement be refined and setled and worke it upon our affections and lay up what we reade in our minds all our reading and hearing will come to nothing Conference with others who are able to direct us is necessary to informe us in what we understand not The Word must be mixed with faith else it profiteth us nothing Heb. 4. 2. Luk. 18. 18. The end of reading is to practise and the best way to know is practise He that will doe his will he shall know it Without prayer we cannot well use the meanes nor expect a blessing by them 1 Cor. 2. David prayed and praised God Blessed art thou O Lord teach me thy statutes Psal 119. He that profits by hearing and reading 1. He must have his mind turned to Christ and fixed upon him in his Word as Psal 119. 15. Mark 7. 14. He must beleeve and he shall know 2. He must not be wise in his own eyes The humble he will teach Psal 34. Psal 119. 3. Pray continually 1 Thes 5. 4. Search the Scriptures Joh. 5. 39. 5. His end must be good 1 Cor. 10. 31. 6. He must love the Word Psal 119. 7. He must resolve to obey John 7. 17. Of Meditation MEditation is a serious reviving of those truths we have heard or the administrations of God towards us or others of that which we know wee further debate upon it that both mind and heart being seasoned with the savour thereof in applying it to our selves that wee may have some use of it in our practise and be furthered thereby to dutie In which the memory is exercised to remember some things past also the understanding gathering some other things as namely in finding out the causes fruits properties as when a man meditateth on the Word remembreth and museth on it so going from point to point applying generally some things unto himselfe and wisely examining how the case stands between the Lord and himselfe in those things whereby he hath his heart thereby stirred up to put some things in practise The worke wrought in the affections is that they are framed either to love or hatred joy or sorrow love feare according to the diversitie of the thing with the reasonable part hath seriously considered of Of the excellency of Meditation MEditation is a pondering in the heart a considering a weighing with our selves by meditation we retaine truths and are inriched by them and it makes them sweet unto us by it we ascend up to heaven it 's the life of all meanes the way to knowledge the mother of wisdome it refines the judgement and cuts off errors within
and without it increaseth love it makes the mercy of God fresh unto us it is the life of hearing reading conference praying c. By it all meanes are made profitable unto us it reveales truth to us and acquaints us with our selves it makes all to become our owne it removes lets and settles truths upon our spirit it breeds good affections and quickens them and makes us profitable to others and makes things easie sweet unto us and fires the soule with love it helpeth the memory and stirres up affection and filles us with experiences and inableth us to apply it to our owne use and benefit of others Judge then how usefull this duty is and what a treasure we forgoe when we neglect it Before Meditation 1. Reade and conferre with reverence and diligence Psal 119. Reading the Word fits us to meditate on it 2. Be sure thou hast fit texts or occasions of matter forelaid sutable to thy wants and spirits provide matter sutable of all sorts precepts promises c. Be not barren of fit matter to meditate on fit for thy necessitie and capacitie 3. Choose a fit time the morning is the fittest time for religious duties and noon and evening day and night Psal 1. 3. We ought to frequent this duty for the morning Psal 119. 147. Mark 1. 35. for the night vers 148. In the morning our memories are the quickest and strongest and our selves the readiest to conceive things our naturall powers being revived have the greatest libertie at night we are more dull and heavie Idolaters will rise early in the morning to worship an Idoll Oh that we were so wise to prevent the morning light Psal 119. 147. Mary came early to the Sepulchre Mat. 28. The holy Spirit came upon them in the morning Act. 2. It was the third houre of the day Consider Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 4. Separate thy selfe to this worke for a mans desire he will separate himselfe Pro. 18. 2. 5. Choose a fit place as for prayer so for meditation where thou maist not be disturbed by any thing 6. Love the Word of God and meditation will follow Psal 119. What we love we thinke on love drawes our affections according to the love we have to any thing so accordingly is our pleasure study and delight in it 7. Beleeve God will blesse it unto thee 8. Pray to God to blesse it unto thee In Meditation 1. Looke up to God and mourne for thy estrangement of spirit from holy things which should be familiar and bend thy selfe after separation of thy thoughts from frothy things to consider seriously of the truths set before thee and looke up to God for strength to resist a hard wandering dead defiled heart which makes thee weary of the worke of God 2. Let the Word of God be the object of thy meditation Psal 1. 2. Psal 119. 99. and from generals proceed to particulars 3. Meditate but of one thing at once and at one time and observe order 1. travell with our memories 2. judgement 3. our affections before we come to make use of it in our hearts after our memories let thy judgement consider what weight the thing is of how it concerns Gods glory our selves or others and whether we have it at all or in such a measure as we need and may have how we came by it what are the lets of getting and injoying it and how they may be removed what meanes are to be used to attaine it both for manner measure end time and having so done rest not in overfights but stirre up and provoke our affections accordingly and so worke it upon our hearts Take an instance when we come to make use of that we meditate of in our hearts and affections thus put case it be some speciall promise how happie were I if I could injoy it what things here below are like unto it then proceed to remove all the objections and temptations against it lay all in the promise and hold the promise untill thou canst sucke sweetnesse out of it till faith and comfort issue in thy soule if any should do all this unlesse God adde his blessing with his almighty power blesse meanes to us all is nothing yet wee must use the meanes 4. If in meditation thy minde rove and wander after other matters as soone as thou perceivest it sigh deeply to God and fall to prayer to be established from whence Satan our corruptions would draw us and having desired the Lord to deliver thee from a vaine light and frothy spirit c. fall to meditation againe After Meditation 1. Wee must ever be mindfull to be humble and thankfull 2. The more thou meetest with the Lord in this way let it more incourage thee to frequent it and make it a great part of thy communion with God and be as joyfull when God hath blessed it unto thee as any can be when they finde a mine of gold or great spoyle Directions for the understanding of the sense of the letter of the Scriptures 1. WHen the word one God is expressed the Father and the Holy Spirit is included as appeares in Joh. 17. 3. 2. All the attributes or workes of God are proper to any of the three without exception of any of them so Christ is said to create the worlds Heb. 1. 2. 3. Repentance in God notes no change in God who is immutable but in the thing or action 4. The word of God notes authoritie sometimes it notes onely excellency as Psal 1. 5. 17. 5. The Scriptures must not be understood against Christ but for Christ 6. Whatsoever is truly and soundly collected from Scripture is to be beleeved and rested upon as well as that which is expresly written yet no Ordinance of Christ nor the administration of it but it is plainly expressed in Scripture and depends not upon consequences much lesse meanes 7. It is usuall in Scripture to attribute that to the instrument that efficacy and force which belongs to the Author as 1 Tim. 4. 16. Rom. 3. 28. 5. 4. Deut. 5. 22. Heb. 13. That good meanes may be respected and bad sleighted 8. In a parable the minde scope and intention of the Spirit of God is to be marked above all it must be expounded and no further strained then things agree with the principall drift as Mat. 20. 1 2. The scope is God is not a debtor to no man straine no parable 9. We may not interpret Scripture by allegories unlesse we be able to prove the allegoricall sense by some other place of Scripture 10. In interpreting Scripture we must take the sense from the word and not bring one to it 11. Comparison of places together darker with plainer is the way to understand it Nehe. 8. 8. 12. There can be but one onely proper true sense of one place of Scripture which we are chiefly to search after and rest in wee may not make every Scripture speake every thing 13. The
loves vanish quickly when the fuell of love faileth 4. Choose one that iâ— sutable to thee first Sutable in Religion how can there be amitie and love where divers Religions are seeing no opposition is so strong as that which is for Religion Consider Deut. 22. 11. Job 1. 8 9. 2 Cor. 6. 15. apply it Secondly Sutable for age some mary as old againe others as young againe c. But unsutable matches are dishonourable Thirdly Sutablenesse in dispositions are to be looked to lest yee smart for it because yee are not made of brasse but of flesh a few odious qualities will in time weare off much doating delight Fourthly Sutable in respect of condition of life and abilitie of body to labour and fare as thy abilitie requires such wives as must fare and weare that which is costly and so weake not able to labour are fit for such as can beare it in respect of their estates and minds 5. Take heed of wronging your selfe or any others take heed what yee promise if yee give your promise then your libertie is gone and another is added to you it may be to your perpetuall griefe and make as much conscience not onely of keeping your promises with others but take heed lest yee expresse your selfe in such a way as shall justly cause it to be interpreted love in that kinde A man may make a profession of love and yet so expresse himselfe as he shall not be ingaged by promise when by his practise he is and so at pleasure depart to the great wrong and hazard of the other partie without giving any sufficient reason of it the wrongs in this kinde are fit to be severely punished by the Magistrate for an example to others 6. Marry with parents consent Deut. 7. 3. 1 Cor. 6. 36. unlesse they extend their authoritie to the hurt of soule and body in some cases the want of parents consent hinders not as in case the partie hath been married before or Numb 30. 4. or Exod. 22. 16. Mutuall counsell to husbands and wives 1. HAve you both a high esteeme of mariage if you prize not mariage who shall you should preserve the honour comfort of mariage and say What is equall to mariage for the being and well-being of life it 's the prop of mutuall content the ayd of nature the perfection of health wealth beauty honour experience no condition is sweet where mariage supplies it not it 's the preservation of chastitie the pillar of the world and of the Church the glory of peace and the life of the dead nothing is so precious in worldly respects as that for which the husband loveth and desireth the wife and shee him no union so strong as this no joy in any outward union so contentfull as this c. 2. Nourish love and abhorre all occasions to the contrary strive who shall love each other with the most cordiall affection love is given to both to make the miseries of mariage tolerable therefore live and love and cease not to love till yee cease to live have a care yee lose not your first love and so demeane your selves as may best draw forth each others heart in all love and amitie and ever be ready to expresse love and sympathy avoyding a peevish carriage which provokes to wearinesse impatience and discontent 3. Beare with each others infirmities fret not cavill not at them cover them with tendernesse If you have a bad bargaine make the best of it you can now it is too late to complaine impart not your discontents to strangers aske no counsell of them but with a free consent of both when necessitie requires it Observe it such as complaine to others they shew their clamorous and turbulent spirits and want of wisdome and love if thy husbands or wives vertues be but small make them great by contemplation and put upon them the great value of their worth an eying each others infirmities deads and kils the affection of love 4. Observe each others tempers to prevent discontents and preserve your first love 5. If there fall out a difference between you be both freely willing the word of God may decide it and to submit unto it feare breaches and know a small sparke of difference may increase a great flame if not timely prevented 6. Be both chaste and love each others company and be faithfull each to other let one purse one bed one house serve them that are but one 7. Be industrious and provident that neither of you may want 8. Hinder not each other in serving of God 9. Tender each others good name 10. Find as little fault one with another as possibly you can and then expresse them not in anger but in love and when yee be both alone Counsell to the wife 1. LOve your own husbands and expresse your love in a reverend amiable and modest manner in thy husband thou maist behold authoritie government forecast soveraigntie from man thou first receivedst thy being from thy husband thou enjoyest countenance protection direction honour love c. 2. Honour your husband inwardly in your heart and outwardly in your actions esteeme him as he is your superior and head and yeeld to him let your will be subject to his you must have no will but his if he speake the word you must not contest but in humilitie yeeld if he be angry be yee silent set before you what the carriage of the Church ought to be to Christ to be a patterne for you and know where love is duties are frequent and acted with ease and delight 3. Obey thy husband obedience is a hard word many a proud stout stomack neither will nor can yeeld their neckes to the collar of subjection in every thing the Lord knew how it would come to passe that both husband and wife would both have their wills though each were quite contrary to the other therefore God thought fit to order it as he would have it that the wife should yeeld to her husband and be obedient to him in every â—hing Wives submit your selves unto your own husbands as unto the Lord for the husband is the head of the wife even as Christ is the head of his Church c. Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Ephes 5. 22 23 24. Therefore know O woman whosoever thou art rich or poore that God hath commanded you to be subject to your husband and if you doe it not God will call you to an account for it one day though it may be your husband be contented to let it passe in the feare of God consider it and tremble at the thought of living in the breach of so plaine and cleare a command consider Christ is the author of salvation to all that obey him Heb. 5. 9. and no more therefore goe to God for humilitie and selfe-deniall to stoop to thy husbands command if it be lawfull 1. Because God hath