walke even as he walked and the Psalmists precept is yee that love the Lord hate evill See Psal 101. 3. Psal. 119. 104. 128. 163. Psal 139. 22. we all sinne but hee that doth not truely hate sinne cannot love God 6. If our love to the world pleasures and all desirable secular things as also our cares concerning them decline and lessen in us devided streames â—unne shallower the more wee love with God the lesse we love him the more wee love him the lesse we love all things else except in subordination to him when Mary had chosen the better part the love of God she sate at Jesus feet carelesse of the other entertainment look how those glowormes shining in the dark and the starres themselves vanish at the appearance of the Sunne so doth the love of things secular at the arising of the love of God on our hearts 7. If we set not deare by any thing else riches pleasures liberty life it selfe for â—ods sake as Paul speaketh for his fellow souldier he for the worke of Christ regardeth not his life and of himselfe who for the same counted it not deare Act 20. 24. it was a great love to God which Abraham shewed when for his sake hee would bee content to sacrifice his beloved only son Isaak God who would honour him with the high title of his friend and father of the faithfull and would have heaven it selfe take a livery from him and be called Abrahams bosome would in that example of himselfe teach him as much as man could apprehend of Gods infinite love what it was to give his only son Jesus to death to save us 8. If in no difficultie of affaire spirituall or secular we attempt any thing inconsulti but goe to the Oracles of his worâ—d for advise beg his assistance and blessing in and upon all our workes how canst thou say I love thee when thy heart is not with mee Said Delilah how much more may God say so wheÌ„ we will not trust him It is a chiefe advantage of love that we have a prudent heart and a faithfull eare wherein to unload our cares and doubts and that we are sure we shall carry away none but infallible counsaile friends that may erre as men are yet deservedly trusted if they would not 9. If we beleeve in him and put our confidence in him for life and death love is the fairest issue of faith which so uniteth us to God that we can securely cast our selves and all our cares on him and his good providence beleeving and being fully perswaded that what he hath promised he is able also to performe and that whatsoever he doth with us or for us is best even when in faithfulnesse he afflicteth us Every one seemeth to love God prospering and giving but the triall is whether we love God afflicting us shewing us no countenance when he seemeth to forsake us and not to heare or regard our prayers when we are ready to perish in such case to resolve with Job though he kill me I will trust in him this is indeed a certaine argument of that love which shall assure our hearts before him if we could but thus prove the Lord with confidence in him and holy subjection of our selves to him hee would open us the windowes of heaven and powre us out blessings he would rebuke the destroyer for our sakes The common obstructions and lets to the love of God are 1. Ignorance of God we cannot love that whose excellency we know not Pharoah asked who was the Lord that hee should obey him So say the spiritually blinde who is he that we should love him They are haters of God because their foolish hearts were full of darknesse 2. Unbeliefe if wee could indeed beleeve Gods word describing his wisedome mercie verity benificence power and Providence and that there is true and eternall happinesse only in our union with him we should easily be perswaded to set our hearts on him as it is written whom having not seene yee love in whom though now yee see him not yet beleeving yee rejoyce with joy unspeakable 3. Love of this world and the present distracting cares thereof wherein catching at deluding shadowes we loose the substance if any man love it the love of the father is not in him as I noted We cannot with one eye see heaven and earth together nor love God and Mammon with one unchanged heart whose dangerous perversenesse and corruption herein appeareth God is only good but the whole world lyeth in wickednesse it loveth nothing good it is bitter and troublesome unto us yet we unhappily dote on it to our destruction and suffer it to steale away our hearts from Gods love wherein we should otherwise be happy what would wee doe if the world were neither bitter nor troublesome We are loath to part with the vaine amenity of this world as Lots wife was from the pleasant fields of Sodom no not when the Angels pull us by the hands would we goe out from ruine and destruction when the Reubenites and Gadites saw the fruitfull Jazer and the pleasant Gilead they petioned Moses that they might have the lot of their possession there and goe no further they desired not the promised rest it is so with many a worldly man he would faine sit downe here and have his heaven on earth 4. Guilt of conscience cannot be without feare of Gods severity now love and servile feare are incompatible hee that feareth Gods justice because he loveth his own liberty of sinning ease and indemnity cannot love God as this feare excludeth perfect love so this casteth out feare there is no feare in love nor love in base feare 5. Pleasures of sinne which only are contrary to Gods love no man can love unreconcilable contraries he that loveth and delighteth in any sinne thereby looseth all capacity of Gods love who cannot but punish the same The meanes on our part to be used for the enflaming our love to God are that we 1. Study to know God to acquaint our selves with him in Christ his holy word which reveileth him unto us He is the most amiable of all that is in heaven or earth therefore the most desirable as it is written he is altogether lovely It is our spirituall blindnes and ignorance of God which causeth our not loving him as we ought if we knew him we could not but love him so as that the love and care of all creatures however dear would decline in us when Peter on the mount had but a tast of his goodnes glimps of his majesty as forgetfull of all below he cryed it is good for us to be here let us make 3 tabernacles Satan oftimes setteth such a mischievous distance between man and man that mistaking or not rightly knowing one another he easily fomenteth jealousies and contentions betweene them thereby
Sonne Jesus thou hast indeed said Whosoever believeth in him shall not perish but have life everlasting but faith is thy gift who hast also said Aske and ye shall have As therefore in the sense of our owne impotency so in assurance of thy truth we humbly inâ—reat thee to take from us all hardnesse of heart and unbeliefe and to worke in us a true saving faith in Christ Jesus establish the thing which thou hast wrought in us make us worthy of thy calling and fulfill all the good pleasure of thy goodnesse towards us and the worke of faith with power It is thy mercy that we believe helpe thou our unbeliefe Lord increase our faith let the little graine thereof which thy free spirit hath sowed in our hearts flourish into a tree of life that our troubled thoughts may build in the branches and rest under the shadow thereof O Lord consider our weaknesse the continuall incounters and violent assaults wherewith our soules enemy chargeth us restraine his malice beate backe all his â—iery darts that they may never touch our hearts holy Father puâ— thou on us thy whole armour that we may be able to resist in the â—vill day that having finished all things we may stand fast above all give us the shield of faith seeing we are to wrestle not onely against flesh and bloud but against principalities powers worldly governours the princes of darknesse of this world and against spirituall wickednesse which are in the high places Our helpe standeth onely in thy name O Lord who hast made heaven and earth forsake us not in our trials O blessed Saviour who didst once pray for Peter that his faith might not faile him looke on our greater infirmities intercede for us present these our prayers in the precious censer of thine owne merits that we may continue grounded and established build us on the rocke that neither winde storme or flouds of trials may overthrow us nor the gates of hell prevaile against us O Lord thou hast beene pleased in our baptisme to engraft us into the mysticall body of thy Sonne Jesus lâ—t that sweet ointment which dwellâ—th fully in him descend upon â—s even the comfortable grace of thy holy Spirit which may worke in us a full assurance of our salvation Lord seale up thine owne covenant our redemption in our hearts and consciences by the sure and infallible testimony of the holy sanctifying Spirit say unto our soules that thou art our salvation let not our faith waver in any surges of afflictions try us not above that thou wilâ— make us able to beare chearfully and constantly give us assurance of thy mercies in Christ Jesus unto our ends and in our ends till our faith may be accomplished in the salvation of our soules and our soules fully satisfied in the seeing and living with our blessed Saviour and eternall enjoying all that which we have believed through him O Lord encline thine eare O Lord consider and doe it for the same thy beloved Sonne our onely Saviour Jesus Christ his sake AMEN CHAP. III. What we are to believe concerning God § 1. That there is a God § 2. That there is but one God § 3. That he is one in essence and trinity of persons the Father Sonne and Holy Ghost § 4. How we must labour to know him 1. THat which we are to believe concerning God is first that there is a God he that cometh to God must believe that he is where we must know that it is not enough to believe God to be such as a carnall heart may imagine him never any nation as I noted was so barbarous but that they believed there was some God though when men forsooke the true light of Gods Word and followed their owne inventions they quickly left the knowledge of the true God and his will hence came such varieties of superstition and monstrous formes of idolatry into the Heathen world for there is but one strait line of truth but error is manifold men framing to themselves both God and religious worship all erred in a confused variety making them Gods like unto themselves in bodily lineaments complexion habit manners and affections so the Aethiopians made them blacke the Thracians yellow the Barbarians rusticke the Grecians more court-like the wisest well knowing they erred but knew not in the darknesse of their minds how to finde the right way as many appeare by that one voyce of the Heathen I would said he I could as easily finde out truth as convince falshood We must therefore believe God to be such as he hath revealed himselfe in his holy Word for whatsoever else is imagined is an idol of mans owne heart and not God 2. The Scripture hath revealed First some things concerning Gods attributes Secondly and some things concerning the persons of the sacred Trinity Concerning his attributes these five conclusions are necessary to be knowne 1. We can understand what God is not he is not a body not gold nor silver nor any thing materiall or obvious to humane sense or apprehension whatever thou canst comprehend know that it is not God 2. No attributes can fully and according to Gods incomprehensible beeing expresse to us the nature of God because that which is finite can neither expresse nor apprehend an infinite 3. The attributes of God in holy Scripture doe sufficiently expresse him to us and declare as much as concerneth us to know of him for the wisedome of God can neither be limited nor defective though his essence be incomprehensible and unspeakable yet his Spirit in the holy Scripture descended to our capacity and in certaine attributes described by his owne essence 4. The attributes of God are either affirmative or negative they expresse the perfection of God as farre as we can understand as when he is called Jehovah wise good almighty just mercifull c. these divide or separate from him the imperfections of the creatures and shew his admirable perfections by a tacit comparing him with the imperfect as when he is called infinite incorruptible immortall 5. The attributes of God are either proper or â—igurative the proper are those which are properly spoken of God in respect of that which they import though improper if we consider their manner or measure of signifying The â—igurative attributes are those which are borrowed from humane conditions to bring things of themselves ineffable nearer to our apprehensions as when an eye an hand anger jealousie or the like are attributed to God and we must know that some of his proper attributes are incommunicable to any creature as Jehovah infinite omniscient omnipotent c and some are communicable according to an analogy measure or degrees of subordination as Lord King Wise c. 3. Concerning Gods essentiall properties we must know that there are not in God many or divers properties because he is one of a most simple pure and indivisible essence but in respect of our
a weapon in one hand and a building instrument in the other that wee may at once desend and ediâ—ie 3. Compose thy body to such a reverend posture in respect of Gods presence and the testimony of men and Angells who behold thee that thou maist thereby contribute to the Minister hearers the assistance of thy devout gesture attention countenance and voice as occasion serveth to say Amen 3. After hearing 1. Lay up the seed in a faithfull memory least the evill one come take it away and leave thee fruitlesse that thou maist be a doer of good works and not a forgetfull hearer and so bee blessed indeed as 't is written Heare therefore O Israâ—l observe to doe it that it may bee well with thee lay that to heart which thou hearest throughly applying it to thy selfe as if God pickt thee out of all the congregation to speake to thee that he might draw thee to repentance and salvation thus must thou lay up his words in thine heart and hald fast that thou hast received thou learnest only so much as thou remembrest excuse not thy selfe upon a bad memory thou seldome forgettest where thou seriously lovest where is that old man that hath forgotten where he hath laid his gold Use the best meanes by repeating writing calling to memory some things at least when thou commest home thou shalt in this constant practice â—inde thy memory amend 2. Meditate and examine how thou hast profited by hearing in case thou finde hardnesse of heart and baâ—rennesse in thy soule be not discouraged God hath his times Moses smote the rock at Horeb twice before it would yeeld at last it sent out abundant streames of living waters God speaketh once and twice and man perceiveth not line must be unto line and precept unto precept happy he who once resenteth give it not over still practise the beast which ruminateth not was reputed uncleane the morall is they are wicked who call not oft to minde that which they have heard Be constant in examination of thy selfe after every sermoÌ„ thou hearest to dresse our selves we are contented often to consult our glasse how well and decently 't is done how few doe it after hearing If thou wilt doe thy selfe right herein thou shalt at last feele the power of Gods word in thy soule Doth any enquire how shall I knowe when I heare the word as I ought The signes are 1. Joy of the holy Ghost so went the shepheards home so the Eunuch so many of the faithfull 2. Desire to heare more as those happy converts Act 13. Act 17. 32. the spirituall eare is not satiate with hearing when good Josiah had heard the Law read he gave present charge goe and enquire the Lord for us 3. Profitting by the sincere milke of the word growing thereby from strength to strength from grace to grace 4. Faithfull resolution to doe all that which thou hast learned as Israel once professed otherwise it had beene better never to have knowne the holy commandement it being lesse sin to be ignorant of Gods word then to despise it knowne Herod did many things but his dispensation with one sinne overthrew all the rest 5. Hearty and unfeigned repentance such as we read of in the Jewes at Peters sermon Act 2. 37. such as is commanded Rev 3. 3. 6. Filial feare of God this is the end of speaking and hearing to feare God and keep his commandements is the whole duty of man 7. Readinesse to impart to others what we have learned that they may teach their children said Moses Deut 4. 10. so did holy Abraham his family 3. Lastly againe commend thy soule to God that hee may send thee the former and later raine upon the seed sowed in thine eares to enable thee to bring forth happy fruitsthereof to make it powerfull and comfortable to thee in life and death A Prayer before hearing the word O Lord God eternall who hast laid the foundation of the earth and formest the spirit of man within him who art the father of light and causest the Sunne of righteousnesse to shine unto people sitting in darknesse in the region and shaddow of death that the glorious light of the Gospell might appeare to them that they may therein knowe thee beleeve see thy saving health and bee fruitfull in good workes to thy glory and the assurance of their own hearts before thee wee humbly acknowledge that we we are most unworthy of the least of all thy mercies specially of that light of truth which thou hast abundantly and long bestowed upon us seeing wee have not yet brought forth fruits worthy amendment of life but have walked every man in the stubbornesse vanity and security of his owne heart as if we had not knowne thy will thou hast allured us with promises and deterred us from our wicked waies with threatnings and sore afflictions accordingly sent upon us but wee have answered all with contempt security adding transgressions to transgressions till they have beene multiplied over our heads ascended up into thy presence and thence with wilfull hearts and violent hands pulled downe thy severe judgements upon-our selves as appeareth this day so that in our own consciencâ—s we doe deserve to heare that sentence on the barren tree cut it downe and cast it into the fire why keepeth it the ground barren That thou shouldst give us over to our owne vile affections and destruction of body and soule by taking away the comfort of thy word from this sinfull nation by permitting those sonnes of confusion who of our selves have risen up speaking perverse things still to prevaile against the unity of this Church and State that thou shouldst send us strong delusions who would not receive the love of the truth that thou shouldst suffer a fearefull darknesse againe to cover this land that night should be to us for a vision and darknesse for divination that the Sunne should goe downe upon our Prophets whose words and ministry we have so much sleghted and contemned and that the day should prove darknesse over them that thy word should become a savour of death to us and every prophesie wee heare rise in judgement against us O Lord we cannot be ignorant that our obstinary is such as that thou who art an holy and just God canst have no pleasure in us we have so often stopped our eares to thy law that we may well expect that thou wilt not accept our offerings and incense of prayers in our distresse who have wearied thee with our words and drawne neere to thee with â—eigned lips bâ—t our hearts have beene far from thee we are become the border of wickednesse and thou hast beene sore displeased with us because we have not hearkned to thy Prophets who cryed to us to turne from our wicked waies we have indeed not layed their messages to heart but refused to hearken and pulled away the shoulder we made
making void all other excellent vertues in them for want of love which is the life of true religion and the infallible marke of Christ's disciples much more doth he labour to keepe us ignorant of God that wee may be so unhappy as not to love him his first assault of man was by his suggesting jealousie betweene man and his creatour by that pestilent cloud to vaile the goodnesse of God toward man in a due consideration whereof he could not but have loved and adheared to him and to make man suspect and disbeleeve the truth of God yea said he hath God said yee shall not eate yee shall not die for God doth know that in the day yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill 2. Remember what he hath done and continually doth for us love followeth love if we can but be throughly perswaded that he loveth us we cannot but love him Consider what great love he hath shewed us electing creating redeeming and preserving us when Christ but shed some teares at Lazarus grave the Jewes said Behold how he loved him what would they have said if they had knowne that he came to shed his heart blood for them consider what he doth in our preservation who blesseth us with increase who makes the earth bring forth who makes the clouds drop fatnesse and crowneth the yeares with plenty who keepeth us when we sleepe from the powers of darknesse never wanting power nor will but onely commission to destroy us who can and will keepe us when we are breathing out our soules we love our deare friends who then cannot keepe us because they would consider I say not if there be not reason but necessity that wee love him that onely can and certainly will preserve us then 3. Learne a due estimate of secular things and to alienate thy affections from them that they may be taken up with things â— on high the more thou emptiest thy soule of those the more capable it will be of these vaine loves cares delights and desires bewitch the greatest part of the world transporting men in a fantisticke dreame of happinesse and prosperity when here 's nothing constant but inconstancie nothing permanent and perpetuall but perpetuall and suddaine changes in Gods love onely there is constancie every thing else yea this world and the fashion thereof changeth mens loves are fickle as the wind they admire and presently loath the same they curse and blesse like Michaes mother at a breath in the sense of their losse or gaine a little seeming injury blasteth their love yea the change of the externall estate changeth their affections who by the mercenary ballance of present profit weith amity with God and men these wethercocks turne with every shift of the winde these shadowes appeare onely in prosperity wherein they follow and will not be beaten off with Ruths importunity that nere so litle clouded they vanish But Gods love is constant and unchangeable he will knowe thy soule in adversity if any unkindnesse reall injuries dishonours and rebellions could change him who had not long since perished 'T was said of that Turkish Emperour in his favour was no constancy and in his least disfavour death but God is of infinite patience mercy though he be every day provoked and in his favour is eternall life 4. Pray him to give thee an heart to know and love him to draw thee that thou maist follow him to shew thee his marvellous loving kindnesse to acquaint thee with his goodnesse Moses desired to see Gods face not to satisfie his curiosity but to fill his affection with Gods love As the Spouse cryed Cant 1. 7. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flockes to rest at noone The motives to incite us to love God are infinite as is his goodnesse the more obvious to us are 1. The great and admirable promises according to which he sheweth mercy unto them that love and obey him See Ex. 20. 6. Luk 10. 27. 28. 1 Cor 2. 9. Jam 1. 12. 2. Love of God is that same ballance of the sanctuary by which all duties must be weighed it is that same salt of the covenant without which no sacrifice can be savory and acceptable it is that holy fire which came from heaven wee may offer no sacrifice without it the devill is obedient but not for love but feare and compulsion it is the summe of the first table of the law it is the maine which God requireth of us for our good because he hath a delight in us Epictetus summe of philosophie was in two words susteine and absteine the summe of Gods law is in this one love and thou hast fullfilled the law no woonder that he saith my yoke is easy and my burden light what burden more light and easie then that love which maketh men happy then that which parity maketh such by his free mercy who saith yee are my freinds What lesse would we doe if we were left to our owne disposing then love so good a God 3. It is a certaine demonstration of Gods love to us none can love him but those whom he loveth first we love him because he loved us first therefore he sheddeth abroad his love in our hearts and it is a certaine token of our adoption and remission of sinnes as our Saviour said many sinnes are forgiven her for she loved much where 〈◊〉 for importeth not a cause but a consequence and certaine signe of her sinnes remission love covereth the multitude of sinnes whether wee instance in Gods love to us or ours to him it proceedeth wholly from him as the waters come through the subterraneous unseene passages from the sea which seeme first to contribute their constant streames to the filling up of her vast channels so it is with our loves which are none other but a meere restuâ—nce of Gods love iufused into our hearts by his holy spirit for love is of God and God is love 4. Not to love God is the heigth of the most wretched ingratitude all unthankfulnesse concludeth a man inhumane and wicked but this maketh him most impious and unhappy he loveth us first before we were so elected us to eternall salvation he gave us all that we have and are hee gave us his own image in our creation his own Son in our redemption he feedeth protecteth preserveth heareth us forgiveth our sinnes giveth us all good things to make us happy if we did not make an ill use of all seeing then he being so great and excellent loved us first so much freely wee being such and so unconsiderable we ought and canâ—ot without greatest ingratitude but love him he is too hard-hearted who though hee cannot first love will not requite 5. Love uniteth and likneth lovers with men
untill that Jonah be cast overboord we can never appease the surges of a troubled mind this must thou seek through hearty sorrow for thy sinnes this restringent acrimonie shall heale the fountaines that death and barrennesse may no more flow from the minde into thy words and actions t is a good signe of recovery when the disease changeth place so when we are pleased with repentance who woont to please our selves in sinne t is a token that sin declineth in us Secondly by committing thy workes unto the Lord so thy thoughts shall be established and lastly by filling thy soule with such happy thoughts as constant meditation on Gods word will furnish thee with as t is said let thy minde be upon the ordinances of the Lord and meditate continually on his commandements he shall establish thine heart and give thee wisdome at thine own desire 8 Overcome thyne own minde and in every thing as much as possibly thou canst subject it to right reason let not affection or passion master it 9 Set thy minde ever upon some good to prevent the rising of evill thoughts that the tempter may never finde thee at leisure to entertaine him The minde is naturally active and prone to thoughts yea when thou sleepest it hath its motions give it some businesse it cannot be inactive as the earth neglected for want of culture bringeth forth noisome weeds so will the minde evill and vaine extravagancies of thoughts if thou busie it not in good yea the light of reason is eclypsed by the mischievous interposition of vitious thoughts yet tyre not thy minde with too much or too weighty affaires proportion thy undertakings to thy strength the minde requireth some intermissions and rest which otherwise like the fields with perpetuall bearing will grow fruitlesse the unbalasted ship is easily overset with every gust of winde and too much loading sinketh her There is an Arke of Gods secret counsell into which thy thoughts may not looke there are also admirable mysteries out of which God calleth as out of that â—iery bush come not nigh hither put off thy shooes from off thy feet resigne thy thoughts to Gods immensity it is enough to beleeve his truth though thou canst not examine his incomprehensible secrets if thou wilt play with these flames thou shalt burn thy wings God hath revealed enough to make thee happy ambition of knowing more destroyed mankinde Commune with thine owne heart concerning that which may better thee Psal. 77. 6. and make thee happy divine soliloquies are a kinde of rapt to heaven and prepossession of that blessednesse use thy heart to thinke of good and heavenly things and such will thy thoughts words and actions be the heart of the wise teacheth his mouth Custome is a second nature therefore also the wiseman saith Wisedome resteth in the heart of him that hath understanding if the wicked the worst of fooles have any notion thereof it no more resteth with him then lightning in the aire 10 Set God ever beforâ—â—â—ee as a searcher of hearts and that which thou wouldeâ—t be ashamed to speake before others be ashamed to thinke with thy selfe Thoughts are the word of the heart which God heareth who therefore saith wherefore thinke yee evill in your hearts And curse not the King no not in thy thought bee thou pure in heart if ever thou meanest to see God let not thy heart dissent from thy tongue neither desire to seeme more holy then there thou art if thou intend to please him for he is omniscient 11. Pray the Lord to create a cleane heart and to renew a right spirit within thee to encline thy heart unto his testimonies to give thee an heart to know him to prepare thy heart that thou maist truely feare him meditate on him and love him above all and that he who cast out the tumultuous rabble from Jairus house would also be pleased to cast out of thy soule and mynde all those thoughts which offend him or hinder the riasing up thy soule to the life of grace CHAP. XIX Of the thoughts and ordering thereof § 1. Concerning the right ordering the thoughts in respect of some particular passions affections and perturbations of mind in their distempers of love and delight § 2. Of joy reioycing myrth and sorrow § 3. Of 〈◊〉 hatred malice envy § 4. Of impatience patience discontent and a contented mind FOR the right ordering the thoughts arising from some particular affâ—ctions or passions which usually discompose and render the mind lesse apt for the service of God and lesse comfortable to our selves we must ever have in mind the generall rule before laid down that extreame and violent passions of any kind are distempers of the soule which at best befoole a man if not as â—ypâ—crates thinketh make him mad they are like a deluge which rather overflow and drown then refresh the mind they are like an enraged Sea full of hazard they distuâ—be the intellectuals and distract the will look how all things in troubled waters seeme wreathed and disordered which in the still are cleerely seene so is it here the calme afâ—ections are more accommodate for Gods service and our use to come to some paâ—ticulars Love and delight are great 〈◊〉 in this present life every man hath some love and delight there is none that liveth without these The skill is That we set them on right obâ—ects as God Psal. 37. and heavenly things so they cannot fall into excesse and goodnesse so shall they make us good and happy 2. That we pervert not the order we must noâ— love or delight in any thing before God let him be our 〈◊〉 and cheife love and delight and we shall be happy in all that is subordinate 3. That no inferiour love or delight draw as away from Gods love there is a time place and measure for secular delights so far as they are subordinate to God make us more fit for his service and administer occasion and matter of thankfulnesse to him if otherwise if God love us he will take that away from us which else would take us from him a necessary rule for them to consider who too impatiently beare the losse of that they much loved or delighted in 4. That we neither love nor delight in any worldly thing otherwise then to hold it with a loose hand contented to part with it when God pleaseth to take it back again it was Jobs resolution the Lord gave and the Lord hath taken away and blessed be the name of the Lord. Concerning joy rejoycing and mirth the rules are that 1. God would not have us disconsolate but to rejoyce and be cheerfull in him evermore Dedolency melancholy dejectednesse worldly sorrow bitternesse of spirit and secret repining against Gods providence are dangerous symtomes of unbeleefe for if being justified
179. l 11. had perished 204. l. 8. strings of musiâ—all ib. l. 23. therefore 1 in every ib. l. 26. ease of sorrows 213. l. 1. haâ—e some remission 216. l. 6. so Haman 229. l. 12. in any creature may be defeated p. 246. l 4. who cannot give 249. l. 24. his posterity ib. l. 29. repaire 252. l. 11. the same speâ—ch as reason 259. l. 12. seasonable 260. l. 16. his by just meanes 261. l. 31. themselves heires thereof 268. l 31. for or by any 273. l. 16. see thee impious 288. l. 19. there is compulsion 295. l. 19. to foment discord 296. l 14. with discretion 300. l. 18. did I desire a son 306. l. 33. or fatherly 307. l. 6. is no easier The prudent Reader may be pleased to amend other light slips and mispointings as the sense requireth A GVIDE TO THE HOLY CITY c. CHAP. 1. Concerning the necessity of a Christians aiming at a right end in all his actions 1 THere is an end of every action and intention which as the rudder of the ship though it come last is first purposed and guideth â—he whole course 2 By the instinct of Nature every thing worketh to some end which shewes is the perfection thereof to which what ever is not conducing is uselesse especiaâ—ly reasonable creatures who have Will and Preëlection among them they propose to themselves more divine and excellent ends of their desires and actions who understand the cheife good to be attained true and â—ternall blessednesse in Christ are regenerate and repaired by the holy Spirit and wisdome of God 3 In every undertaking propose some certaine end and before thou enterprise examin that diligently run not on at adventure as children use in some unknown path till they loose themselves but carefully look to what end the way thou takest â—eadeth thee consider seriously what danger or profit is therein who knowes not that the end of sin cannot be happy because there remaineth something after it And that the end of the just man shall be peace at last The cause why so many run the broad way to destruction and so few the strait to eternall life must principally be want of a due forecasting what will be the end of that they doe fixing their hearts on the present evill which pleaseth them they regard not the misery which followeth their tasting the forbidden fruit but for its sake wilfully shut their eyes against their dangers or seeing and thinking them much lesse or the recovery more easie they desperatly venture in vaine hope of repentance and pardon and on the other part beeing too sensible of the difficulties which beset the way to heaven they doe not enough consider their future blessednesse and therefore either faint in their trialls their heart saying with prophane Esau Lo I am almost dead what is then this birthright to me Or doting on this world resolve to settle their affections hereon this is the Jazer and Gilead which they would were their portion 4 The supreame and best end of all is Gods glorie into which ocean all desires and actions of the reasonable creature must emptie themselves subordinate hereto is the true blessednesse of the elect in the fruition of God the fountaine of all good in the life to come which naturall men mistaking sought in pleasures riches and such things as the world adoreth whereas indeed all those things if they could have met in one man should have come as short of making him truly happy as the intended top of Babel would have been from landing the builders in heaven 5 The way to this end is true holinesse that is faith ad obedience the end of the Commandement without faith apprehending Christ for our justification no workes are more acceptable to God then Cains sacrifice the sacrifice of the wicked Whatsoever is not of faith is sinne And without obedience there is no justifying faith Faith without workes is dead it saith as once barren Rahel give me Children or I die 6 That which we are to beleeve and obey is the infallible truth of God the first and second trueth God and his oracles and his will concerning our salvation sufficient to make a man wise there to revealed in his word the word and testimonie of man may be the ground of opinion which is of things probable but faith can stand on nothing but the word of God which is infallibly certaine and can have no falshood in it because he cannot ly this is contained in the bookes of the Old and New Testament this is a sure word 2. Pet. 1. 16. 19. for it was indited by the Spirit of God 2. Tim 3 16. 2. Pet 1 21 the same is the rule of obedience like the clowdie Pillar leading Israël into their promised rest Num 14 14 and the star to lead the wise men to Christ Math 2 9 whosoever will be saved must follow this guid hee that walketh without this gâ—eth like those Israëlites Num 14 40 to the Mountaine of the Canaanites to their own destruction for the Lord is not with him 7 That which is the object of faith is comprehended in the Creed which is the summe of the Gospell our obedience to God is set downe in the Law the summe whereof is love to God and to our neighbours Luk 10 27 28 The Prayer MOst gratious and most holy Lord God who dwelling in unaccessible light of Majestie and glory hast yet been pleased to manifest thy infinite power and unsearchable wisdome in all thy creatures especially those who thou hast created to thine own image to praise and glorifie thee in their eternall participation of thy divine blessednesse Give us true wisdome to consider the end for which thou hast made us make us truely understand that thy glory is incomparably better then all the creatures and our salvation then all the world Lord open our eyes that we sleep not in death let not the transitory dreames of this present life beguile us let not the malitious temper so prevaile upon our infirmities as â—o cause us sâ—curely to run on in the easie way to destruction but gratious Lord as thou hast appointed the end our eternall life so be pleased to dispose the meanes which may lead us thereto Thou canst as easily make us holy as command us to be so Lord therefore make us such as thou hast commanded us to be make us faithfull to beleeve in thee and obedient to serve and please thee as thou hast in thy great and tender mercy given thy holy word to be a light and true guid unto us so blessed Lord give us of the same spirit by which it was endited which may lead us into all truth and holinesse and these daies of sinne being ended into that holy and blessed inheritance which thou hast prepared for all those whâ—m thou hast elected to eternall
either historicall such as the devill hath Jam 2. 19. or temporary Math. 13. 20. Act 8. 13. and this is either faith of miracles or a temptation of security for the devill himselfe will perswade obstinate sinners that they beleeve and are therefore sure of salvation that he may keep them without charity which is the life of religion and that one thing without which faith is dead perswade them to sin securely And there is also a sanctifying justifying lively faith proper to the elect only this purifyeth the heart gives us the adoption of sonnes and everlasting life concerning this faith we enquire and because the heart is so deceitfull and Satan suitable to teach hypocrisie so neerely to resemble true grace it highly concerneth every man seriously to examin whether his faith be true or counterfeit to which purpose take these rules Examin 1 Whether the more thou art perswaded concerning the assurance of thy salvation the more thou lovest God for his own sake and thy brethren for Gods sake Some vainely dreame of justifying faith though their conscience tells them they love but some for fashion sake or their own ends for Gods sake few if any and God onely as far as they hope he will blesse them that faith onely is available which worketh by love without which it is no more alive then a man without heat 2 Whether the more assurance of Gods mercies in Christ thou hast the more thou desirest to be further confirmed Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied 3 Whether the more thou beleevest the more humble thou art God giveth grace to the humble when Paul was by Gods mercy brought out of his ignorance and unbeleefe he was not ashamed to acknowledge that which being in sin he would not have done of sinners I am chiefe True faith can no more be without humility then an house witohut a foundation the proud hypocrite resteth so securely upon his fruitlesse faith that he contemneth other men as if none were holy but himselfe and some few of his society which he vainely conceaveth have engrossed the infinite grace and spirit of God which freely and secretly worketh where others cannot judge thereof 4 Whether the greater perswasion thou hast of thy beleeving the deeper sense also thou hast of thy sanctification true faith is such a lively grace that it cannot be inactive where the natuall life is it will shew it selfe by some evident effects and so must the life of Grace to our consciences therefore the Apostle maketh the quaere know you not your owne selves how that Jesus Christ is in you except you be reprobates intimating that the regenerate and true believers doe indeed know and feele by comfortable effects that the Spirit of Jesus is in them for as many as are led by the Spirit of God are the Sonnes of God which walke not after the flesh and if we walke in the spirit we shall not fulfill the lusts of the flesh by which thou must examine thy faith 5. Whether after many trials feares and doubtings doth the Spirit of God still returne and comfort thee so that thy faith is more assured after trials then before True faith like the needle of a compasse in the severall boords tacks and agitations of the ship at sea never resteth till it returne to its owne point and fixeth on the mercy of God againe as 't is written I was in misery and he saved me returne unto thy rest O my soule 6 Lastly examine the conclusions suggested to thy minde with the hope of salvation men shall sometimes have a chearfull perswasion that they are the elect servants of God and therefore shall be saved but yet have Naamans exceptives frequent in their resolutions to sinne God pardon thy servant in this upon this abused promise of God whosoever believeth not shall perish not considering that 't is no true faith which impropriateth the gift of God to wantonnesse or any purpose to enjoy the pleasures of sinne for a season but a dangerous tentation of security a meere snare of Satan perswading men that they have certaine interest in Gods promises that he might keepe them in some knowne sinne But if thy heart say thus I believe seeing therefore God hath shewed me this great mercy working this comfortable perswasion in me I will be more and more carefull of my waies that I may not offend so good a God and grieve his holy Spirit whereby he hath sealed me up to redemption I will strive to make my calling and election sure that an entrance into the eternall Kingdome of our Lord Jesus Christ may be more abundantly administred to me I will heartily endeavour to follow the guidance of his good Spirit who hath translated me from the kingdome of sinne and darknesse of ignorance into light and the kingdome of his dear Sonne by some measure of sanctiâ—ication that I may make an end of my salvation with feare and trembling such a resolution is an undoubted adjunct of true faith purifying the heart slesh and bloud can never give this perswasion or resolution and Satan will not for though he will be contented to present some seeming good if he may thereby perswade a secure man to some reall evill yet 't is farre from his nature to move to good for any good end for this were to divide and ruine his owne kingdome and whole designe which is to make all others confederates in his rebellion and as desperate castawaies as himselfe It remaineth therefore that the Spirit of God against whose worke and purpose the gates of hell can never prevaile must be the sole Author of this perswasion and resolution I believe and therefore will doe my uttermost endeavour to be more holy then ever I have beene 7. Concerning the meanes to be used in the Word and Sacraments for the attaining of this faith I shall speake in its owne place 8. The Object of faith is the truth of God revealed in holy Scripture teaching us his will concerning our salvation the summe whereof are the Articles of our beliefe of which in the following Chapters A Prayer for Faith O Lord God of the spirits of just men Father of lights from whose fulnesse descendeth every good and perfect gift We humbly acknowledge our owne miserable hardnesse of heart wilfull obstinacy and disobedience to thy holy Word hath continually provoked thy justice to give us over to strong delusions and beliefe of lies to our owne destruction that the vaile should be laid over our hearts when we reade or heare the word of promise that Satan should be suffered to blind us that the light of the glorious Gospell of Christ might not shine unto us and that we might not be able to discover our interest in thy promises nor make any assured claime to the merits of thy
thee Lord despise not as I have justly deserved thine owne handy worke but mercifully repaire all my decayes it is indeed life everlasting to know thee and thy Sone Iesus but none can know thee but those to whome thou pleasest to reveale thy selfe Lord open mine eies that I sleepe not in death shew the light of thy countenance upon mee make mee to know thee in a comfortable participation of thy grace and communion of thy holy and sanctifying spirit that I may worship thee aright by serving thee sincerely take off the vaile from my heart in the reading and hearing thy holy word which testefieth thee give mee a constant assurance of thy gratious favour toward me and a comfortable sense of thy presence ever with me that in all my thoughts words and actions I may ever set my selfe in thy holy presence and walke with thee in purity of heart and sanctimony of life assure me of my interest in thee that I may in life and death depend upon thy fatherly providence that I may know that thou art my God my Saviour and mercifull preserver Lord thou art neere every one of us in thee we live move have our being Thou passest by us and we see thee not thou art about all our paths knowest all our waies the words we speak what ever we doe and the secrets of our hearts specially thou art neere unto them that call upon thee in truth thou wilt not conceale thy selfe from those who faithfully seeke thee and thy saving health which seeing none can doe except thou draw them Lord finde us that we may seeke thee and seeking finde thee Draw us with thy preventing grace that wee may follow thee and supply us with that strength that wee may not seeke thee in vaine good Lord manifest thy selfe and reveale thy will to us that doing it faithfully we may at last with all thy Saints and holy Angells enjoy thy blessed presence wherein is the fulnesse of joy for ever and ever through thy only sonne our Saviour JESUS CHRIST AMEN CHAP. IV. Of that which we are to beleeve concerning § 1. Iesus Christ Gods only sonne our Lord. § 2. Conceived by the holy Ghost § 3. Borne of the Virgin Mary THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it when Peter confessed Christ to be the sonne of the living God Christ replied upon this Rock will I build my Church and the gates of Hell shall not prevaile against it that is this confession shall be an unmoved foundation of them that beleeve All that beleeve in him shall receive remission of sinnes Act 10. 43. So Paul said to the Gâ—aler Act 16. 31. Beleeve in the Lord Jesus and thou shalt be saved and all thy houshold and that upon excellent ground for God dwelleth in true beleevers 1. Joh. 4. 15. and the confession hereof maketh the Church of God as the blood of Paschal Lambe did the doores of Israel that the destroyer might not enter as the red clew did Rahabs house distinguishing it from the rest of perishing Jerico 2 In the Articles of our faith wee finde foure titles of our Saviour 1. Jesus 2. Christ. 3. God's only Sonne 4. our Lord. 1 This name Jesus in the Hebrew Jehoscua a Saviour which the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other languages Jesus signifieth his office which was to save his people from sin and death eternall it was preâ—igured in the type which bare his name Joshua to whom the leading of Israël into Canaan and the division of the inheritance was received Moses stood on Pisga and shewed the people the holy land But Joshua led them in the law shewed us heaven and the holy way to it but it brought nothing to perfection by reason of our infirmity Rom 8. 3. but Jesus Christ condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in us and wee bee saved in him so all the Prophets give testimony to him that as I noted through his name all that beleeve in him shall receive remission of sinnes for the chastisement of our peace was upon him and with his stripes we are healed This name was given him by the father and brought from heaven by the Angell Gabriel thou shalt call his name Jesus he is the only Saviour Neither is there salvation in any other for among men there is given none other name under heaven whereby we must be saved He only is able perfectly to save them that come unto God by him So often then as wee heare of this sweet name Jesus we must remember all the comforts through him acrewing to us that in no affliction nor death it selfe we despaire seeing that he beareth not that name in vaine 2 The second title of the Sonne of God is Christ which signifieth annointed as also the name Messiah doth The Law and custome was to ancient Kings Priests and Prophets Exod 9. 7. 30. 30. 23. 24. and therefore is Christ eminently and above all others called the Lords Christ or annointed Psal 45 7. Isai 6. 1. Luk 4. 18. Act 10. 38. Kings and Priests thus annoited were types of Christ the annointed not with bodily oile compounded of Mirrhe Calamus and Cassia but with the spirit of God which he receaved without measure as a fountaine to derive graces to others he was appointed of God to this triple office to bee a King to governe and preserve his people a Priest for ever who was once for our redemption the Priest sacrifice and altar first to offer up himselfe a sufficient sacrifice to expiate the sinne of the world and then to mediate and appeare before God for us as the great Master of requests to present our petitions to get us audience by his never-dying merit as t is said his blood speaketh better things for us then the blood of Abel that cryed for revenge this for pardon and attonement And lasâ—â—y he was appointed a Prophet to reveale and teach us his fathers will for that kingly Priesthood and holy kingdome in which consisteth our eternall peace and happinesse was to be established by the Scepter of his word and vertue of his holy spirit with which he was annointed his annointing as a Prophet importeth that he who is in the bosome of the father eternall God took on him an humane nature annointed with the fulnesse of the spirit that he might reveale to us the will of his father concerning our redemption and salvation and thereby manifest that great mystery which had been hid from the beginning of the world in darke shadowes and representations untill the fulnesse of time so preaching peace to them a far off and to them that were neere and that he might effectually teach us by his holy spirit and ministry of the word and sacraments unto the
to the people in scorne and diâ—ision the chiefe Priests and Officers lead the peoples suffrages ringing out their crucify him crucify him Pilat startled as by his dreaming wives admonition so more at their mentioning his being the sonne of God goeth againe into the Pretory reexamineth him seekâ—s to deliver him yet for feare of complaint to Caesar so powerfull an adversary to good conscience is the love of this world against his often acquitting him as innocent he once for all condemneth him us guilty and delivereth him to the popular rage to crucifie him 8 They lead him away bearing his Crosse to Golgatha the place of skulls called also Calvarie where some thinke Adam was buried but others are of a contrary judgement One thing is certaine it was the area damnatorum and place of execution and it is most likely that Gods providence so disposed that he should there be crucified as there to set up the Trophe of his victory on the Crosse in that where sinne and the punishment thereof had abounded in the execution of notorious malefactors grace should manifest it selfe in his suffering there and that most ignominious kinde of death so also that he might take away the curse from the elect so suffering and that it might be fulfilled which was spoken by the Prophet he made his grave with the wicked and was counted with transgressours Isai 53. 9 12. this place was without the city having a resemblance of that which was to come that is that the maine benefit of his passion was not to be shut up in Jerusalem but to be derived also to the Gentiles who were without so he suffered in the place of sinners that it might import his suffering for sinners other moralls the Apostle openeth as to teach us to goe out of our carnall affections and love of the world to Christ and so he shewed himselfe the only satisfactory sacrifice prefigured in all the legall sacrifices whose bodies were burnt without the gates of Jerusalem Here they crucified him betweene two theeves the one converting the other dying in his obstinacy having so done they parted his garments among them and cast lots for his seamelesse coat thus was fulfilled that of the Psal 22. 18. Jesus commended his mother to John thirsting they gave him vinegre to drinke as was also foretold Psal 69. 21. having received that he said it is finished that is all the types have their meaning accomplished and the justice of God is satisfied so bowing his head he gave up the ghost 9 The certainty of his death appeared when the â—ouldiers comming to breake the leggs of the other two finding him already dead they spared him that the Scripture might be fulfilled which saith a bone of him shall not be broken but pierced his side with a speare so that blood and water came out At this time the Sunne was darkned so fearefully that some are said to have concluded that either the Godhead suffered or sympathized with that which did so The vaile of the Temple rent to shew the way into the holiest made manifest and that the stop or middle wall of partition betweene Jewes and Gentiles is taken away The stones clave in sunder the graves opened the earth trembled And after his resurrection many of the dead Saints arose and were seene in the holy city to shew that in his death death was conquered and that the vertue of his resurrection should shortly after declare it selfe in the Saints rising from the death of sinne The Centurian seeing this acknowledged him the Sonne of God the multitude smote their breasts and returned home 10 Joseph of Arimathea begg's the body of Jesus takes it from the Crosse he and Nicodemus imbalme it put it into linnen cloaths with the spices and bury it in a new Sepulcher in a garden nigh the place the providence of God thus disposing to convince their malitious cavills who might pretend that either his resurrection was caused by the vertue of some other servant of God there formerly buried as one was at the touch of Elisha's bones or that it was some other rose againe not Jesus He was buried according to the Scriptures 1. Cor 15. 4. Psal 16. 10. thou wilt not leave my life in grave There were many witnesses thereof Joseph Nicodemus the women the Centurian with his band the Jewes sealing the tombe Thus he descended to the lowest step of his humiliation that he might follow death into the heart of his dominion and conquer him in his imperiall seat destroying as it were with his own sword the Goliah who had the power of death as it is written O death I will be thy plagues O grave I will be thy destruction that he might sanctifie our house of rest taking away the horrour of the grave the curse of death being abolished and the dead loosed from their bonds as shall appeare in the appointed houre We are next to beleeve the first degree of Christ's exaltation in that he rose againe from the dead the third day according to the Scriptures 1. Cor 15. 4 reckning the later part of the first day the second entire and the beginning of the third So Christ told his Disciples that he must goe to Jerusalem suffer many things of the Elders and be killed and raised againe the third day this was so publikely knowne before his death that his enemies remembred and spake of it so that this was the reason why they sealed up and set a guard upon the Sepulchre God so disposing that they should be made witnesses of the truth thereof who most opposed it which had they not beene they might with lesse impudency have said his Disciples came by night and stole him away The Angell testifying his resurrection referreth them to that he had told them before the type also agreeth as Jonas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies and three nights in the heart of the earth so long he would lye in grave to manifest the truth of his death but no longer because he was not to see corruption and least the faith of his Disciples should by a longer delay have beene in hazard and lastly to fulfill his word concerning the same for the confirmation of our faith seeing his word concerning his own death and resurrection came truely to passe why should we doubt of the same word concerning our resurrection In this three daies the Deity was the middle band betweene the body and the humane soule that it might see corruption proper to sinners as before the humane soule was betweene the Deity and body in all he became a pledg of our incorruption and immortalitie in the life to come to consirme us herein he manifested himselfe to many after his resurrection by the space of forty daies See 1. Cor 15. 5.
perish so long as thou reignest over all The next is his comming to judge the quicke and the dead properly annexed to the foregoing because he so sitteth at Godâ—s right hand as that he both exerciseth the patience of the elect under the crosse and long permitteth the wicked enemies to insult over them to comfort us herein 't is necessary to beleeve that Christ who now sitteth at God's right hand will thence come to judge all men those whom he shall finde surviving who shall be changed in a moment at the sound of the last trump and the dead raised againe all elect and reprobate some to eternall absolution from sin and death and others to eternall shame and destruction of bodies and soules This judgement shall be of all our thoughts words and actions the books shall be opened and every secret thing manifested the evidence of every fact shall speak as Abels blood did The time of this judgment shall be at the second comming of Christ the particular yeare or day no creture knoweth neither the son of man himselfe here knew it in the state of humiliatioÌ„ nor need it seem strang how being God and man in one person the manhood could be ignorant of any thing the deity being omniscient seeing he tooke on him all our infirmities sinne excepted amongst which natiue ignorance was not a little one therefore t is said that from his childhood he encreased in wisedome which no infinite can doe and why shall I not as easily beleeue that there was a vaile of the slesh betweene the deity and humane soule intercepting some light of knowledge as I certainly know there was intercepting the present sense of his fathers assistance and of the comfort of the deity in his passion when he cried out My God my God why hast thou forsaken mee The signes of this judgements approach are 1. preaching the Gospell to all Nations 2. revelation of the man of sinne 3. a generall departing from the faith 4. Universall corruption of manners 2 Tim. 3. 1. 5. warres and rumours of warres 6. hardnesse of heart so that no importunity of the lowdest sonnes of Thunder can awake men out of sinne as it was in the dayes of Noah 7. Calling of the Jewes Rom. 11. 25. The signe which shall accompany the comming of Christ shall be the signe of the sonne of man in heaven Math. 24. 30. The Summe is Christ shall come againe to judge all men Act. 17. 31. Math. 25. 31. Jud. 14. 14. 1 Thes. 4. 16. and Math. 24. 30. where he joyneth the declaration of the judgement with the prediction of Jerusalems destruction to the end that men might be assured of the judgement to come by that which they saw or knew fulfilled in that City Concerning the place whether in the valley of Jehoshaphat or the time and lasting of this great Assizes the manner of proceeding and the like it is vaine to enquire after that which God hath not revealed specially seeing his word directeth to make better use hereof 1 To deterre men from sinne in respect of the inevitable terrour of that day 2 Not to judge one another Rom 14. 1 Cor 4. 5. 3 To prepare because the day is neere fearing God Eccles 12. 14. Rev 14. 7. keeping a good conscience Act 24. 15 16. watching that we may lift up our heads at that day Luk 22. 28. 35 36. Repenting Act 17. 30 31. Without delay 2. Pet 3. 2. Loving one another 1. Joh 3. 18. 19. That wee may assure our hearts before him and have boldnesse in the day of judgment 1. Joh 4. 17. Comforting our selves in all our sufferings our Saviour shall be our judge and who shall condemne us seeing he died to acquit us He cannot but avenge for us though he suffer long therefore we must be patient expecting his sentence Come yee blessed of my father inherit the kingdome prepared for you A Prayer O Lord God of mercy and compassion who in thy eternall and infinite love to man gavest thy onely Sonne to become man to take experience of our miseries to be tempted in all things like us sinne onely excepted and to suffer the severity of thy wrath against us sinners by offering him up a living sacrifice for us who were dead in trespasses and sins the just for the unjust that by his stripes we might be healed and hast revealed unto us that great mystery of godlinesse so much desired of the faithfull from the beginning the inestimable riches of thy grace and mercy hid from all ages unto the fulnesse of time God manifested in the flesh justified in the spirit seene of Angells preached unto the Gentiles beleeved on in the world and received up into glory make us truly thankefull to thee for all thy unspeakeable favours give us true faith to apprehend and finde our interest in him with assurance that he is our God and Saviour O ever blessed Jesus whose name is as sweet ointment powred forth whom the Virgin soules therefore love draw us that we may runne after thee let the annointing which we have received of thee whereby we have the honour to be called and to be Christians and the happinesse to be enlightned with thy truth and led in thy paths abide in us and teach us all things necessary for the advancement of thy glory and our salvation let it bee like that precious nard wherewith thou wast imbalmed against the day of thy death to fill our hearts and affections with that comfortable savour of life unto life that thou maist wholy season us dwell in us and be all in all with us that the merit of thy death and vertue of thy resurrection may both mortify all our sinfull corrupt affections and raise us to the life of righteousnesse that dying to sinne governed here by thy power to which all things are committed in heaven and earth and hereafter acquitted by thy finall sentence when thou shalt come to judge the living and the dead we may at last come to the perfect union with thee in a full view and eternall enjoying of thee and thy blessed presence who hast suffered all these things to redeeme us and to purchase the kingdome prepared for us from eternity that wee may attaine that true blessednesse in the which thy holy Gospell hath preached unto us Grant this through thy mercies O heavenly Father thy merits O gracious Lord Jesus and thy assistance O holy Spirit three persons one onely wise omnipotent and immortall God to whom belongeth all honour glory praise might Majestie and dominion in heaven and earth from this time forth and to endlesse eternitie AMEN CHAP. VI. § 1. What we are to beleeve § 2. Rules thereto belonging 1 ALL knowledge of God the Father and Sonne with man can attaine to availeth him not except it be made good to him by a blessed application thereof to himselfe wrought by the
holy â—host dwelling in him and cleansing his heart to entertaine him as t is written yee are the temples of the living God 2. Cor 6. 16. 2 The holy Ghost proceeding of the Father and the Sonne is truly God See Act 5. 3 4 1. Cor 3 16. 1. Cor 6. 19. 1. Cor 12. 4 5 6. 2. Cor 6. 16. Isaâ— 6. 19. Act 28 25. Therefore we are commanded to baptize in the name of the Father Sonne and holy Ghost Math 28. 19. So the Apostle 2. Cor 13. 13. in his prayer uniteth the three persons it appeareth that he is God by his effectuall working he regenerateth Joh 3. 6. sanctifieth teacheth us all truth Joh 14. 21. 26. sealeth up our redemption Ephes 1. 13. he giveth utterance to his speakers Math 10. 20. dictateth the holy Scriptures 2. Pet. 1. 21. he appointeth overseers of the Church Act 20. 28. foretelleth things to come 1. Tim 4. 1. which is an evident argument of his Godhead 3 The holy Ghost is essentially in God the Father and the Sonne and so proceedeth of them not as a part of them for no infinite hath parts and he is equally God with the Father and Sonne nor as parting from them nor as the creatures are in God which are not of his substance and being though in him they live move and have their being but hee is of the same eternity substance power and Majestie in the unity of the Deity His proceeding is spoken of in Scripture Joh 15. 26. Whether we speake of his essentiall eternall proceeding or of that admirable effusion of his graces on men in ordinary or extraordinary gifts Act 2. 2. Gal 4. 6. these three are one 4 Though the holy Ghost be one in the unity of the Godhead with the Father and the Sonne yet is he a distinct person from them both for though the Father be a spirit and the Son a spirit according to his Deity and both are most holy yet neither are called the holy spirit which is a peculiar name to the third person of the blessed Trinity 1 Be not overcurious to search into the being of the holy Trinity but examine thy selfe whether the holy spirit dwell in thee or not Whether thy heart be purified from those unhallowed thoughts and desires of corrupt â—lesh and blood Whether thou hast the love of God shead abroad in thy heart as also true charity to all men for God's sake Whether the holy Ghost testifie to thy spirit that thou art a sonne of God Rom 8. 15. 16. teach thee to cry abba father help thy infirmities and endite thy prayers 2 Grieve not the holy spirit with which thou art sealed up to the day of redempt oÌ„ Eph 4. 30. doe not that which may make him depart from thee hurt or greiue thy selfe or the saints in whom he liveth 3 Be sure thou walke according to and by the guidance of the holy Ghost that thou maist be assured thou art in Christ Rom 8. 1. that the spirit of him who raised up Jesus from the dead dwelleth in thee and quickneth thy mortall body to the life of grace That thou art led by that spirit and art indeed a sonne of God A man that had seene those Palestine Kine going straight to Bethshemesh with the the Arke of God would have thought there must be some supernaturall power therein so when we see men going the way of God contrary to the affections of â—lesh blood we may certainely conclude that God's spirit ruleth there CHAP. VII § 1. Concerning the Catholike Church § 2. Conclusions belonging hereto § 3. Rules observable 1 AFter our meditation on the holy Trinity a due order of confession requireth that wee should thinke of the Chuch as the sacred Temple thereof because his beleefe and confession is vaine who is not of this Church nor can be possibly be a sonne of God who is not of this Church This is the pillar and ground of truth 1. Tim. 3. 15. as bearing the light to direct men to salvation the Keeper of the Oracles of God Rom 3. 2. Rom 9. 4. not that the truth of God is subjected to the authority of men but because it useth mans ministry the Gospell is not proved but approved by the testimony and authority of the Church in which it not so much receiveth as it giveth the Church credit and a sure marke of distinction 2 Though we are to beleeve in God the Father Sonne and holy Ghost we are to beleeve the Church not in the Church as God we beleeve an holy Catholike Church wee beleeve the chiefe pillars thereof the Prophets and Apostles we beleeve not in them as we doe in the foundation Christ we beleeve their words to be the infallible dictates of him in whom wee beleeve and looke for salvation 3 The Catholike Church is a peculiar company of men predestinate to eternall life called and incorporated into Christ their head wherefore she is the body Colos 1. 18. the slock and shepheard of Christ the Lord's sloore which he came to purge Math 3. 12. his Vineyard and pleasant plant Isay 5. the Arke in which we are saved 1. Pet 3. 21. the Spouse and sacred bride of Christ the Temple of God fouÌ„taine of truth house of faith and the holy City 4 This Church as God elected and redeemed by the blood of his holy sonne Jesus so he called her by his spirit working powerfully on the use of the word preached and Sacraments administred he sanctifieth her and governeth her duly is she his and therefore holy because his who maketh her so Holy by Christ's imputed righteousnesse and that which his spirit worketh in her however blacke yet comely Cant 1. 5. an holy nation a chosen people 1. Pet 2. 9. this holinesse is inchoative in this life she is now throughs many infirmities like Jacobsâ—lock â—lock at Padan Aram all spotted shee shall bee without spot or wrinckle in the life to come 5. This Church is Catholike or universall in respect of 1. Time she hath beene in all ages God hath still and will have his Church here untill the number of the elect being finished she shall be triumphant in heaven 2. Persons in it are some of all sorts conditions and degrees male and female rich and poore honourable and obscure God is no respecter of persons though he set in order and appoint the distinctions for and with men 3. She is Catholicke in respect of place because she is spread over all the world and gathered from all parts under the Gospell 4. Lastly it is called Catholicke to distinguish it from particular congregations or Churches of one denomination as the Church of Jerusalem Antioch Corinth England France c. For the better understanding hereof consider these conclusions 1. The Church of God in respect of her extent is either Catholike or particular and
forme and matter to furnish our prayers if wee will bee heard some thinke 't is enough to say the words but therein may be the sacrifice of fooles and vaine babling of hypocrites The more excellent the worke is the more prudently it ought to bee performed here is great fruit or danger let us therefore seriously marke the conditions of prayer which must be 1. In true faith without doubting Whatsoever yee aske in prayer beleeving yee shall receave it which hee that doubteth cannot Jam 1. 6. 7. the prayer of faith shall save the sicke 2. In fervency of spirit it is a spirituall incense and must have the heavenly fire of zeale to make it an ascending sweet savour to God as was shadowed out in the Leviticall incense and the whole burnt offerings which they called ascensions which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods owne spirit in us The effectuall fervent prayer of a righteous man availeth much But he that asketh drowsily fearefully and diffidently cannot obtaine because he distrusteth Gods power mercy or truth and let me tell the secure man here he that is cold and negligent to performe this duty in health peace prosperity shall hardly be confident of audience in sicknesse affliction 3. In the spirit I will pray with the spirit and I will pray with the understanding also that is with hearty and intent devotion to God who looketh on my thoughts and heareth the petitions which his own spirit dictated I will pray to my own and others understanding who joyne with me in prayer without this we offer the sacrifice of fooles not knowing or intending what we say nor can the present conception or saying prayers by roat of heart make them spirituall if the spirit and inward man pray not and with this inward sense and intention of the minde set formes of prayers may also be praying in the spirit wee read many formes in the holy Scripture Aaron and his sonnes were prescribed a forme of blessing the people The Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace And doubtlesse Aaron and his sonnes did as often as occasion served pray the same prayer in the spirit and intention of minde and were heard of God in the solemne fasts the Prophet saith let the Priests the ministers of the Lord say spare thy people O Lord and give not thine heritage to reproach and I doubt not but the Priests using those very words as we now may did pray effectually and in the spirit The Psalmes are many of them set formes of prayers and thankesgivings endited on severall occasions and appointed for the Churches use and surely as David and others used them though set formes to God's glory and sang them in the spirit and so doe we and why shall I not beleeve that Paul did sing these same Psalmes as he saith I will sing with the spirit and will sing with the understanding also and intimate the singing of the same by us with grace in our hearts to the Lord I finde no precept for singing or praiing ex tempore I finde many prayers of the Saints recorded in holy writ for what Except to teach us imitation Above all is that sacred form which Christ intreated to teach his disciples to pray taught them and us we have no Scripture obliging us to conceaved prayers intimating them only to be spirituall or prohibiting set formes as not spirituall we have expresse Scripture for set formes The most spirituall prayer is that which is so indited and by the Spirit helping our infirmities so uttered that therein our hearts and mindes be attentive to God's holy presence and that which we pray this may bee in the heart without words uttering it or in words conceived written and red for the spirit of God as well worketh in writing as speaking as appeareth in his dictating the Scriptures nor is the writing of prayer to be read any more a restraining the Holy Ghost or straitning it then the writing of the Scriptures to be read Nor can any man reasonably thinke that Gods will is to endite holy prayers by the inspiration of his Spirit which might not be as well read as spoken or which 't was lawfull once or sometimes to use but no more or not alwaies on occasion seeing Christ three times together prayed the same words and said When ye pray say Our Father which art in heaven c. on two severall occasions prescribing the same form it skilleth not if we pray in spirit whether the eie by reading the memory by exhibiting spirituall habits and impresses of the soule or the inventioÌ„ do furnish the tongue with praior though herein mans frailty be very considerable whose industry in studying to pray as well as to preach for the peoples edification I shall believe God equally blesseth by the assistance of his spirit infirmities all men are conscious of who is sufficient for these things he that prayeth may have some failings now the more solicitous he is of words form for their sakes who heare him pray probably the lesse attentive his thoughts are to God so that he may endanger the life vigour efficacie or substance of prayer by reaching after a circumstance without which it might be a truly spirituall and acceptable prayer for who can deny but that the Lords prayer or any other set form in holy Scripture or elswhere endited by the spirit of God assisted by the same faithfully said in the silent language of the heart or in words pronounced before men is a spirituall prayer who can reasonably affirme that without the attention of the mind or in case of deviation wandring thereof any conceived prayer can be spirituall either to him that heareth saith amen or to the speaker so that if a set form of prayer be endited by the assistance of God's spirit which is to be examâ—ned tried by its consent with the holy Scripture repeated by the assistance of the same spirit 〈◊〉 â—â—derstaÌ„ding intentioÌ„ of the soule it is to God a spiritualâ— prayer to our sense it must be so except we will examine prayers by the eie for who behind a curtain could discern the difference between a new prayer conceived ex tempore or penned read 4. With a sincere heart they who pray to be heard of men have their reward they who under colour of long prayers devouer widowes houses shall have it among hypocrits The Emblem of prayer was an heart upon an alter a broken heart is a sacrifice to God but it must be sincere prayer is the soules incense Rev 8. 4. which was to bee made pure and holy Exod 30. 35. attend unto my prayer that goeth not
Our owne necessities and others necessitie cryeth to thee as that master of the Joppa shippe to Jona in the storme What meanest thou O sleeper arise call upon thy God that wee perish not Charity bids thee pray for others though God have no need of our prayers wee have of his mercy and blessings which we will give wheâ— wee in faithfull prayer acknowledge his power to give and his mercy to grant which is our dependance on him without his helpe and blessing no creature can helpe if the Lord doe not helpe thee Whence should I helpe thee Said the King of Israel no not the bread which thou hast in thy hand can nourish thee therefore hee taught rich and poore to say give us this day our dayly breadâ— he grâ—â—th it and power to nourish 2. Admirable is the power of prayer it calmeth the surges of a troubled spirit Takes men up to heaven in holyrapts it inclineth heaven to earth shuts the lyons mouths opens the prison doores beats the fiercest enemies while Moses hand was held up Israel prevailed David armed herewith beat the overgrowne champion of Gath Joshua hereby fetcht ammunition from heaven and the Lord cast downe hailestones from heaven to destroy the enemies the Sunne and Moone stood still the Starres in their order fought against Sicera It was the answer of the Oracle to the Cretians that their enemies must be conquered with prayers before they could with armes Prayer is the key of heaven Eliah hereby shutt and opened it for raine it casteth out devils which can no otherwise but by fasting and prayer be cast out Prayer is a sacrifice to God a reliefe to the supplyant a scourage to the devill 't is the Bathsheba of heaven which can receive no repulse Abraham interceeded for the impious Sodomites and Abraham gave over asking before God gave over granting and condescending when Moses prayed God said Let mee alone that I may destroy them as if he had laid violent hands of God's judgements and by prayers arrested his justice His mercy like that oile 2 King 4. ceaseth not increasing while there is any vessell to receive it if the widowes importunity could incline an impious judge to justice how much more shall ours a righteous God to mercy If we who are evill will give our children good things how much more will God who cannot erre in giving prayer obtaineth the spirit of sanctification Luk. 11. 13. wisedome Jam. 1. 5. deliverance from troubles Psalm 50. 15. for our selves and others Act. 12. Jam. 5. 15. health in sicknesse blessing in health remission of sinnes it must needs be so seeing hee inviteth us to pray and promiseth to heare our prayer he is nigh unto all them that call upon him in truth Christ interâ—edeth for us when Aquilius brest was opened before the Roman Judges and he but shewed the wounds received in their service it enclined them to mercy and recovered the almost forlorne cause what shall not the merits of Christs wounds perswade with God O that he would say to my soule as he did once to Peter before his temptation I have prayed for thâ—e that thy faith faile thee not Let the Lyons yell the powers of hell muster up against mee if Christ pray for mee I passe not who is against mee My addresse is to him and my dependance on him no man might come to the Persian King but he must first solicit the second in the Kingdome but Christ saith Come unto mee thou shalt need no other mediatour fervent prayer never returneth empty it bringeth us either that we aske or something better in the fervencie of spirit it ascendeth like the Angell in the â—lame of Manoahs sacrifice and doth wonderfully it saith as wrastling Jacob I will not let thee go except thou blesse mee It was a motive to Benhadad to sue for quarter we have heard that the Kings of Israel are mercifull Kings therefore he sent and obtained we have heard and certainly knowne that God is abundant in mercy why are we silent when Moses came down from talking with God his face shined never stay wee with God in the mount by hearty prayer but our soules bring away some divine lustre and heavenly beauty on them some secret joy assurance of obtaining and confidence to persevere But some may say I have long prayed and yet obtain not I answer the rule is that hee will speedily answer and grant according to his promise Before they call I will answer and whiles they are yet speaking I will heare nor will he delay except in case that 1. The obstruction be in our selves as when we continue in sinne and repent not when our faith and patience is not throughly exercised and then it concerneth us to amend and learne patience considering that God hath sometimes granted the requests of impatient men in his anger and that it is best which God will not that we and when any thing happeneth contrary to our desires to bear it meekly and give thankes 2. That he deferreth to our greater advantage meaning to recompence that delay by multiplying the blessing so was it with the poore Canaanite whose importunity would receive no denyall I am not sent but to the lost sheep of the hoâ—se of Israël then a reproach 't is not meet to take the childrens bread and give it to dogs yet at last to her praise as long as that Gospel shall sound in the Church of God and toâ—her confirmation to eternity she heard O woman great is thy faith be it unto thee as thou desirest Some urge I have many times and long prayed and find no fruit nor successe but rather things contrary I answer there may be many causes hereof 1. It may be you performe not the conditions of prayer your mind wandreth you waver or wax faint in prayer if Moses but let downe his hands Amalecke prevaileth you pray not in spirit your heart is not upright you seek God only for the worlds sake you want charity you pray not in faith See Num. 20. 12. 2. It may be you aske somethings which obtained would hurt you as children crie for knives or fire He both mercifully heareth us and mercifully denyeth the Physitian better knoweth what is good for the patient we have all begged mischiefes if God had not denyed in mercy we had long since perished by our owne desâ—res you that are so impatient because God granteth not what you desire come to the Scriptures you shall find the devill was in some case heard the Apostle not heard God heard him whom he had damned and heard him not whom he would heale save 3. It may be you aske something good to an evill end you aske and receave not because you aske amisse that yee may consume it on your pleasures Jam 4. 3. 4. It may bee
our hearts as Adamant stone least we should heare thy law and the words which thou sentest in thy spirit by the former Prophets therofore came this great wrath from thee the Priests have offered polluted bread on thy altar with the strange â—ire of their owne inventions the oppressing Cities obeyed not thy voice nor received correction they trusted not in thee neither drew neere unto their God their Princes within them were roaring Lyons and their Judges evening Woolves yea their Prophets were light and treacherous persons their Priests have polluted thy sanctuary done violence to thy Law we have itching eares for heapes of teachers which preach pleasing things crying to us peace peace even when misery and destruction is upon us because we would not abide wholsome doctrine we have not feared thee nor received instruction but corrupted all our waies therefore are wee to this day consumed by the fire of thy jealousie we are become an aâ—â—licted poore people and we deserve that thou shouldst still be terrible unto us and powre upon us thy indignation bring distresse upon us and that our blood should be powred out like water on the bosome of this good land which we have stained with cruelty murder rapine oppression uncleanesse and that fulnesse of sinnes which is scarse heard of among those who have not heard thy law to teach them better But O Lord our God there is none holy whom thou hast not made such nor any so wicked but thou canst make him holy Lord we are in thy gracious hands we humbly pray thee to frame our hearts according to thine owne will and make us such as thou wouldst have us to be O God of mercy have compassion on them who would not swerve from thee make us a people of circumcised hearts and pure language that we may all yet once againe serve thee with one consent convert us that thou maist turne unto us and establish thy covenant of life and peace amongst us O Lord in the amazing feares and bitter aâ—â—lictions of our soules answere with good and comfortable words returne unto Jerusalem with mercies comfort Zion be still our God and let us be thy people in truth and righteousnesse be thou a wall of fire round about her the glory in the midst of her dwell thou in her that she may againe be called a city of truth the mountaine of the Lord of hoasts the holy mountaine Cut of the remnant of Baal from this place and the name of the Chemarims with their Priests who turned back from thee unto vanity and superstition shew us thy waies O Lord and teach us thy statutes lead us in thy truth O God of our salvation set thy feare in our hearts that thy secret may be with us open our eyes that we sleep not in death shew us our sinnes and the way to avoid them by the knowledge of thy law and the spirit of sanctification assure us of our interest in Christ by the comfortable testimony of thy holy spirit applying the promises of the Gospell to our wounded consciences continue forth the light of thy word to us and the purity of religion and thy holy worship amongst us put thy holy spirit the spirit of prayer and prophesie abundantly upon the Ministry assist them with enlightned understandings sound knowledge of all the mysteries of eternall life and salvation enlarged hearts holy affections faithfull memories and hasâ—owed lips for the powerfull delivery of thy holy word unto us forgive us all our disobedience barrennâ—sse and unfruitfulnesse give us true and hearty repentance for all our sinnes past with a stedfast purpose and faithfully resolution never to commit the like againe take from us all spirituall blindnesse hardnesse of heart unbeleefe prejudicate opinion wandring and profane thoughts and what ever else hath hitherto hindred the fruit bearing of thy holy word resist the vigilant malice of the tempter that he may not distract us nor take away the seed of thy word out of our hearts Give us sanctified thoughts and holy reverence towards thine ordinance an hearkening eare and attentive heart O God who hast the key of David which openeth none can shut who said'st unto the deafe eares be opened and they presently were so say it unto our hearts and eares so sanctify our affections and prepare us to heare and receive thy word that we may attend unto it as thy word and not the word of man that it may prove a savour of life to us that we may bring forth better fruits then ever we have done that leading us in thy way it may bring us to Christ the truth the way and the life the end of the law to every one that beleeveth and the fruits of our hopes endeavours the salvation of our bodies and soules through thy sonne our Lord and Saviour Jesus Christ. AMEN A Prayer to be used after hearing the word O Lord our God we humbly present unto thee the fruits of our hearts and lips praise and thankesgiving as for all thy gratious mercies and favours spirituall and temporall so specially for the light of truth in thy holy word preached unto us whereby thou pleasest to reveale thy will concerning our duty towards thee and our salvation in Christ Jesus More particularly wee thanke thee for that portion thereof now bestowed upon us we humbly pray thee to pardon our unholy and unreverend hearing our profanesse of heart and minde inattention wandring of thoughts and drouzinesse of spirit And now holy father prosper thine owne ordinance send downe the former and the latter raine the dew of grace to mollifie our hard and stony hearts that the seed now sowed in our outward eares may be fixed in our memory and take deepe root in our hearts and affections that the fruits of our faith and entire obedience may appeare in our lives and conversations to thy glory and our comfort and salvation through Jesus Christ our Lord. AMEN CHAP. XIV § 2. Of the Sacrament of the Lords Supper § 2. Who receive the grace thereby represented § 3. How we ought to prepare for the right receiving thereof how to receive it and what to doe after receiving 1 OUr Saviour Christ hath left us under the Gospell onely two Sacraments Baptisme the Sacrament of initiation and the Lords Supper the sacrament of confirmation that admitteth us into Christs visible body the Church this feedeth and strengthneth in the same 2. A Sacrament is a visible signe of an invisible grace an holy seale ordained of God to strengthen our faith in his promises in Jesus Christ for the free remission of our sinnes which God therefore annexed to his word to confirme us by representing the suffering of Christ to our sight and tasting as the Gospell preacheth it to our eares 3. This Sacrament is called the Lords Supper because Christ ordained it at his last supper wherein to fulfill the law he eate the Pascall Lambe and to shew the determination
and change of the Leviticall Law and Priesthood he ordained for this new covenant of grace a new Sacrament and seale thereof that it succeeding the Passeover might declare him to be the only Lamb of God which taketh away the sinnes of the world to shew and represent his death untill his comming againe to leave his Church a badge of distinction from insidells and a parting token and pledge of his love assuring the faithfull of his continuall love toward them 4. The visible signes herein are Bread and Wine the thing signified is the participation of the body and blood of Christ the benefits of whose death and passion being apprehended by faith accrew to us as our mysticall union with Christ our incorporation into him our reconciliation with God and the nourishment of our soules to eternall life 5. These signes doe not barely represent the body blood of Christ unto us but doe also truly exhibit the same so that Christ is truly there and we doe by faith truly eate his flesh drinke his blood but spiritually and mystically not carnally and bodily for neither is the bread converted into the body of Christ nor is that with or under the species thereof for if there be not visible signes distinct from that which is thereby signified it can be no Sacrament we do indeed eate his body and drink his blood as we who are many are yet indeed truly one body in and with Christ that is mystically and spiritually 1. Cor 6. 17. To eate the body and drinke the blood of Christ is by a true faith in these outward signes bread and wine in the Sacrament inwardly to apprehend all the benefits of his passion and thereby to become partakers of his body so as that we are made flesh of his flesh and bone of his bone he dwelling in us and we in him The faithfull now eate drinke the same in this sacrament which the faithfull did before the incarnation of Christ in the Pascall Lambe and out of the rock that followed them that was Christ but they did not in the Passeover or out of the rock eate and drinke the body blood of Christ carnally but spiritually and sacramentally for how could they otherwise eat his body whâ—Ì„ as yet he had not taken any humane body on him so that whereas Christ said take eate this is my body we must remember that it was a sacrament he then instituted and therefore used a sacramentall phrase and manner of speaking wherein sometimes the signe is put for the thing signified as 1. Cor 11. 25. this cup is the new Testament sometimes the thing signified is put for the sign thereof Exod 12. 11. it is the Lords Passeover so they used to say eate the Passeover meaning the lambe the signe thereof so here this is my body that is a sacrament or signe thereof 1. The reprobate and elect communicate sometimes together in the elements and outward signes but the reprobate hath no part nor fellowship in the inward grace which was signified in that no part of the Pascall lambe might be carried out of the house nor any uncircumcised person eate of it 2. The elect here receiveth that spirituall refection which nourisheth his soule to eternall life but the reprobate eateth and drinketh his own damnation not discerning the Lords body but taking it as a thing of common use not sacred if the elect come unworthily he shall be punished with some temporall punishment for this cause many are weake sick among you and many sleep so the red sea was a defence to Israâ—l and destruction to the Egyptians 3. They receive unworthily who not understanding the end and institution or duty in this holy and dreadfull mystery required will yet presume for feare of humane censure fashion or company to venture on it without due reverence or preparation also unbelievers hypocrites malicious people and they who purpose to continue in any knowne sinne 4. They may be said to be fit or worthy ghests for the Lords table which understanding and well considering the institution end and due reverence herein required have the eye of faith fixed on Christ and on his merits for their redemption who out of a deep and inward sense of their owne unworthinesse judge and condemne themselves to prevent God's judgements who rest on the sole merits of Christ for their salvation who with all their hearts desire to forsake all their sinnes that they may serve God sincerely who are in charity with all men who with humble and reverend hearts receive this sacrament with all thankfulnesse shewing their dependance on Christs sacred ordinance obedience to his holy will and their expectation of his making good all his promises therein Seeing this is a matter of so high concernment it importeth every Christian. 1. to consider how he ought to prepare for his receiving it 2. how to receive it 3. what to doe after receiving 1. For thy preparation 1. Examine thy self before thou presume to come whether thou do understand the institution meaning and end of this Sacrament and if not learne of them that are able to instruct thee herein 2. Examine whether thou hast true faith assuring thee that Christ dyed for thee and with his eye of mercy and omniscience in his passion as well looked on thee as those believers who stood by his crosse then though thy faith be weake if thou hunger and thirst for righteousnesse come to this table that thou maist be strengthened The woman was cured who said in her heart If I may but touch the hem of his garment if thou beleeve in touching and tasting these signes and seales which he hath appointed to derive vertue to thy soule thou shalt be healed 3. Examine whether Christ dwell in thee by his holy spirit daily mortifying thy corrupt affections and quickning thee to the life of grace which will shew it selfe in sanctified desires thoughts words and actions at lest in sincere intention of the heart and some ability to keep Gods holy lawes without any the least purpose to yeeld indulgence to the breach of any of them The soule cannot be in the body but it shall be discovered by some acts of life and motion the being of the Arke at Obed Edoms house appeared in his thriving how much more shall the presence of Christ. 4. Examine whether thou do heartily repent thee of every sinne which thou hast committed if so then though remorse of conscience create thee feares and doubtings come to the Lords table who inviteth the heavy laden to comfort them the brazen serpent was a type of Christ that had the forme of a serpent without venome and Christ the forme and nature of man without sinne he that was stung with fiery serpents by looking up to the brazen serpent was presently cured and he
nolle let no man be thy freind who is not God's least thou heare Jehoshaphats reproofe from Jehu the Seer shouldst thou helpe the ungodly and love them that hate the Lord Therefore is wrath upon thee from before the Lord. 4. Lastly we are to consider whom to avoid as not accommodate to true frendship 1. The Parasite or flatterer hee must bee a very wise and good man who can safely heare his own praises they beat me said Ignatius the Martyr who praise me what praises doe to the foolish I observe not how they affect the prudent may appeare in Demosthenes taken with the whisper of a silly woman saying as he passed by this is that Demosthenes if they said Augustine with whom thou livest well commend thee not they are in fault but if they doe thou art in danger Betweene Pride and selfe-love too vaine credulity of a mans owne worth on the one part and inactive and fruitlesse dejection of mynde on the other the soule is in danger of the rocke in one extreame the safest use of praises is a serious calculation of that summe of merit which we owe to opinion if false or to God if true that we may strive to be such as we are reported though perhaps falsely The Philosopher said of all wild beasts the railer is most dangerous of tame the flatterer that can be no true friendship where there is deceitfull flattery when he speaketh faire beleeve him not for there are seven abominations in his heart Prov 26. 25. 2. The Backbiter he that will secretly raile at others absent is of an ill kinde and if thou displease him will not spare thee 't is their nature to bite beware of such trust them not with any interests of freindship when thou art present he will speake sweetly and will admire thy words but at last he will alter his speech and slander thy sayings I have hated many things but nothing like him for the Lord will hate him To this classis may be referred they who be of bitter spirits and so by reason of that gall overflowing the tongue distastfull acrimony of censuring all men and rugged morosity are rather company for beares then men such was churlish Nabal so wicked that a man could not speake to him David sent a civill message to him and he railed on the messengers 3. The Proud man can never bee a true freind who overvalueth himselfe and despiseth others he is apt to conceive indignity quarrell or some secret bitternesse on every occasion 4. The Talkative man can be no good freind because he cannot keep counsell there bee some men of such unguarded lips then rather then not tell some secrets they will reveile their owne never thinke they will conceale thine 5. Neither the man of a treacherous nature if thou wouldest ingratiate with a serpent feed him warme him in thy bosome thou shalt never make him better then a serpent hee will sometimes make use of his venome 't is so wtih a treacherous freind 6. Neither the contentious froward factious or seditious man make no freindship with the angry with a furious man thou shalt not goe meddle not with them that are seditious or given to change 7. Neither the wicked my sonne walke not thou in the way with them refraine thy foot from their path they are blessed who walke not in their counsell as Jacob said of Simeon and Levi O my soule come not thou into their secret unto their assembly mine honour be not thou united Take heed of any familiarity with those who must render thee suspected of that which any waies may whatsoever may bee probably feigned of thee prevent it that it may not be which rule of his owne if Jerom had practised he had avoided that malitious censure and calumny of some concerning his familiarity with Eustachium and others 8. Lastly take heed of him that loveth no man but for his owne ends 't was noted of Alexander's two freinds Craterus and Hephestion he loved the King but this Alexander there are table-freinds which like those domestick vermine daily on thee will be sure to leave thee when thy house is falling the wise man noted it Ecclus. 6. 10. c. So come we to speake of love towards men considerable in the last branch therof how it ought to be even to our enemies There is no good man liveth without some enemies who liveth by men which of the Prophets have they not persecuted There 's nothing so sacred with that sad Erynnis malice will not â—ly at no wonder that kings the greatest of men Solomon the wisest of kings and David the best of wise men had enemies Christ Jesus the king of kings had no fault but yet many enemies and to shew us the bitternesse of the enmity he suffered for us those the seeming holiest of that age the austere Scribes and Pharisees the reason is because there is a malitious devill who being truly hatefull by the enmity set betweene man and him ceaseth not to infuse the bitternesse of his own cursed spirit into men that they may be like him hating one another The maine businesse therefore is not so much to strive that we may have enemies as to make a right use of them which may be if we can 1. Beare no malice 2. Love them 3. Better our selves by their wickednesse 1. Malice is inveterate anger unadvised anger is murder of the heart but if deliberate wilfull Let not the sunne goe downe on thy wrath What shall they doe at the day of judgement on whose anger many yeares sonnes go down witnesses The parents of anger are opinion of injurie and vaine elation and pride of minde making men thinke none so good as themselves God forbiddeth this bitternesse of soule Thou shalt not hate thy brother in thine heart Levit 19. 17. it maketh men homicides and like Cain murderers of their brethren subject to eternall death it is that which separateth a man from the love and knowledge of God it is the mother of contention a devillish influence on the soules of men and Satan's lively image in the wicked as love is of God in the regenerate whom hee laboureth to destroy by each others hands at whose contentions and actions of hostility he stands and secretly rejoyceth while hee who hateth all can set them one upon another to their mutuall destruction so he engaged Paul with unreasonable men not only with beasts at Ephesus but sundry other places The heathens seemed to knowe this venome of society in the fable of the Serpents teeth sowed by Cadmas of which sprang up those earth-borne brethren who with intestine discord and warre presently destroyed each other The Apostle warned hereof If yee bite and devouer one another take heâ—d yee bee not consumed one of another Serpents live quietly with Serpents what a shame is it for
Prov 16. 5. Fiftly they who have wicked thoughts runne swiftly to iniquity and destruction is in their paths Sixtly in the corruption of the heart the very fibrae and remainders of sins reviving root Satans venome remaineth The Hydra's ever-growâ—ng heads which when occasions ability so faile that the impious cannot serve the devill in externall actions will shew its venome in their will to sinne Lastly it is a very difficult thing rightly to compose the thoughts in respect of the hearts unsounded deceitfulnesse and the mind 's unlimited agility in these depths of quick-shifting thoughts sinne easily hideth it selfe externall sinnes in words or workes are like the plague of leprosie broken out abroad and covering all the skinne neerer the cure and by so much the more easily amended or overcome by how much more evident they are not onely to others but also to our selves the sinnes of the heart are by so much more hardly cured and avoided by how much more secretly and invisibly they are committed the thoughts are more securely extravagant carelesse and presuming by how much lesse they are obvious to any reprover or censurer without And where the heart is smitten with some aufull feare of God and resolution to repent maketh inquest after sinne that which is in word or action is more easily and frequently found but the sin of the mind like Jonathan and Ahimaaz at Bahurim is let downe into the depth of the heart whose secret enemies are like those Ligurian mountainers whom the Romans chased more hardly found then vanquished Moreover man's innate selfe-love and naturall complacency make him unapt and loath to condemne himselfe in any thing wherein hee knoweth others cannot And lastly the restlesse machination of Satan is to suggest selfe-delusions as he doth temptations to sinne whereby his baits may be swallowed his policy is to keep the heart for his retreat and if any reproofe happily chase away profanenesse bitter anger obscenity or calumny out of the tongue or adultery theft murder or the like from the outward man yet if he can but cherish and maintaine any of these in the uncleansed heart hee will finde opportunity meanes to make them breake out again or if not he knoweth that where he hath the heart bee the words and actions never so saint-like God hath no part there and this bringeth us to our third consideration There is great necessitie of regulation of our thoughts and heart without which it is but vaine to draw neere God with our lips The right ordering of the affections thoughts is of two branches that we compose them first to wisdome secondly to integrity I. Wisdome is as a mistres to tumultuous servants at whose presence the most disorderly are suddainly composed silenced an understanding heart is the inward light of the soule which God looketh on without which all externall shewes and appearances of sanctity make formall hypocrites no better then Egyptian Temples which outwardly grave decent and venerable were ridiculous with their Apes Serpents Cats and Crocadiles set up for Gods within Solomon who had granted him free choice of any thing that he would aâ—ke of God desired an understanding heart above riches or life He whom God made the wisest of meere men of all the holy pen-men gave most precepts concerning the heart and minde our direction herein must be sought for in Gods word which only is able to make us wife to salvation and begged of him who giveth all men liberally and upbraideth none He that trusteth his owne heart is a foole for the heart of the sonnes of men is full of evill and madnesse is in their heart while they live Unhappy is hee who goeth on frowardly in the way of his own heart or that which the wisedome of corrupt man can teach him seeing all that is foolishnesse with God 2. Secondly we must so compose our hearts that they may be upright and sincere before God without this our best actions prayer hearing repentance almes and what ever else wee doe is worth nothing O Jerusalem saith the Lord wash thy heart from wickednesse that thou maist be saved how long shall thy vaine thoughts lodge in thee It is but folly to labour the cure in the outward part while the contagion and venome of sinne invadeth the secure heart or to wash the eyes with floods of teares where the sinne of Judah is written with a penne of iron and graven with the point of a diamond upon the table of the heart Blessed are they in whose heart are the waies of God he is good unto them that are of a cleane heart they shall finde him who seeke him with all their heart they that knowe righteousnesse have the law of God in their heart their steps shall not slide they delight to doe Gods will they hide up the law of God in their heart that they may not sinne against him tho knowledge of God is pleasant unto their soule and shall give them length of daies and peace when they goe it shall lead them when they sleepe it shall keepe them when they wake it shall talke with them it is a lampe and light to direct them in the waies of life to keepe them from sinne Now however the waies of an hypocrite may seeme cleane in his owne eies yet seeing the God of justice weigheth the spirits it highly concerneth every man to looke to the ordering of this inward house that it may be a cleane temple for Gods spirit to dwell in without whose guidance man can doe no other then runne to destruction of body and soule by ordering our thoughts aright so we have our conversation in heaven wee walke with God and in our many dangerous sicknesses of minde sundry distempers and perturbations of fluctuant thoughts the wearied soule shall ever have recourse unto this Arke for rest There are troublesome errours of sicke mindes which see false comforts insteed of true there is anxietie impatience and griefe which eateth the heart there is the fire of anger to enflame envie and malice to transport vaine hopes and feares whose vicissitudes doe miserably afflict the disquiet minde there are many parturbations which if not prudently managed will master reason and violently carry men into the most dangerous precipices whence they cannot when they would stay themselves all which to a wise and good man shall be but exercises to make his victory over his owne passions more glorious nor is hee lesse honourable who overcommeth himselfe then he that conquereth others The great conquerers of kingdomes have beene overcome of their own affections thereby foolishly eclypsing all the glory of their victories the strong may overcome others but only the good can overcome themselves I had rather overcome mine own minde then all mine enemies I would I were secure of my selfe all the powers of
hell cannot overcome me nor make me unhappy if mine own affections betray me not let us therefore next advise how to secure our selves herein For the right composure of minde and thoughts it is very necessary to consider â—irst those rules of practice which concerne the same in generall and then that which appertaineth to some particular passions of the minde 1. Have a care of thy soule as thy greatest interest and that which is incomparably better then all the world and of thy minde which if well composed admirably maketh good or prudently beareth every estate without whose right temper nothing can be good or comfortable what is strength sicknes may anticipate but age must make the strongest bow what beauty Beside that these flowers quickly fade they many times become the snare and destruction of foolish and unhappy owners what are honours Where there wants a mind to manage them those Phaëtons precipitate themselves and set the world on fire What are riches without a minde to use them well but snares and easie waies to hell Truly to a prudent minde which can limit it selfe within the desire of necessaries a litle is enough to an ambitious nothing Alexander had an overgrowne minde when hee was troubled that there was but one world for him to conquer 'T is the minde which maketh truly rich or poore that contented in every estate aboundeth in its owne happinesse discontented can bee blessed in none The way to make one rich is not so much by adding to his estate as by taking from his minde that foolish desire of having superfluity beyond use worldly riches are but a burden to him who hath truly set his affections on heaven where there is nor moth nor theefe nor feare of loosing that which we lay up that which must once be lost beyond our use is nothing worth which consideration possibly made Stilpo answer like a Philosopher who when Demetrius had taken Megera and out of a noble care to give him protection from from plundering asked him if the souldiers had taken ought from him answered no for said hee I saw no man that would take any knowledge or learning from mee The minde is sacred and out of the reach of violent hands So that to make thee happy which is the scope of a prudent desire the way is not to labour so much and disquiet thy selfe in things externall but to compose thy minde aright to get true wisdome and understanding to vallew and make a good use of them thou hast and well ordered affections quietly to beare want or enjoy plenty in which there is not only an admirable skill and strength of minde requisite but also an holy habit no precepts can sodainly make a man practically wise or good which must make us resolve quickly to study this divine Philosophie and truly experience here discovereth a marvelous stupor and incogitancy of most men in any bodily disaffection wee speedily consult the Phisitian but in our soules distempers we not only delay our seeking helpe but are too often impatient of offered remedies that which thou meanest to doe well speedily put in practice 2. Keepe thine heart with all diligence for out of it are the issues of life Many thinke it enough to keep their tongues few come so farre and their hands but it highly concerneth Christians to keepe their hearts from Satan's snares there hee beginneth all his stratagems which afterward breake out into words and actions it is true that baâ—e suggestions without any delight or consent of ours are no more our sinnes then the robbery or murder without our consent or knowledge committed in our field is ours but except wee watch over our thoughts and carefully guard them Satan's mischievous influences will beget a delight consent and yeelding to them therefore the wise man saith let not thine heart decline to her waies goe not astray in her paths 3. Resist the beginnings of sinne in thy thoughts use them roughly at the doore is not the sound of their Masters feet behinde them We must there chiefely marke and extinguish sin where 't is borne and quench the sparkes thereof before they breake out into masterlesse flames we must crush the Cockatrice in the egge before it become a fiery flying Serpent wee neglect not the biting of a serpent but presently seeke remedy to keepe the â—venome from the heart with how much more care and diligence should we looke to the biting of the old Dragon able if a litle neglected to kill body and soule Of evill seeds come evill plants murder from revenge in the heart adultery from lust unextinguished there and God justly punisheth evill intentions though they doe not alwaies breake out into actions 4. Keep a good conscience and be holy the wicked meditate on evill their thoughts are thoughts of iniquity wasting and destruction are in their paths as our actions follow our thoughts so do they leave impressions in them which prove occasions of their further working the thoughts of the righteous are right The wicked care not what they think 5. Love good thoughts and thou shalt be furnished with them as flowers spring out of buds so good desires from holy thoughts we often thinke of that we love and are ambitious of acquaintance therewith love of God will cause thee to loath all thoughts of evill as the approaches of the old malitious serpent to thy heart 6. Fix thoughts on something certaine The heart is a spirituall Labyrinth in whose perplexed turnings we often loose our selves and the best fruits of idle and extravagant fancies are but cogitat ionum quisquiliae ac minutiae As the eyes continually rowling up and down seeing see nothing intentively so the the wandring minde It is a signe of a composed minde if it can stay it selfe a while with it selfe and not run out into those vaine evagations and wandring thoughts whence waking as out of some feverish dreame after much thinking we can give our selves no good accompt what the minde busied it selfe about but that it long thinking we thought of nothing to the purpose The minde is mans most active facultie in a moment with the flight of a thought it mounts from earth to heaven and back againe from age to age from present to future or long past like lightning it moves from east to west vanishing in the appearance It is not a little skill to arrest it so as that we may say with David my heart is fixed O God my heart is fixed without this we can neither heare nor pray otherwise then profane hypocrites provoking Gods anger by drawing neere him with their lips when their hearts are far from thinking on him 7 Seek thy peace with God through faith in Christ the true composure and happy rest of the minde is herein there 's no peace to the wicked no true rest out of Christ sinne is the distemper and unrest of the soule
vaine the adjuncts are hatred which is a kind of loathing that which we dislike as we do all with which we are angry and envy for we think every thing which hath the least shew of good too much for them whom our anger presenteth unto us as evill 2. Anger is an amarulency embittâ—ring the soule a turbulent passion in it usurped power 〈◊〉 the soveraignty of right reason mother of revenge nurse of mischeife all-destâ—oying discords bellowes the soules tyrant councels enemy seed of malice abettour of tumults rebellions ravages and slaughters spirituall fire kindled in hell in it rage a prodromus of wast ruine and desolation companions of misery and the soules precipice This affection is of so high concernment that some good and prudent men have bestowed whole Tracts hereon I being resolved for present only to consider the government of the minde and thoughts in relation to God's service shall content my self to propose first two conclusions necessary to be known and then certain rules of practice for the better ordering the minde herein 3. There is an impious and foolish anger whereof Christ said Whosoever is angry with his brother without a cause shall be in danger of the Judgement and the Apostle Coloss. 3. 8. But now put off all these anger wrath malice c. It is indeed a fruit of the flesh cruell and heavy A stone is heavy and the sand weighty but a fooles wrath is heavier then them both wrath is cruell and anger outragious it appeared so in Cain An angry man saith Solomon stirreth up strife and a furious man aboundeth in transgression and as Eliphaz said Wrath killeth the foolish man it is the soules calenture and great distemper as we shall see more in it's place There is a good anger such as was in Moses Thinees Nehemiah and Christ himself without this as I nâ—ted there can be no zeale Stoicall apathie agreeth not with true religion looke what a Bee is without a sting such a dâ—one is a man which cannot or will not be angry Some anger there must be the holy Ghost saying Be angry but sâ—nne not There is such use of this soules fire that the inward house cannot subsist without it the skill is to use it well It must be as the fire wherewith the sacrifice was to be offered onely that which cometh from heaven which wee may know by these three marks first it is incensed only against sinne and that which any way displeaseth God and hindereth his service Secondly it breaketh out on certaine known causes and occasions only so is it not unadvised Thirdly it goeth like that burning lamp between the pieces of Abraham's divided sacrifice between the person and the offence distinguishing them so as that we love the one and hate the other So being without bitternesse it must be good which opposeth evill but it is sinne not to be angry with sinne This affection is an excellent servant to the minde making the faculties thereof active It is Fortitudes incentive and zeal's naturall heat modestie's centinell and temperances guardian by an excellent allay of beguiling pleasure contracting the dilated heart and minde exposed thereby to dangerous temptations with some unpleasing but profitable austeritie 4. The rules hereto appertaining are 1. In every apprehension of injury looke up to God as David said Let him curse for happily the Lord hath bidden him consider if thou hast not offended him so that he stirreth thee up enemies and first make thy peace with him 2. Thinke not thy selfe competent for greater matters or others inferiour to thee that pride is like tinder in the heart of every sparke apt to foment indignation and kindle angers fire 3. Be ever composed rather to beare injury then to doe or retaliate it it is grievous to suffer but very dangerous to doe injury or to requite it seeing God saith Vengeance is mine 4. Make a right use of all injuries let them be so many exercises to thy wisedome meeknesse and patience and thine enemy shall do thee good so that thou maist say that truely which Demosthenes affirmed but ironically when they caused him to be banished Thou hast so courteous enemies that it is hard for thee to â—inde any where so good friends 5. Set it upon sin be angry with evill Moses the meekest man was so angry with the Idolaters that he put many of them to the sword Basil compareth this anger to a dogge which will barke at strangers and chase away wolves and other such evills but fawne on his master 6. Let not anger continue lest it become malice Let not the Sunne goe downe upon your wrath neither give place to the devill as he doth who sleepeth with his anger which is the devils anvill on which he forgeth many mischiefes when wee compose our selves to rest wee will secure our tire but more carelesse of our precious soules we trust this fire of hell into our bosomes yet know not whether once closâ—ing our eies wee shall ever open them in this world againe or have any time to agree with our adversary before we appeare before the Judge 7. Act nothing in furious anger first master thy selâ—e as thou wouldst not pâ—t to sea in a storme but expect fairer weather so in anger expect calmed affecions a hasty man can never want woe Be not hasty in thy spirit to be angry Eccles. 7. 9. A fooles wrath is presently known Prov. 12. 16. Heâ— that is slow to anger appeaseth strife Prov 15. 18. therefore the Apostle adviseth that wee should be slow to speak slow to wrath James 1. 19. It was that advice which the Philosopher gave Caesar When you are angry answer not untill you have first repeated the letters of the Alphabet so the choler being a little digested his judgement might be recollected whose sudden excussion out of it's seat by passion leaveth a man an incompetent judge because 't is naturall to think them evill whom we hate Therefore the women appealed from Caesar angry to Caesar appeased Architas considered this when he said to his offending servanâ— 'T is well for you that I am angry and Socrates who in like case said I would beat thee but that I am angry Other passions in extreams discompose the minde but anger precipitateth it to be a master of other aâ—â—ections sheweth him very moderate but to overcome his anger wise in no passion doe wee more loose our friends our advantages our judgment our selves nor more advantage enemies then in anger Hee is a foole that can be angry at nothing and he wise who will not at every thing It is no lesse vertue to overcome thy selfe then the fiercest lion I had rather be meek Moses then strong Sampson Hee that hath overcome his anger hath conquered a dangerous enemy 8. Allay and overcome thine anger with reason that
and amity that they give not scandal to others nor create mutual bitternesse to themselves Mutual love is gods blessing on thy family a praeludium of heaven in thy house a comfortable pattern to thy children like the sun-beams on thy possession as the dew of heaven on thy fields which maketh all look cheerfully and be fruitful a state that cometh neerest up to that blessed Paradise-oeconomy of Adam innocent a blessing which maketh every estate such without which no store is blessed k Pro. 15. 17 Better is a dinner of herbs where love is then a stalled oxe and hatred therewith l Pro. 17. 1. Better is a dry morsel and quietnesse therewith then an housefull of sacrifices with strife 4. That they do cheerfully and willingly communicate in all that which God hath given them in prosperity advising in adversity comforting each other with such sympathy in joy and sorrow as is in them who are truely one flesh 5. That they bear each others infirmities never taking things spoken or done in the worst sense nor making every trivial matter an occasion of quarrel or alienation of affection but passing by them so as that they may seem rather covered in love then excused in judgement or approved in stupidity in which practice Satan may be beaten with his own weapon while that every occasion which hee administred in hope to former discord being prudently used to demonstrate the invincible love of the party suffering and willing rather to put up injury then to admit the least breach of amity by retaliation more endeareth them to each other 6. That they join hands and hearts to assist each other in the way to heaven See 1 Cor. 7. 16. 1 Pet. 3. 7. 7. That they mutually defend each other so Michol preserved David when Saul sought his life so prudent Abigail endeavoured Nabal's preservation they must not be false Delilahs to conâ—ederate against the lives or estates of their husbands 8. That they neither unjustly take nor justly give occasion of jealousie which ever embittereth the otherwaies most happy families Jerom's rule is here to be commended to women m Etsi negagata non feceris tamen deforme putes testimonium si rogeris Hier ep 2l 9 though thou yeeld not being asked yet think it an odious testimony to be asked hee comes to neer who cometh to be denied The Duties proper to the Husband may appeare in these following Rules 1. Let the n 1 Pet. 3. 7. husband dwell with his wife according to knowledge giving honor to her as the weaker vessel as being co-heires of the grace of life that their prayers be not hindred where there needeth reproof let it neither be rough odious injurious publick clamorous nor disgracefull but allayed with such wisedome and opportune perswasions as may not only reform but endeare in the most happy wedlock there may be some matter of just dislike and therefore due cause of reproof it much concerneth thee to know thy wives faults but not to hate her for them let the rule be either beare thy wives faults if tolerable with patience or amend them with direction if they are intolerable in this thou makest her better in that thy selfe 2. Let a man love o Eph. 5. 33. his wife as himselfe esteeming nothing too good or dear for her good as Christ loved his Church which concludeth nothing for them who impiously and cruelly afflict their wives with stripes or otherwise for God saith p Col 3 19. Husbands love your wives and be not bitter against them it is uncertaine whether they have evil wives but certain that they deserve such who can no otherwise governe then by blowes Neither doth this binde any man to an indiscreet much lesse an impious and dangerous indulgence to his wife wherein she desireth that which needs must or probably may hurt her self her husband or family it is love and wisedome to deny her that 3. Let a man maintain his wife in cloaths and necessaries according to his estate so as shee may live cheerfully with him not as servant but as a partner in his estate 4. Let the husband use all comity holy gratious prudent and peaceable language as a pattern to all his family so specially as a pledge of love to his wife neither like rugged Nabal nor fond and vaine which commonly changeth into fits of extream bitternesse for who can like such inksome levity 5. Let the man heare the wife's advice but never be transported beyond better reason nor carried thereby against the holy will of God as Adam whose dreadfull sentence bare this cause in the front q Gen. 3. 17. because thou hast hearkned to the voice of thy wife as r 1 King 21. 25. Ahab hearkned to the voice of Jezaâ—el as s 1 King 11 3 Solomon whom his wives most fearfully corrupted t Anilâ—e mihi liber videatur cui mulier imperat cui leges imponit praescribit iubet vetat qui nihil imperaâ—â—i negare potest nihil recusare audetâ—â— ego verò isâ—um non modò servum sed nâ—quissimum servum etiamsi in amplissima â—amilta natus sit appellandum puto Cic. pared omnes sapientes liberos esse c. The Orator could say of a man so awed by his wife I doe think that hee ought to be called not onely a slave but truely the worst of such Concerning the proper dueties of Wives I sinde these three principle rules 1. Let the wife be u Eph. 5. 22. Col 3. 18. subject to her husband as unto the Lord in every thing for the man is the wife's head w 1 Tim. â— 9 12. shee was made for man God permitteth not the woman to usurpe authority over the man this duety comprehendeth love x Eph. 5. 32. reverence aiâ— and assistance doing her husband good endeavouring to content please and comfort him See Pro. 31. 11. contrary to which is the imperious command of the domineering wife unreverend speech or action neglect of her charge through pride sloth or riotous wasting her husbands estate 2. Let her be chaste modest and silent the Scripture expresseth this by y 1 Pet. 3. 5 6 1 Pet. 3 1 c. 1 Tim. â— 9 10 chast conversation coupled with feare impudency and chastity are rarely compatible and modest apparreling which becometh women professing godlinesse andâ—let the women learn with all subjectionâ— a meâ—k and a quiet spirit are of high esteem in Gods sight this is God's rule by what law they live who think it religion and good policy by their loud and quarrelsom tongues bitter spirits of contradiction and otherwise to master their husbands and cantonize themselves I know not it is certain these are heavy crosses and no better then the sad furies possessing and so restlesly haunting the house of a wretched man that hee may well take up that old bemoaning z Hei mihi nec sine te nec tecum vivere possum Woe is
devils sinne it is when ever he suggesteth evil The second as the third and fourth is sinne in its degree for every delight in evil speaketh a mans will such declining from good and enclined to consent and act evil 5. Tentation of tryal to the saint is but as fire to gold it purifieth and maketh more precious in Gods esteem as 't is written Psal. 116. 15. Pretious in the sight of the Lord is the death of his saints and that the tryal of your faith being much more pretious then of gold which perisheth though it be tryed with fire might be found unto praise c. so saith that mirror of patience When he hath tryed mee I shall come forth as gold tentation only burneth out the drosse it is as a winnowing winde so Satan by a temptation winnowed Peter now consider with thy selfe Can the refiner of gold so provide that he will not loose it in the fornace can the husband-man so use the winde that hee will not loose the corne but thereby cleanse it from the chasse and canst thou think that God will loose thee by permitting thee to temptations Assure thy selfe hee cannot erre hee measureth all is faithfull and will not suffer thee to be tryed above that thou art able Hee knoweth how to deliver his out of tentations therefore hee biddeth them not to feare any of these things which they should suffer whom Satan should cast into prison 6. There can be no victory without an enemy nor crown without a conflict no faith without troubles nor conflict without some adversary when God permitteth thee to tryals hee stands and beholds how thou entertainest the enemy how thou receivest his charges hee supplieth thee with fresh aids as necessity requireth and in the meane time prepareth the crowne many by long and secure peace grow impotent and for want of experience unable to resist an enemy when hee invadeth perhaps their own pride born out of self-ignorance overcometh them or fulnesse debancheth them whereas exercise maketh them strong and temptations humble least I should be exalted above measure saith Paul there was given to mee a thorn in the flesh the messengers of Satan to busset mee truely conscience of sin and feare of punishment make the regenerate more religious and so it is much the firmer faith which repentance storeth up that yee sorrowed after a godly sort what carefulnesse it wrought in you 7. The spiritual Pharoah most eagerly pursueth those who are going out of his kingdome hee passeth by his owne as captives hee chaseth those in whom hee perceiveth Christ liveth when he must be cast out then he teareth most furiously Luke 9. 42. so that his rage against thee is no argument of despair but rather of great confidence that the devil himself findeth that thou must be none of his were hee secure of thee hee would let thee go untroubled to destruction and never disquiet thee least any agitation should bring thee to repentance and him to losse This our Saviour taught When a strong man armed keepeth his palace his goods are in peace 8. Consider well that the best have been and the best that live are tempted the Jebusite was left in Jerusalem for an exercise of vertue the man rapt up into the third heaven was buffeted by the messenger of Satan once for all Christ in whom was no sin was tempted that thou art tempted is no argument of despair I know not how heaven and earth are here so mixed together wee being partly spirit and partly flesh that wee cannot be as wee would wee finde an irksom law in our selves against our selves our repaire is something and supernatural but so short of that which shall be that our selves like the Israëlites in Ezra's time sound a discordious concord of sharpes and flats joy and sorrow we must look for perfection in heaven our present freedom from sin is rather a desire to be free then our being so 9. Lastly consider that Gods grace who at his pleasure chaineth up the tempter is sufficient for thee Hee restraineth him so much that hee cannot be a lying spirit in the mouths of Ahab's Prophets untill hee have leave to tempt him out to his destruction from him who justly permitteth to strong delusions that they should perish in beleeving lies who receive not the love of the trueth that they might be saved God knoweth best how farre hee will suffer thee to be tempted and accordingly measureth out the sufficiency of grace to all the regenerate Why hee suffered David so dangerously to fall why Peter why Paul I know not except to humble them and leave us motives to repentance I am sure his judgements are ever just Secondly wee are againe for comfort in this case to examine 1. Whether art thou delighted in the temptation or no if thou neither delight in nor consent to it but rather startlest at it as a thing which thy soul loaths and abhorrs it shall not hurt thee 2. Whether the temptation which commonly afflicteth thee be such as probably ariseth from the corruption of thine owne heart which is usually inferred by the thoughts discourse from one thing to another by direct or naturall mediums but if it be a temptation of Satan's cast into thy soule it is commonly abrupt and such as thou didst not think of incongruous sudden unnatural sometimes and such as thou tremblest at as blasphemous bloody or desperate though in some temptations hee maketh use of that wee see or heare joining himselfe with our natural inclination to sinne so are those stimuli carnis his messengers like traytors corrupted by some foraigne State against their native soile if a temptation arise of corrupted nature the cure must be by beating down carnal reason and the affections of flesh if of Satan the very discovery is enough to make thee hate it and that to overcome it seeing if wee yeeld not he is overcome 3. When thou art moved to any thing whether within thee as by suggestion or without thee as by perswasions of men examine the spirits whether they are of God or no thou maist not beleeve all because many false prophets are gone out into the world and God hereby proveth you to know whether you love the Lord your God with all your heart and the Apostle saith there must be heresies or sects among you examine therefore whether they bring any propositions against faith the substance of the Gospel sanctimony commanded in Gods law peace order charity and unity to the end that if we finde any thing in mens perswasions or any inward suggestions contrary hereto wee may conclude them carnal earthly sensual and devillish and so take course to resist them which may be by the practice of these following rules 1. Every day dedicate thy first and thy last waking thoughts to God in earnest and hearty praier to preserve thee from temptations
and to guide all thy thoughts words and actions so that waking thou maist walke sincerely in his presence and sleeping rest confidently in his protection 2. Prepare and arme thy selfe against these encounters of tentations with the whole armour of God look before hand for tryals thou hast to resist flesh and blood principalities and spiritual wickednesses it is a conflict by so much more terrible by how much more hidden and with an unseen puissant unwearied and restlesse enemy with whom thou canst have no safe truce therefore cast before-hand like the wise builder to lay the foundation upon the rocke against which no windes stormes or floods can prevaile The sea-man doth not contrive his shippe for calmes onely but also against furious storms and rough seas prepare thee good ground-tackle the anchor of the soule hope to lay hold on Christ who therefore suffered and was tempted that hee might deliver thee from and in temptations get the ballast of patience and all things necessary for tryals which thou must in reason look for before thou canst make thy port It were great incogitancy to thinke that Satan who could not abstaine from tempting Christ in whom hee found no sinne will ever give thee rest from temptations in whom hee conceives some hopes of prevailing because some sinnes to foil and grieve thee though not to make thee finally his 3. Watch least yee enter into temptation your adversary continually watcheth to destroy you be not lesse vigilant for your own salvation Many a man not marking whether a mischievous temptation carrieth him hath been surprized and led into some desperate sinnes which waking hee abhorred and trembled at looke for more and more assaults Satan leaveth men sometimes to returne with seven worse spirits that security may destroy them whom nothing else could 4. Be not precipitated into any sudden undertaking but consult with God's Oracles first and resolve to be directed thereby Let them be as the cloudy pillar to Israël where that designeth thy stations or marches there rest or thence advance 5. Resist the devil and hee will flee if thou yeeldest or givest him the least ground hee is tyrannous flee from thy lusts they are like serpents there 's no safe debate with them except by fasting and praier the best way is flight stop thine ears to the enchanting Syrens make a covenant with thine eies not to see that which thou maist not desire in thine heart Take heed of all incentives and occasions thereto beware of Tamar's waies and Delilah's embraces the curtisans invitations and presented opportunities suspected company lascivious entertainments betraying gifts and whatsoever may lead thee to the pathes of death 6. As the subtile enemy sets his snares according as hee findeth men inclinable to be taken therewith as hath been said so be thou carefull most to fortifie thy selfe where thou findest him placing his main batteries there most carefully watch over thy selfe where hee most frequently assaileth thee and be constant herein because hee is so in his malice to destroy thee he sometimes changeth his artifices now hee cometh like a mischievous fruiterer with his destructive commentaries on the forbidden fruit sometimes like an holy prophet with lying visions to bewitch the foolish and unstable sometimes like a beguiling courtier with large promises of worlds of honor and wealth sometimes hee plaies the pander shewing a naked Bathsheba sometimes the secret conspirator and puts into Judas heart to betray the King of Kings and presently the executioner presenting the desperate traitor an halter to make away himself the rule therefore is be careful and search again and again into his gifts whatever they are feare the enemy as Saul said of David See his place where his haunt is for hee dealeth very subtilely he never offereth any good but for some mischievous end hee is a great studier of men where hee findeth a gentle nature hee tempteth to luxury where an ambitious to some high and impious designes where an angry to revenge be thou as cautious learne thy selfe well and where thou art most weake most fortifie thy selfe against him 7. Take heed of idlenesse that lazy mother of all evil ever set thy selfe about something which is good that the tempter as I said may never finde thee at leisure to entertaine him What fearful advantages found hee on David in his few houres vacancy to staine so glorious a life 8. Dally not with temptations happy shall be hee who dasheth them yong as Elisha said of Jehoram's messenger Looke when hee cometh shut the doore and hold him fast there is not the sound of his masters feet behinde him So must we do with Satan's messengers sent to take away our lives wee must destroy the cockatrice egges least breaking out into a fiery serpent wee cannot overcome it but say too late as the Turke of Scanderbeg this enemy should have been subdued in his minority a tentation is nourished that houre it is not mastered 9. Pray constantly and fervently leade us not into temptation oft-times these are a divine revenge on some precedent unrepented sinne against which the Saints usually pray and if as often as Satan assaileth wee could betake our selves to hearty prayers wee should beat him at his owne weapon and hee should give us frequent alarms to awaken us to a stronger guard and occasions of fleeing to the shadow of God's wings The first enemy that assailed Israël in his way to Canaan was overcome by prayer when Moses held up his hands Israël prevailed the greatest of our enemies shall so be repulsed Mat. 17. 21. An ejaculation fit to be used as sonne as thou wakest LOrd be merciful unto us blessed be thy name as for all thy mercies so for thy gracious preservation of us this night continue thy goodnesse to us this day keep us from sinne and shame preserve us bodies soules and estates let no evil come neer our dwellings let not the mischievous tempter gaine any advantage upon us or ours this day but direct thou all our thoughts words and actions by the continual presence of thy holy spirit that wee may wholly spend this day to thy glory and our comfort Preserve the Church this family and all those whom thou hast stirred up to shew thy goodnesse to us or appointed to receive it of us blesse us all and keepe us this day through Jesus Christ our Lord. AMEN After thou hast strictly examined thy conscience what good dueties thou hast omitted or what evil thou hast done in the day and hast heartily repented of the sin compose thy last waking thoughts with such an ejaculation LOrd forgive us all our sinnes and failings this day seal up our redemption by thy good spirit the comforter of thine elect give us that peace of conscience which may cause us to rest securely on thy mercies let our sleep be reâ—reshing and comfortable unto us restrain the enemy that
come and leave no roome for good counsel and resolution Here thou maist finde some liberty to serve God as Paul and Silas did to pray and sing Psalmes at least and who can say that God did not therefore confine thee seeing thee too attentive to the world and carelesse of holy duties that the prison might teach thee devotion which thy liberty could not There are many things which may befall thee for thy good and there are unexspected revolutions both in prosperity and adversity out of the prison hee cometh to reigne whereas also hee that is borne in his kingdome becometh poor Thou maist securely exspect that which God knoweth best for thee it may be there is but one doore into the prison there are many out either mercy or violence innocency reward favor of men or the Angel of God either man or death which hath a key to open every doore shall set thee free if nothing else enlarge thee that will not faile thee at the appointed houre and variable are the conditions to which the prison rendreth men as I. Caesar to an Empire Marius to a consul-ship Regulus and Sâ—crates to death I need not these who read of Pharoah's servants James Peter Joseph John Baptist the prison sendeth some to heaven some to destruction sooner or later one way or other it rendreth all I only note that the most infamous temporal end it rendreth men unto can be no obstruction and hindrance to their eternal happinesse in Christ who therefore submitted himselfe to the then most infamous death that hee might take away the curse of the law which saith cursed is every one which hangeth on a tree The main skill therefore is and the only certain comfort against imprisonment or death to gain assurance that thou arâ— in Christ in every place and condition doing those things which may further thy certainty thereof to which observe such like rules 1. Keepe innocency that if thou suffer it may be wrongfully for this is thanke worthy if a man for conscience toward God endureth griefe suffering wrongfully if when yee doe well and suffer for it yee take it patiently this is acceptable to God And if thou hast lost the first parts of innocency despaire not but lay hold on the second table of repentance the penitent theefe on the crosse who confessed hee justly suffered yet heard of Christ this day thou shalt be with mee in Paradise 2. Search thy heart diligently least some secret sin causeth this affliction in case it appear not that thou justly sufferest of men See Isai. 42. 22 23 24. 3. Think how long these imperious masters can hold thee there and feare not them who only can imprison and destroy the body but fear and trust in him who can cast body and soule into hell and save thee from thy oppressors prepare thee to entertain death cheerfully hee shall once come like the Angel to Peter and take thee out in spight of the most rigid keepers there the prisoners rest together that shall free thy body from a loathed prison and thy soul from an afflicted body 4. Improve thy time to some good some birds sing sweetest in the cage that excellent monument which beareth the title of the first part of the worlds general history is an example hereof 5. Keep thy minde free from all reigning sin and in spight of all geives and fetters and the bespattering of black and unhallowed mouths thou shalt have a more happy freedom in prison then thy persecuters have in their liberty besides that their accompt with the eternal justice of God is to come and yet not closed nothing but sinnes can miserably enthral wee may well say to them as Sampson to the men of Judah Swear to mee that you will not fall upon mee I fear none other bonds hee is a free-man whose conscience accuseth him not God's service in every state is the best freedom 6. Subject thy minde to inevitable necessity by patient bearing the way to make bonds more heavy and intolerable is vainly to struggle with them if thy minde were to stay within thy confinement were no prison it were a punishment to command thee out if thy minde be reluctant thou straitnest thy selfe a nè exeat regnum may make some man think England a prison the old man who had never gone out of the city gates receiving a warrant from the Prince prohibiting his going out could not rest till he had stollen out it was his city before but the restraint made it a prison to an impatient minde if thy minde having a willing compliance thy prison becometh no prison to thee an impatient wearisome minde maketh a kingdome no more 7. Be thou meek in affliction and thou shalt be temperate in thy liberty if God restore it so this shall not corrupt thee more then that break thee however if thou canst but learne this one lesson as thou hast the best tutor that ever suffered so shalt thou finde the best fruit rest to thy soule 8. To conclude let the prison make thee more zealous in Gods service more fervent in prayer more attentive in hearing more charitable and pitiful to others that suffer and more fruitful in all good works and thou shalt owe thanks to thy persecuters and oppressors more then thy friends deserved of thee it skilleth not much who bettereth thee if thou be indeed made better for whosoever be the instrument it 's Gods favour to thee Hee is never wanting to them that call upon him faithfully but surely he is neerest them that are in greatest troubles hee heard Jonah out of the whales belly Daniel out of the lions denne the three Israëlites out of the fiery fornace the Disciples in the storme Joseph Jeremy Paul Silas all his servants in prison the Churches praiers brought an Angel from heaven to deliver Peter No wards can shut up thy praiers remember you that are free what you owe to Christs prisoners little comfort will he afford them who cannot his earnest praiers remember you that are in bonds what you owe your selves it is in you to make the prison evil or good to you be you holy and it shall make you happy pray instantly God hath promised to heare and helpe you The prisoners Petition O Holy and merciful Lord God who hast made heaven and earth the sea and all that therein is which keepest trueth for ever which excusest judgement for the oppressed givest food to the hungry raisest them that are down and loosest thy prisoners though thou afflict and try thy children thou wilt not cast them off for ever though thou causest grief yet thou wilt shew compassion according to thy mercies thou afflictest not willingly nor grievest the children of men to crush under foot the prisoners of the earth to turn aside their right and subvert them in their cause our sinnes have provoked thy justice and put this rod into thy fatherly hand thou wouldst not the
God of all true consolation who defendest the fatherlesse and widowes leave them not comfortless be thou their guider and protector though thou pleasest to take us from them take not thy grace and holy spirit from us nor them and so thy will be done Blesse all those who any where suffer in the like durance with us blesse us all here present grant that wee may make a right use of our present afflictions that they may better us give us hearts to trust in thee what ever thou doest to us cheerfully to discern thy mercies in the midst of our corrections and ever to blesse thy holy name for that thou hast corrected and not given us over to final destruction Lord encline thine eare and heare Lord help us Lord consider in mercy and do it for Jesus Christ his sake in whose ever blessed name we conclude our petitions in that absolute forme of prayer which hee hath taught us in his Gospel saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. AMEN An Evening praier for the same O Most gracious and glorious Lord God we do not here appear before thee with any confidence in our own merits being such in respect of our unhallowed thoughts corrupt words and sinful actions as that if there were neither in earth or heaven among men or Angels any witnesse of our iniquities our owne consciences would accuse and convict us and if there were no other judge our own hearts could not but condemne us and thou art greater then our hearts and nothing can be hid from thee the just and all-seeing judge of the living and the dead who must all stand before thy tribunal wee therefore in all humility of soules appeale from thy justice in which wee can looke for nothing lesse then death and destruction the due wages of sin unto the sanctuary of thy mercy there laying hold on that altar on which thy sonne Christ Jesus was offered up a living sacrifice for us who were dead in trespasses and sinnes hee is that lamb of God which taketh away the sinnes of the world and that great Angel of the Covenant who in the precious censer of his merits offereth the praiers of the Saints as Sweet odors holy and acceptable to thee for his sâ—ke â—arden all our sinnes which have rendred us not onely lesse then the least of thy mercies but also worthy of thy severest judgments temporal and eternal for his sake let our complaints come before thee and from thy mercy seat 〈◊〉 thou our supplications which come not out of feigned 〈◊〉 but from the depth of our afflicted soules Trueth it is O Lord wee have procured all these miseries unto our selves and the bitternesse wherewith thou hast filled us is none other but the fruit of our owne inventions who have obstinately followed our owne vain and unprofitable waies refusing the guidance of thy good spirit and holy word recalling us to the paths of eternal life But O Lord God of mercy thou desirest not the death of sinners but that they may be converted and live thou art the sole fountain of holinesse every good and perfect giving descendeth from thee who art the father of light enlighten thou our understandings open our eies that wee sleep not in death sanctifie our depraved wills rectifie our sinful affections and subject them all to thine owne holy will and pleasure frame every faculty of our soules and bodies to a new and sincere obedience to thy law that wee may neither decline to the right hand nor to the left but may henceforth make strait steps to our salvation through Jesus Christ our Lord. In his name wee continue our supplications to thee in the behalfe of thy Church universal Lord gather dayly to her such as thou hast elected to salvation enlighten those who have not yet known thy name take off the vaile from the hearts of thy ancient people the Jewes that now neer the fulnesse of time they may see unto Christ the end of the law to every one that beleeveth both of Jewes and Gentiles shew more and more mercy in the confirmation of us whom thou hast called until our fulness be come in Discover and confound the man of sinne daily abolishing the mystery of iniquity by the brightnesse of thy coming the sword of the spirit and evident preaching the Gospel to all nations until thou shalt at thy second coming manifest thy selfe our Saviour and Redeemer and wipe all teares from our eies even so come Lord Jesus And now O Lord who lookest with a tender eie upon the pressures of thy servants let the sighing of the Prisoners come before thee and according to the greatnesse of thy power preserve thou those that are appointed to die be merciful to us here present before thee we have indeed at thy hands against whom wee have sinned deserved this rod but O our God correct us in mercy not in thine anger for what are wee in thy hands and who can stand before thee when thou art angry Wee have not rendred unto thee according to thy goodnesse wee have surfeited on the sweet blessings of peace and abused our liberties not valuing the benefit thereof but vainly reckoning it among our hereditary possessions as if it might never be taken from us when we had freedom to goe into the assemblies of thy children the places where thine honour dwelleth to hear thy word and present our supplications unto thee Lord how often have vain pleasures or worldly profits detained us or coming before thee how seldom have wee returned with any fruits of amendment therefore doest thou now teach us by wanting these comforts their estimate which wee would not know while wee enjoyed them But O good God seeing thy fatherly corrections are not to destroy but to amend us give us now good understanding by these chastisements give us discerning spirits that through these afflictions we may look up to the hand that smiteth us and by our corrections gain a true loathing and detestation of all the sins for which thou art displeased with us Lord if it may stand with thine honor enlarge and deliver us in mercy restore every man to his own family to the mutual comfort of us and ours that with them we may praise thy holy name and better serve thee then ever wee have done if otherwise Lord proportion our patience to our tryals forsake us not in our sad distresses be thou ever present with us that we may rest assured of thy mercies give us peace of conscience and a blessed freedom from the bondage of sin that wee may therein know that neither stone walls nor armed guards can shut thy holy spirit the comforter from us nor bar our praiers from ascending up to thee Lord as our tryals encrease encrease our comforts in thee so that as the more it rained the more the arke was listed up in which thou hadst enclosed those whom thou didst thereby save in a
hast left may best appear in thy tryals how many of these shadowes follow thee now thou art clouded doe they not feare thy mine doth not that set a strange distance between you are these thy friends or such acquaintance as thou maist every where finde Againe how many malicious enemies hast thou left behinde who have often so embittered thy soule that thou hast cryed out Wo is mee that I sojourne in Meshech that I dwell in the tents of Kedar my soul hath long dwelt with him that hateth peace so that upon a just account thou art not so much banished thy country as taken from impious enemies 4. Lastly be confident that what ever is good wee shall meet withal again in the immutable happinesse of heaven what ever cannot come thither is not worth our lamenting here it being truely rather a gaine to loose it then to recover it 7. Consider how popular inconstancy usually retributeth evil to best deserts as Aristides the just Alcibiades as hee also whose epitaph sayed to posterity Ingrateful native soile thou hast not so much as my bones had experience of it Wee have examples in holy writ of those who wandred in deserts and mountaines of whom the world was not worthy All is little to that one example of Christ persecuted from his infancy carried into Egypt to avoid Herod's tyrannous fury and all his life made a man of sorrows by them hee came to save That condition to which Christ is a pattern can make no man unhappy hee came amongst his own and they received him not hee did only good to them their owne testimony was hee hath done all things well yet they crucified him remember his words The disciple is not greater then his master and doest thou think much that being innocent thou art banished thy native soile few good men live where they first drew breath or best deserve 8. Learne the good which God doth for thee who best knoweth how to make all things work for the best as in thy exile thy security from thine adversaries whose restles malice is as trucelesse as the Divells which ruleth in the enemies of Gods children that he hath set thee by better neighbours or lesse pernicious who canst not have worse then thou hast lost however thou valew this the Prophet fervently wisheth for it O that I had in the Wildernesse a Cottage of a Wayfaring man that I might leave my People and goe from them for they be all an assembly of treacherous men they bend their tongues like their bow for lies 9. Learne to seek happinesse and content in thy selfe in peace of conscience purity of heart sanctified will and affections faith patience meeknesse temperance humility and the like and no losse of these outward â—hings shall much trouble thee who hast set thy affections on heaven and to a man assured that he must ere long change this life for an eternall what matter is it from what point of the earth his soule taketh her flight whether from Pisga with Moses from the bankes of Jordan with Eliah from the Prison with John Baptist from the field mill or bed or from the mount of Olives whence Christ ascended into Heaven it is not much considerable whence thou comest thy happinesse in spight of secular afflictions and active malice shall be once to arrive at heaven where all shall be securely unchangeably and eternally happy The Banished mans Petition O Lord God holy and mercifull whose providence ruleth over all the earth is thine and thou assignest the parts thereof to the children of men thou brougâ—st a Vine out of Egypt and plantedst it thou madst the branches thereof to fill the land and spread themselves from the river to the flood but in thy displeasure thou didst cast them out of the inheritance which thou hadst given them Thou art the Lord of Mountaines and vallies land and sea and the God of the exiled and outcast Thou dost with much patience behold oâ—â—ression and wrong untill the measures of iniquity be filled up ô Lord behold the pressures of me thy poore despised and dejected servant thy mercy and gracious audience of the afflicted is neither limited to Jerusalem nor this mountaine every place is equally neere heaven where ever men lift up pure hands and hearts worshipping thee in spirit and truth thou art there present to heare and help them Gracious Father though thou seest good to permit me to the power of men to exercise me yet can they not shut thy mercifull eare against me O let my complaint therefore come before thee let thy word be as the clowdy Pillar to lead me in thy way let thy good spirit direct me cast me not from thy presence take not thy mercies from me give me grace to forsake all those sinnes for which thy chastisement is now upon me that I may happily profit by thy Fatherly corrections and if it be thy holy will restore me to these blessings and comforts which thou gavest me for my support if otherwise yet good Lord give me assurance of thy mercy and patience to expect thy saving health leave me not destitute and comfortlesse in my afflictions be my guide and helper in this earthly pilgrimage and vally of teares unto and in the howre in which thou hast appointed to take me hence into the incorruptible and undefiled inheritance by thy power reserved in heaven for all that beleeve in thee to which no hand of the oppressor shall reach where shall be no curse no sinne nor feare of forfeiture into which no enemy shall be admitted from which no inhabitant shall ever be cast out Lord heare and help me Lord have mercy on me and grant me that which I aske according to thy will and that which I should aske which thou knowest best for me through the infinite merits of the Sonne of thy Love the author and finisher of our Salvation and eternall happinesse Christ Jesus the righteous AMEN CHAP. XXXIII Of old Age directions counsels and comforts therein § 1. Age common evils thereof § 2. How the foundation of an happy Age must be laid in youth § 3. How the evils of Age may be lessened § 4. Or more patiently borne § 5. By what Rules of practice it may be improved to the comfort of the Aged 1. OLd Age is our times sun-set the last of this life and first-fruits of death that which all desire and but few like or patiently bear so ingrateful are men to God that they would be yong again so waiward doth sinne make them that they like no present state of so discomposed and foolish a minde are those aged children whose desires look to the Sodom whose dangerous â—lame they had escaped 2. It is the condition of all that groweth in time to decay Time is the devourer of his children here is nothing but perpetual changes we shall not be to morrow what wee were
strengthen our Faith give us assurance of thy favour and mercy toward us shed abroad thy love in our hearts that all things even our sorrowes may worke together for the best to us in mercy asswage the sorrowes of this thy servant with the comfortable assurance of an happy issue give her patience to beare and ability to overcome her tryalls it was the word of justice which appointed this affliction but Lord whose mercy is over all thy workes allay the rigor of that sentence mitigate her paines speake comfort to her soule give a powerfull assistance to her weaknesse O gracious father by the power of whose word man is thus brought into the World give her a speedy and safe deliverance now that the child is come to the birth give her strength to bring forth to the encrease of thy Kingdome through the new birth by water and the holy Ghost to the comfort of thy now afflicted servant the Fathers joy and the praise of thy holy name through Jesus Christ our Lord and Saviour Lord heare and grant these our Petitions and what ever else thou knowest more needfull for us through his merits in whom thou hast promised to heare us in whose mediation and words we present and conclude our petitions saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. A thanksgiving for a Woman after her Deliverance O Lord God of our salvation who mercifully enclinedst thine eare unto us in our feare and distresse who appointedst in thy Law that she should bring a paire of mourning Turtles who had not a spotlesse Lamb for a sacrifice of thanks-giving it is the same thy clemency who wilt now accept their repentance who have not that unblemished innocency which can abide the tryall of thy severe justice and their hearty desire to be truely thankfull who have nothing worthy thy acceptance to render unto thee Lord therefore accept what thy selfe hast given us to bring before thee an humble and hearty desire to returne thee the fruits of our hearts and lipps the sacrifice of praise and thanksgiving as for all thy fatherly mercies so particularly for that thou hast asswaged the sorrowes of this thy servant with a comfortable Issue that thou hast given her patience to beare ability to overcome her tryalls and strength to bring forth that by thy mercy mitigating her paines thou hast allayed the rigour of thy sentence which thy justice pronounced we acknowledge thee to be the only Lord in whose hands are the Issues of life and death the God of our health and salvation And now ô Lord perfect thine own worke as thou hast delivered thy servant from her feare and sorrow so give her an heart ever to trust and rejoyce in thee as thou hast given her this fruit of the wombe so make him an accession to the encrease of thy Kingdome by the spirit of regeneration sanctify him and keep him in his tender yeares from sinne and all the malitious assaults of the enemy give thy holy Angels charge over him to keep him in all his waies that he may grow up in thy faith feare and love so that in what ever condition thy good providence shall set him his interest and assurance may be of his election and salvation in Christ Jesus Lord accomplish thy worke of mercy to thy servant repaire her health and strength give her a faithfull heart carefully to imploy the same in thy service and the holy education of those thou hast given her assist her in the whole remainder of her life that she may pay all her vowes made to thee in her feare and trouble let the tast of these bitter fruits of sinne give her a more fervent love to thy mercy pardoning it and a greater hate to all that which offendeth thee lead her in thy waies teach her so to number her daies that she may apply her heart unto wisedome make her more and more fruitfull in all good workes and zealous of thy lawes so that her life may appeare not only restored but also improoved and made more happy to the glory of thy great name the good example of others who shall see as thy worke of mercy on her so the effects of that worke the fruits of sanctity in her to the further assurance of her conscience before thee confirmed by the experience of thy mercy in her deliverance and preservation and to the salvation of her body and soule to all eternity through Jesus Christ our Lord and onely Saviour AMEN Directions for the Sick CHAP. XXXV § 1. As all afflictions sanctified so sicknesse profitable for Gods children many waies § 2. How it may become so to us § 3. Duties of them that visit the sick 1 THere is nothing constant in this world but inconstancy and change of all things We are borne with a condition of dying mortality beginneth with life â—our sicknesse with our health we bring it from the wombe as derived to us from our first parents from the houre of whose transgression death tooke date and in the commencement of sicknesse he began to dye according to the sentence from which he became mortall and now all flesh is grasse and all the goodlinesse thereof as the flower of the feild the grasse withereth and the flower fadeth quickly and certainly though insensibly we perceive it soone withered though we cannot mark by what degrees it changeth so age and infirmity stealeth on 2 The good God as he is severe so is he mercifull neither loosing mercy in his justice nor his justice in his mercy There is nothing which befalleth the elect but it hath some good in it or by it to them accrewing Concerning afflictions David saith it is good for me that I have beene in trouble The very death of the Saints bitter as it is to flesh and blood is mercy to them blessed are the dead which dye in the Lord not only that they rest from their labours but also in that it is to them the death of sinne and passage to eternall life and so our sicknesse is profitable though it be the rod of an almighty Father it shall like Moses rod sometimes in the dreadfull shape of a serpent serve to divide the bitter waves and open us a passage to our eternall rest and so the decayes of these earthly tabernacles shall daily bring us neerer to the repaire of our eternall building in heaven therefore God sendeth sicknesse upon his dearest children whom he could as easily have rescued from death by a translation as he did Enoch and Eliah but hee maketh their sicknesse many waies proâ—itable unto them as by preparing them unto death by repentance and calling upon the Lord by weaning them from the love of this life by teaching them patience and subjection to the hand of God whereas impatience like the sea turneth all that which falleth into it even the otherwise sweet and comfortable blessings of
God into its own bitter relish and humility not to bee prowd of beauty youth strength subject to so many diseases as pose art it selfe and overcome the old remedies with accession of new sicknesses so that it is true Bodily infirmities stir up the vigor of the minde and transmit the strength of body into it so that it is a kinde of health sometimes to be unhealthy diseases overcomming the body the soule overcommeth sinne sicknesse is an harbinger or quartermaster to death the monitor of our ends approaching and that which taketh off the bewitching love of this world the historians tell us of a kinde of fire which rageth the more by how much more water thou castest on it is quenched only by casting on of dust it may bee true in the morall for such a kind of heat is there in the love of the world the more thou givest it the more thou inâ—lamest it it is quenched only with the dust of the grave and that which bringeth thereto The life of man is like a lovely rivers streame neere the rising set with flowrie bancks plants houses pleasant walkes gardens sweet meddowes and delightfull seats but if you follow it toward the end you shall â—inde it more and more troublesome stormy deepe dangerous and so engulâ—ing into bitternesse as the Lord permitted Israël to bitter pressures in Egypt that they might more willingly depart thence toward the promised rest so is it here the healthy and prosperous say in their hearts as the Reubenites and Gadites Numb 32. 5. when they saw the pleasant Jazer and the fruitfull Gilead if we have found grace in thy sight let this land be given unto thy servants for a possession they would not goe hence now God though he give us sweet comforts in the first fruits of his spirit like clusters from Escol Deut. 1. 24. 25. yet he embittereth our worldly delights our places of pleasure are toucht with some griefe our beds of rest become places of sicknesse and death Eden was the theatre for mans first tragoedie Christ began his passion in a garden the easterne people made their sepulchres in gardens to teach them what may and must come of their pleasures Sicknesse maketh the prudent loath sinne in the sense of the bitter effects thereof the victories of sinne are destructive if they are againe intangled therein and overcome the latter end is worse with them then the beginning as it was said in the name of those white sacrifices which Marcus Caesar used to offer in his triumphs if thou overcommest we perish we truely may say of sin happy affliction therefore which maketh us out of love with that which cannot destroy except it overcome nor overcome except we love it Sicknesse awaketh us from security except we are like those sleepy beares which cannot be awaked no not with wounds and stirreth them up to seek the Lord as hee saith in their affliction they will seeke me early Though wicked Asa in his great sicknesse sought not to the Lord Yet to the Saints sicknesse is a sweet enditer of prayers as it is written in the day of my trouble I will call upon thee for thou wilt heare me How many men for bodily sicknesse were brought to Christ and had their soules cured who being in health lived in unbeleefe before Terrour of conscience oppression poverty and sicknesse are profitable for the elect in that they serve like those foure bearers of the paralyticall man to bring them to Christ. That thou maist therefore make a right use of thy sicknesse observe these rules 1. Search thy heart and turne unto the Lord in serious repentance make thy peace with him quickly considering the cause of thy sicknesse thy sinnes judge and condemne thy selfe for them that God may acquit thee and render unto the Lord that for which he delivereth thee if thou recover 2 Set thy house in order and dispose of thy estate which God hath given thee if thou have not before done it 3 Use the help of the learned Physitian but rely on God for the blessing on the meanes there are divers pernitious errours in this case to be avoided some to their losse neglect all meanes these betray their own lives undervallew Gods favours and despise his ordinance in the good creatures made for the reliefe and recovery of the sick and the Physitian who is to be honoured some trust too much to second causes neglecting the first so did Asa some seeke to evill and unlawfull meanes Witches Charmers c. so Ahaziah sent to Baal-zebub the idol of Ekron some as fâ—olish if not so wicked seeke to the unskilfull and ignorant trusting a pretious life into the hands of those who without learning or calling are many times venterous murderers as if God were not the God of wisdome and what wonder seeing upon the like hazard they venture their immortall soule 4 Watch and pray as in all estates so specially in this that as God hath given thee this warning to prepare thee to meet him so that he would sit thee for himselfe and so sanctifie thy trialls that they may better thee and make thee ready for his kingdome that he would restore thy health and give thee an heart to make a more thankfull prudent and holy use thereof then thou hast formerly dore to give thee patience masure thy trials in mercy proportion thy strength to the affliction and to keep thee in life and death as one of his 5 Endeavour what humane infirmitie will permit to beare patiently not stupidly but in confidence of Gods mercy For 1. Impatience is but an accession to thy griefe so much worse then the disease as the soule is better then the body and the distempers thereof more dangerous then the bodily 2. All that we now can suffer commeth inâ—initely short of that we shall enjoy in Christ. 3. God can if he see it best deliver us from the greatest dangers 4. He will lay no more upon us then he will make us able to beare and give and issue out of every triall 5. Our sufferings if with patience are to his glory as Christ said of some 6. We must through many trials enter into glory 7. Christ is toucht with a feeling of our misery 8. These afflictions are but trialls and exercises of our faith and patience 9. Christ suffered inâ—initely more for thee 10. Many of the Saints have suffered long infirmities 11. As this earthly house of this tabernacle must by little and little be destroyed so must our afflictions therein have an end so that they cannot last long it is of excellent use to patience or moderation to consider well in all temporall interest how long we can suffer or enjoy 12. Sicknesse is the soules physick nothing will amend him whom sicknesse cannot we endure hard things patiently for the cure of the body and what is the health
appearing meane time make us patient cheerefully to endure our trialls give us hearts rightly composed to wait all the daies of our lives till our changing come And now O gracious Father though wee are most unworthy to speake unto thee for our selves yet seeing thou hast commanded us to call upon thee one for another with promise that the prayers for the righteous shall be available if they be fervent so that they shall save the sick that thou wilt raise them up and if they have committed sinnes they shall be forgiven them we humbly pray thee for this our sick brother Lord assure him of his sinnes remission by the merits of Christ Jesus give him that peace of conscience and inward comfort of thy holy spirit which may manifest thy favour and mercy to him There is nothing impossible to thee which thou wilt doe heare therefore and have mercy on him only speake the word and blesse the meanes that he may be healed if otherwise thou hast determined thy holy will be done Lord who canst make all things happy to thy children give him patience meekely to beare thy fatherly hand remember whereof thou hast made fraile man consider his infirmity measure out his tryalls with that tender hand which best knoweth how to proportion the affliction to that strength which thy selfe hast given him O Lord God of all comfort leave him not comfortlesse but as the outward man decayeth strengthen the inward suffer not the malicious tempter to cast down or shake his confidence in Christ Jesus let not the sonne of violence come neere him as thou hast all his life time from his mothers wombe unto this present given thyne angells charge over him to pitch their tents about him so be pleased in this time of tryall to open to him the eie of faith whereby he may cleerely perceive that they are more and stronger with him then can be against him send the holy spirit the comforter to his afflicted soule to bring to memory and apply all these gracious promises which thou hast made thine elect Blessed Jesus who hast therefore taken our fraile nature on thee that thou mightst have experience of our miseries who best knowest what it is to dy having in thyne own death and bitterest passion overcome death and him that had the power thereof to deliver us from sinne and destruction the bitter fruite and effect therof now appeare his comforter assuring him of his interest in thy sufferings give him such a sense of thy mercy that the gates of hell may never prevaile against it such experience of the life of thy spirit and power by which thou didst rise againe from the dead that hee may certainely know that his Redeemer liveth and shall at last shew the same power in his resurrection in which he shall with the rest of thine elect at the voyce of the last trumpet be raised from the dust of the earth to meet thee in the clouds of heaven to see thee with those now languishing eyes which must at and to the appointed time be cloased to sleep in thee that hee may rest from his labours And now O Lord who hast hid from us the houre of our dissolution that we might alwaies expect thee let thy good spirit which sleepeth not set a carefull watch over every one of our soules that we may never sleepe without oyle in our lamps but be ready at thy appearance to enter with thee into thy kingdom where all sorrow shall cease in the fulnes of joy faith in the fruition of thy promises and this state of misery and corruption in a never ending life of glory and immortality Lord heare and help us Lord grant us these requests and whatsoever else thou knowest more needfull what thou hast promised or we should aske for thy Sonne Christ Jesus sake in whose words and mediation we conclude our imperfect prayers Our Father which art in heaven c. The grace of our Lord Jesus Christ c. Thanksgiâ—ing for health recovered O Lord God gracious and mercifull aboundant in goodnesse and truth heaven and earth sound out thy praise all thy creatures tasting of thy providence and preservation praise thee and what have I more to present thee with them what can I lesse then my humble and hearty thanks for thy tender mercy toward me whom thou hast therefore delivered from sicknesse and sorrowes of death that I might yet live to glorifie thy name among the living and for the comfort of others to declare what thou hast done for my poore soule how thou hast raised me by casting mee down and healed me by wounding an afflicted conscience with a terrible sense of thy severe judgements how thou didst sanctify my sicknesse by giving me an heart to looke up to thy fatherly hand which smote me to acknowledge my sinnes for which thou correctedest me to repent me of the same assured of thy mercy in Christ Jesus to resolve and vow to forsake all my sinfull waies to doe a more holy and faithfull endeavour to serve and please thee And now O Lord I humbly pray thee enlarge my heart and tongue to praise and glorifie thy holy and great name all things are of thee and what can any creature give thee but of thine owne hand Lord give mee that sacrifice of praise and thankesgiving which may be acceptable to thee that I may henceforth not onely speake but live thankefully and holily before thee that I may pay my vowes which I made in my distresse and feare so that it may be good for me that I have beene afflicted that I may in all temperance and godlinesse make a right use of health restored me and of the daies which thou addest to my life to thy glory and the comfortable assurance of my conscience both in life and death That thou who hast begun to shew mercy maist be pleased to continue the same in thy gratious preservation of me so that at my last houre which thou hast appointed me the former experience of thy mercy may give me a sound hope and full assurance that thou wilt keepe me unto and in my end that when this house of clay shall be dissolved I shall rest with my Saviour Jesus Christ untill the time determined to raise the dead in him to the life of glory in which our Forerunner now sitteth at thy right hand to whom with thee O Father of mercy and God of all consolation and the holy spirit bee rendred all honour praise and glory in Heaven and on Earth for ever and ever AMEN A Prayer for the sicke of the Plague O Allmighty God great and terrjble in thy judgments yet of infinite mercy and compassion to those who truly seeke thee wee humbly acknowledge that not only this plague wherein thou now afflictest this land is due unto our sinnes but also allother thy severe judgments to our destruction and desolation and to whome shall we seek for helpe but to the whome we haue so continually
thou immoderately lament it 2. Remember that this losse neither tooke much time of life from him who went before thee nor left thee much to come who must ere long follow him 3. Remember Gods graces the sweet and certain effects whereof thou sawest in thy now deceased friend undoubtedly they were not bestowed on him in vaine but that in his translation God might perfect the worke of grace with glory and crowne his owâ—e gifts in him David as wee noted bewailed his impious sonne but hee mourned for the innocent no longer then he lay sicke To comfort our selves against the feares and sorrowes of death let us ever remember 1 Our resurrection and immortality in the life to come is assured us by the infallible word of God 1. Cor 15. 1. 2. 4. 20. 54. c. 1. Thess. 4. 14. 15. 18. Dan 12. 2. 3. 13. Joh 5. 28. 29. Joh 11. 23. 25. Rom 6. 23. This we are therefore sure of Democritus beleeved it not Socrates disputed of the soules immortality Pythagoras dreamed of it but as feverish men of things uncertaine and inconsistent the eternitie we beleeve is that to which God created us by his own image impressed on us unto which we are repaired in our baptisme and regeneration by that vertue which raised Jesus from the dead who shall change our vile body that it may be fashioned like unto his glorious body that is in immortality and deliverance from death and corruption In that state our daies shall not come and goe as in this world they doe neither shall the beginning of one bee the end of another all shall be to gather termelesse where life it selfe shall have no end 2 That death is but a sleepe none feare that it is a separation of the soule and intermission of life and the acts thereof for a time which it endeth not because the immortall soule ever liveth in it's separation from the mortall body which shall be raised againe to immortality which shall be the soules sanctuary and haven of rest This is a truth so certaine that Gods word aboundeth with proofes and so confessed that the prudent heathens as I have noted constantly asserted it That the feare of death is much worse then death it is a servile and a miserable condition to feare that which cannot be avoided feare may be long but death or the sense thereof can be but short That which is a sick or miserable life is not to bee put on accompt to death which endeth all secular griefes death were to be feared if it could stay with thee as paine and sicknesse may but neither it commeth not when thou fearest it or it must quickly dispatch and passe from thee leaving thee free from feare and sorrow if thou dye in Christ. This is a lesson long learning that when that inevitable houre commeth thou maist willingly depart which because it is a certaine uncertainety a condition common to all men of every age seeing the longest life must have one last houre which bringeth up the rere it shall be thy wisdome as hath been said ever to expect it and to live so as that a guilty conscience doe not then terrifie thee when thou shalt most want comfort the only way to be willing to die and cheerefull in dying is to live well and to fix thy confidence in Jesus Christ wretched is hee who for want hereof is afraid of death 4 Remember that Christ dying for thee hath pulled out the sting of death and destroyed the malitious enemie that had the power thereof Christ is the resurrection and the life he that beleeveth in him though he were dead yet shall he live the only Antidote against death is a lively faith in Christ let thy maine care and hearts desire be upon it give God no rest importune him with earnest and constant prayers to strengthen thy faith he cannot deceive who hath promised herein to satiate the thirsty and weary soule 5 Consider the power of God to save from death and in death what greater evidence could hee have given to men in desperate hazards then he did in Jonah buried but not dead whose living sepulchre carried him as it were to a second birth the Lord spake unto the fish and it cast out Jonah upon the dry land he can deliver in death so doth he all the elect he can raise this dying flesh againe who saith he will who made this universe of nothing he translated Enoch and Eliah certainely those chariots of God are thousand thousands which though not seene by mortall eyes are ever pressed to carry up the soules of the just in their departure into the presence of God a blessed and endlesse life 6 Consider that death is that physitian who can at once cure all diseases and is to the deceased Saints the ende of sinne and misery not of them the medicine of all griefs the debt of corrupted nature the sanctuary against all secular feares the port of a fluctuant and troublesome world the gate of eternall life as Jacob said of Luz Gen 28 17. b This is the gaâ—e of heaven opened that the righteous nation which keepeth truth may enter Now whereas there are divers waies to death some rough some smooth some short some long it is just that thou patiently submit to the providence of God who can and will best dispose of thee let me adde this to them that are impatient or fearefull of death Who is there so constant in infirmity that he would not rather wish to dye then still live weake Who is so hardy in sorrow that hee would not rather desire that death might once end it then life continue it stil If we are displeased with life when yet we knowe there is a determined end neere us how much more impatient should we bee if we knew there were no end of our miseries and labours What is more intolerable then miserable immortalitie And what is long life better then long torment 7 Lay up the promises of God concerning Christs suffering and rising againe comforting and assisting his in life and death c. Joyne here to fervent and constant prayer that God would be pleased so to direct thee in thy whole life and to strengthen thee in thy death that thou maist be willing to dy not for feare of this life's miseries for they that for that cause only are willing to dye would possibly be glad rather to live to pleasures then sanctity but for love of Gods presence and the assurance of his truth That he would proportion his grace to thy trialls the more thou art cast downe and helplesse in thy selfe that he would the more lift thee up and let thee feele his gratious hand susteining thee so he that in mercy hath borne with thy many failings and taken no advantages to judge and cast
hateth his brother he is a lyar there can be noe salvation without it it beeing as I said the life of faith Love like the heart in the body sendeth out the heate of life through all the parts to make them active it is the primum mobile which carrieth about all the orb's in the speare of religion This affection hath comfortable effects it is the preserver of peace concord while it prudently concealeth many offences bringing them under candid and favourable interpretations and the best constructious which can be made of them which otherwise might prooue the fuell of contention and matter of quarrell it is sins coverture the tessera and certaine pledge of our translation from death to life 1. Joh. 3. 14. of our imitation of Christ. Joh. 15. 12. Ephes. 5. 2. adoption in him 1. Joh. 3. 1. the assurance of our consciences before him 1. Joh. 3. 19. the confidence of our audience 1. Joh. 3. 22. the bond of perfection Colos. 3. 14. the signe of our regeneration 1. Joh. 4. 7. the fruit of the spirit Gal. 5. 22. the assurance of God his beeing in us 1. Joh. 4. 12. 13. and our beeing in him the repaired image of God in us 1. Joh 4. 17. the expeller of feare 1. Joh. 4. 8. the certaine argument of our love to God 1. Joh. 5. 1. and his love to us 1. Joh. 4. 12. it is the fâ—ire mistris of all good it is the heavenly Bethsheba which can attaine any thing yea life for the dead it shal be part of the saincts accoumpt at the day of judgment Math. 25. 34. 35. 2. This love must be regulated with certaine lawes or conditions 1. It must be subordinate to Gods love such as giveth God the first and cheife place not as Elies who honoured his children aboue God nor as many now love so that they will rather displease God then those they love true charity can be in nothing which displeaseth God 2. it must be subject to order in respect of the object first regarding those who are neerest in nature or necessitude I am bound to shew what effects of love and charity I can but first to myne owne family respectiuely and to doe good specially to the howsehold of faith first to my neighbours and then to others 3. It must be for Gods sake and in good when wee love for temporall advantages and such mutuall offices as unite worldly men for such reasons as Hamor and Shechem used for enfranchising Jacobs family these men are peaceably with us and therefore let them dwell in the land and trade therein shall not their cattle and their substance and every beast of theirs be ours that cause failing charity vanisheth many times into mischievous contentions by which readinesse to dissolve the sacred bond of Charity for every triviall occasion and the many bitter discords it too evidently appeareth how few love for God's sake how many for their own when holy Abraham had occasion of quarrell presented him hee declined it by reciding from his right let there be no strife I pray thee betweene me and thee 4. It must be without dissimulation Saul jealous of David and afraid of him because of his wisedome and goodnesse as Princes usually are more jealous of the good then the foolish and dissolute ever others vertue is formidable to them he courteth him with great favours but all to destroy him there 's no such venomous malice out of hell as that which commeth up with a Judas kisse vailed with a shew of amity with a Scorpions imbrace the deeper to strike in the sting the Devills profered curtesies the world riches and honours the designe being to cast thee downe headlong and to make thy ruine the more irreparable by thine own consent 5. It must be constant as they woont to say ad aras to death that which can be lost was never true had it beene grounded on the unchangeable God it must ever have had the same immutable cause and consequently have beene unchangeable The signes of charity are 1. Long suffering 't is not captious nor easily provoked it beareth and endureth all things personall injuries cannot disband it if we love men for our owne sakes wee shall indeed hate them when they hurt us but if for Gods sake we shall use brotherly correction so as to make them understand their faults and repaire us againe and where they erre love their persons whose sinnes we ought to hate and pray for them when they curse and speake evill of us 2. It is kinde in communicating to the necessities of those that want they that have no bowels of compassion how dwelleth the love of God in them 3. It envieth not neither is discontented at others prosperity envie is fortunes companion the blacke shadow of honour ambitious kanker mischievously biting into the bud of merit few like Thrasibulus enjoy great glory without envy because few have the happinesse in their honour to be acquainted with godly love which envieth not but rejoyceth at others good 4. It vanteth not it selfe in boasting or exprobration of good done nor in rash effusions but maketh a deliberate choice of its object without being proud of its act 5. It is not puffed up the proud can bee no mans friend no not his owne Pride is unconsistent with any vertues it is as the worme at the root of Jonahs gourd which eateth up the life of vertue and religion the mischiefe which precipitated glorious Angels from heaven 't is amities paralysis societies enemie nurse of impatience which will neither suffer Caesar to endure a superiour nor Pompey an equall 't is the issue of an emptie braine none truely wise can be proud and the influence of Lucifer upon gracelesse hearts whom God resisteth charity is the daughter of humility 6. It behaveth not it selfe unseemly as sin which is an alaxie and disorder in action a deformitie in the inward man but as the most lovely of all vertues bearing the lively image of God the beauty of holinesse stooping to nothing uncomely or unjustifiable before God and man 7. It seeketh not her owne as doth selfe-love but the good of others it being more divine and honourable to doe good then to receive it 8. It thinketh no evill because it intendeth none commonly men measure others by their owne shadowes which is the cause that the worst are most jealous of others charity doth as it would suffer and thinketh the best where there is not apparent evidence of worse 9. It rejoyceth not in evill nor in iniquity there are that would seeme charitable and to have abandoned that pernitious appetite of revenge and yet secretly rejoyce at any evill which befalleth their enimie This is a proper affection of devills not men expresly forbidden Prov 24. 17. 18. Rejoyce not when thine enemie falleth and let not thine heart be glad when he stumbleth lâ—ast
the Lord see it and it displease him David mourned when his enemies were sick There are that can please themselves in that Pseudocharity which displeaseth God which is indeed but conspiracy in evill 10. Lastly it beleeveth and hopeth all things it is hard to possesse it of any evill opinion and in case of evident failings it will give men some hope of the offenders amendment We are next to consider love as it falleth under the peculiarity of friendship The bond of charity uniteth all but friendship some few 1. True friendship among men is loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flower and vigour affections jewell amities quintessence societies perfection and sympathy of holy soules it is a mutuall love good will betweene two or more endeavouring each others good and safety expressed in performance of all lawfull offices so uniting friends in mutuall communications and similitude of affections as that some have stiled a friend anotherselfe such was betweene Jonathan and David David and Hushai the Archite a friend is he who loveth and is beloved The Philosopher said friendship is of all things divine and humane a supreame consent in love and good will next after wisedome the chiefe gift of God to man said the Oratour it is the rich mans security the poore mans riches the banished mans native soile the inâ—irme mans strength Physicke for the sick counsaile for the irresolute and doubtfull prosperities counseller and adversities comforter the solace of company reliefe of solitude the bond of society and life of life a friend is a jewell long sought rarely found hardly kept there is no pleasant possession of any thing without a partner The best most pleasant commodious and secure possession of all the earth was Paradise and yet there God who best knew man said it is not good that the man should be alone Gen 2. 18. man then in his happy innocency Wisdome is beyond all earthly goods but what were it to me more then a burden if I should receave it on this condition that I could not communicate it but must for ever keepe it shut up in mine owne minde I would not be troubled with that good which none might share with me I would not bee in heaven alone heaven it selfe is happy for its company the most blessed being which made heaven and earth subsisteth in an incomprehensible society which said in the beginning let us make man in our image after our likenesse who made him a sociable creature insomuch as that without friends all thoughts are tedious every worke a toile every land a peregrination every life a torment a death Friendship is a divine content of men the necessitie of whose neere conjunction and indissoluble unity that God might declare he made all of one flesh and appointed their propagation by united two Friendship is the comfort of this life if you take it away you should seeme to take the sun from heaven a friend is an excellent riches what were all the treasures in the world to me if there were none with whom I might communicate them Nothing doth countervaile a faithfull freind and his excellency is unvalewable I wonder not at the rate which the great Monarch Darius set on his Zopyrus whose free wish could pitch upon nothing in the world like many such friends Many and excellent are the fruits of freindship as some have noted for the easing and unlading our mindes multiplying our joyes extenuation of sorrowes by that sympathy of affections which is among true friends sharing in every estate Our prosperity is the more comfortable to us by how much more it is communicable to freinds who rejoyce in our good as we also doe in their rejoycing our adversity is made lighter by dividing the burden We ease our hearts when wee impart our griefe to a faithfull and prudent freind of whom wee may receive counsaile and assistance the advantage hereof our Saviour intimated to his Disciples when to comfort them against the sad apprehension of his approaching passion hee said I have called you freinds besides or above that love wherewith he loved all his he had some more peculiar relation among the elect to his Disciples and among them to a favorite or more intimate freind the beloved disciple Ointment and perfume rejoyce the heart so doth the sweetnesse of a mans freind by hearty counsaile saith Salomon a faithfull freind is a strong defence he that hath found such a one hath found a treasure better are two then one if they fall one will lift up the other but woe to him that is alone By a true freind wee are solaced in presence and comforted in absence no distance of place separateth the mind which loves our thoughts are with our absent freinds and therâ—in wee confer with them they are the joy of our health and comfort of our sicknesse me think's said the Philosopher I dye not while I leave them safe I live by them though not with them 2. Now because on the one side the best things corrupted become worst and the most dangerous vailes of treachery are shewes of love and freindship because there is no comfort of this present life which Satan more endeavoureth to poison and embitter then this while envying us the blessing he striveth to pervert and make it a curse by impropriating and abusing it to his own service in working his designe thereby making man a tempter and deputie-devill to man in those things which he could never effect but under the shewes and sacred name of friendship it behoveth us to beware of the serpent which lurketh under the sweet flowers And because on the other part if suspect of all men or neglect of seeking or gaining it deprive us of so admirable an advantage as is herein to be enjoyed wee thereby loose the comfort of this life of which without the use of friendship we may not only doubt whether it be humane but whether vitall he lives not who lives only to himselfe or but a brutish life onely acquaintance and familiarity with some without tasting the diviner fruits of freindship rendreth the Churlish Nabals no better then beasts which seeme affected with something analogicall to amitie in that after familiarity and much using together they will hardly obey their masters will to part them it behooveth us therefore seriously to consider what is herein to be done that we may neither loose nor abuse so great a blessing of God for want of providence to finde it or wisedome to use it that we may neither be deprived of the good nor deceaved by the evill that which is necessarily to be considered is 1. What is the centre of this friendship least wee erre in the proposition of the ende 2. What are the Lawes thereof least we abuse it or be abused by it 3. What choice we ought to make of freinds 4.