end of the world assisting it with his owne spirit in the speakers and faithfull hearers The subject of this annointing was the manhood of Christ made the full storehouse of Grace The spirituall oyle we must understand not of the essentiall properties of the Godhead as omnipresence infinitude uncircumscribednesse and the like for these are incommunicable in respect of the incapacity of the creature but certaine created gifts and graces placed in the humane nature The deity of Christ is infinite and therefore nothing can be added thereto neither was that nature annointed by any such addition though the person of Christ consisting of two natures was annointed and eternally consigned to the office of a mediatour as Athanasius proved against the Arians which being laid downe it may appeare that however men confesse Christ in word yet they deny him in deeds who 1. say his humane nature is omnipresent 2. Who attribute that kingly office which is peculiar to Christ to any other pretended Vicar generall or the like 3. Who depend on any other or pretend to any other Priesthood and proper expiatory sacrifice for the living and dead then the Priesthood and once sufficient expiatory sacrifice of Christ for our redemption once offered 4. Who obtrude traditions of men for his doctrine who ought to be our teacher in whose ipse dixit we must rest equalling them with the word of God 5. Who appoint other mediatours of intercession contrary to his word 1. Tim 2. 5. which saith there is one God and one mediator betweene God and men the man Christ Jesus 6. Who joine mens merits with the merits of Christ for their salvations 7. Who walke not worthy of their high calling in Christ but content themselves with the bare names of Christians whereas to be so maketh happy if thou hast indeed received the holy annointing thou shalt be a spirituall king to rule over and subdue thy corrupt affections a spirituall Priest to offer up sweet smelling sacrifices to God that will like that box of pretious oyntment powred on Christ fill all the house with the savour thereof all the faculties of body and soule shall relish of Christ it shall enlighten thy understanding make sin loathsome to thee and comfort and cheere thee in all estates this is the oyle of gladnesse when the Eunuch had but a litle touch thereof he went rejoycing home so constant and solid that it maketh men rejoce in afflictions and that they are counted worthy to suffer for the name of Christ. 3 The third title is his only sonne We are here to consider two things 1 That Christ is the son of God 2. That he is the only Sonne 1 We are in two relations to consider Christ as he is a Son he is of the father begotten not made as the raies are of the Sunne only we must take heed that we fix not on any finite thing further then it may serve to bring home to our finite understanding some notions of infinites this mystery is without and above all comparison as he is God he is of himselfe neither begotten nor proceeding for as the essence of the Father is its own selfe-being so is the Godhead of the Sonne for they are not divers Godheads or beings but one and the same but as he is the Sonne he is of the Father as light of light very God of very God 2 The Sonne is of the same substance with the Father and the deity of the Father is not lessened by the same nor is the Sonne divided from the Father the Father communicateth his whole nature to the Sonne not by division for infinites have no parts and therefore cannot be divided but by an incomprehensible and unspeakable communication of the whole essence of the Father to the Sonne so as that they are one and the same God coëquall coëternall for before all time he was with the Father Prov. 8. 2. Joh 1. 1. Phil 2. 6. Joh 16. 15. 3 He is the only Sonne by nature not adoption wee are Gods Sonnes by adoption not by nature as he is 4 The fourth title is our Lord so the Psalmist stileth him Psalm 110. 1. so Math 22. 44. Act 2. 36. Let all the house of Israel know for a certainty that he is made of God Lord and Christ. This Jesus I say whom yee have crucified So 1. Cor 8. 6. We have one God one Lord Jesus Christ. See Rev 1. 5. Phil 2. 10. It is not unworthy our noting that when this Lord of Lords was come into the world God's secret hand of providence made the great Master of the world Augustus Caesar vaile bonnet by a strict edict commanding that no man should give or receive the title of Lord. Christ is our Lord by right 1. of creation Joh 1. 3. 2. Redemption 1. Cor 6. 20. 3. Preservation and government Ephes 5. 23 that we may obey him trust in him and acknowledge him our Lord and God as Thomas did that we may worship him in the unitie of the sacred Trinity and finally commend our spirits into his hands as the first Martyr did Lord Jesus receave my spirit 1 We are also to beleeve that Jesus Christ our Lord was conceived by the holy Ghost as Luk 1. 35 this is that great mystery of godlinesse God manifested in the flesh for though he was to be truely man consisting of an humane body and reasonable soule of the seed and posterity of Abraham yet was he not conceived of humane propagation but an extraordinary way The first Adam in whom all dye was not begotten by man but framed and made by the power of God and so it became the second Adam by whom we are restored to life to become man by the immediate sanctifying power of God whose word caused the vast seeds of the world to conceive and frame the severall parts thereof the heavens aire water and earth as now we see them And so the spirit of God was said to move upon the face of the deep Gen 1. 2. which is spoken to expresse an omnipotent and lively efficacy of the spirit and power of God digesting forming and framing the creatures according to his wisedome so must we here understand Christs humane conception to be by the power of Gods spirit so commanding and therefore so framing Christ of a sanctified masse as that the deity and humanity of Christ became one person Neither may we think that the father and the eternall word and sonne of God were here excluded because the action is attributed to the holy Ghost but this is said to intimate that this was so by the free gift and grace of God for 't is said the power of the most high shall overshadow thee Luk 1. 35. that the manhood of Christ being but a creature should be so annointed with the oyle of gladnesse above his fellowes that it should become a part of the sonne of God
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
not by confusion of natures but union of the Godhead and manhood of Christ into one person and because the father and the son wrought this by the holy Ghost proceeding of them both the whole sense is as if it were said the spirit of God caused him thus to be conceived after an extraordinary manner 2. Three things are here consiberable 1 That the body of Christ was of the body of the Virgin that he might be according to Gods promise of the seed of Abraham his humane soule was infused by a power of God into the sacred body prepared for it both of them from the moment of their being having their subsistence in the person of the son of God Christ. 2. It was sanctifyed and made most holy such it became him to be who redeemed and saved us free from all corruption and sinne for he was to cleanse the first Adams sinne de rived to his posterity and to overcome sinne in our flesh by taking on him our flesh without sinne that he might by his suffering satisfie Gods justice in the same nature which had offended and fulfill the whole Law of God to which we were bound under paine of damnation and that he might be able to mediateto God for us which none but the perfectly holy could doe 3 The two natures the Godhead and the manhood of Christ were so united in his conceptions as that they make but one person very God and very man there is an union in nature as the Father Sonne and Holy Ghost are one God and an union in person as when two things in nature differing are so united as that they make but one person so the body and reasonable soule make the person of a man so the Deity and humanity of Christ one being a spirituall infinite incomprehensible being the other a bodily finite creature are indivisibly united into one sacred person Christ Jesus so that his humanity is a nature but not a person but in the deity which uniteth it selfe most immediately to the soule and by it to the body of Christ now as hath beene said though these are indivisibly united yet is there no confusion of natures the humanitie becommeth not à Deitie nor the Deitie an humanitie neither do either of them loose their essentiall properties by this union as in the union of the fire with the iron the iron becommeth not fire nor the fire iron as in the union of the soule with the body the soule becommeth not corporall nor the body spirituall the manhood is unspeakeably annointed with grace and dignitie above all creatures in heaven and earth and received from the deity admirable powre to quicken us yet is it not become a deitie They that labour under their naturall corruption from the first Adam must here be comforted we are sanctified in the second for he that sanctifieth and they that are sanctified are of one we are in our regeneration as truly of his mysticall body as he was in his conception of our naturall body or we of Adam's We were conceived and borne in sinne the grievous remaind's whereof we are eftsoone sensible of now in our estate of regeneration yet here is our comfort Christ our Lord and Saviour was conceived by the Holy Ghost he was sanctified for us and his annointing runneth downe like that sacred ointment to the skirts of his cloathing the poorest of all his Saints 1 We are next to beleeve concerning Christ that he was borne of the Virgin Mary therefore said the Angell that holy thing which shall be borne of thee shall be called the Sonne of God that he might be knowne to be very man though he were miraculously conceived God would have him borne after the manner of men That he was borne of the Virgin the holy Ghost sheweth clearly 2 Though the first Adam were made not borne yet was it necessary that the second should be borne not made of new mold 1. How else should sinne have beene expiated in the same nature which had sinned 2. That the woman first in the transgression might become an instrument of mans reparation as she had beene of his ruine hence is the seed of the woman mentioned in the first promise Genes 3. 15. and Christ was made of the woman 3 Of a Virgin as the first Adam was taken out of the virgin earth without the concurrence of man so was the second Adam of a virgin 't was long before promised Isay 7. 14. behold à virgin shall conceive and beare a sonne and thou shalt call his name Immanuel God with us which the Evangelist sheweth fulfilled in Christ Math. 1. 20 21 22 23. she was affianced to an husband yet a virgin that Satan might not know him till he had tempted him and found him invincible that he might have experience of all our miseries without sin this was as that easterne gate of the Temple through which the Prince onely might passe 4 Shee was of the seede of Abraham in whom all the nations of the earth are blessed that is the beleevers of all nations of the linage of David so much fulfilled the prophesie Isai. 9. 7. He shall sit upon the throne of David and so was hee truely stiled the sonne of David 5 He was borne at Bethleem as was foretold Mich. 5. 2. not at Jerusalem nor Nazaret but at the towne of David the providence of God so ordering it Augustus Caesar who dreamed of nothing lesse then a Saviour then and there to be borne commanded in his generall tax that every one should goe to his own Tribe to be taxed therefore Joseph and Mary went accordingly from Nazaret to Bethleem at the same season the Virgin Mother's time was accomplished and shee brought forth Christ. 6 This was in the fulnesse of time foreordained of God there was a certaine time when Israel like Gedeons fleece had the dew of heaven when the floore the rest of the world was dry herein Israel was to be exercised under the rudiments of the law afterward to be made free as heire out of his minority till their obstinacy came upon them and they were to be rejected Christ came in the last daies Isai. 2. 2. towards the end of the 70. weekes spoken of by the Prophet Daniel which were to be reckned from the end of their Babylonish captivitie about 3900 yeares after the creation when the long prefixed mark of his comming the departure of the scepter from Judah now appeared in the◠subjection to the Roman Empire when Herod was Viceroy of Judea 7 The manner of Christs birth was obscure and meane in the eies of the world as besitted the state of humiliation into which he then entred For 1. so it was prophesied of him Isai 53. 2. 2. He would thus exercise the faith of the elect and confound the carnall wisdome of worldly men esteeming none good or happy but the
Act 1. 3. Wee are next to beleeve his ascension into heaven the third heaven where God manifesteth his glory to the Angels and blessed spirits this was in the sight of his Disciples when he had sufficiently instructed them and confirmed them by his often appearing to them and conversing with them He ascended from the Mount of Olives neere Bethanie when he had lifted up his eyes and blessed them hee went apart from his Disciples and while they beheld was taken up and a cloud received him out of their sight to teach us no more to seeke him with carnall eyes The ancient Prophecies foretold this Psal 68. 18. Thou hast ascended up on high thou hast led captivity captive The high Priest entering into the holy of holies prefigured it It demonstrateth the Justice of God fully satisfied and our sinnes discharged Heb 9. 12. If any one sinne of the elect had beene unexpiated hee had still remained in death but he not only rose againe for our justification but is ascended into heaven the first fruits and earnest of our ascenâ—ion carrying up with him a portion of our flesh blood as it were to take livery and seison for us as he gave us the earnest of his Spirit thereby to make us secure of inheriting the kingdome of God Thus he declared himselfe the very Son of God who came from heaven ascending who before had descended from thence Eph 4. 10. Thus became he our faithfull high Priest to appeare before God for us to open to us the way to the holy of holies to prepare vs place and give us confidence against all Satans machinations Who shall condemne us It is Christ who is dead for us yea rather who is raised againe who also sitteth at the right hand of God and intercedeth for us which was prefigured in the high Priests bearing the names of the people engraven on the stones upon the shoulder of the Ephod for a mâ—moriall of the children of Israel which he was to beare before the Lord. Next we must beleeve that Christ now sitteth at the right hand of God the Father So Mark 16. 19. so was it foretold Psal 110. 1. Math 22. so the Scriptures evidently speak yet must we not with the foolish Anthropomorphites dreame that God is like man that he hath a right hand and a left this is a translatitious and borrowed manner of speaking sitted to our understanding God pleasing thus to descend to our infirmitie Men give honour by setting others at their right hand as Solomon set his mother 1. King 2. 19. but there is indeed no leâ—t hand or inferiour place betweene the Father and the Sonne all is equall he is neither lesse then the Father nor inferiour to him It is said at his right hand in respect of the order of divine power not humane honour God is not circumscribed in place nor hath the Deity any left hand â—importeth here a wonderfull exaltation to power authoritie and majestie so the Apostle expresseth it Phil 2. 9 He hath highly exalted him and given him a name above every name as also 1 Cor 15. 25. He must reigne till he hath put all his enemies under his fect It importeth an entrance into and full possession of his kingdome over all as he saith Luk 24. 26. Ought not Christ to suffer these things and so to enter into his glory So Act 5. 31. This Jesus hath God lifted up by his right hand to be a Prince and Saviour farre above all principalities and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to bee the head over all things the meaning is that Christ doth actually reigne in heaven with the Father in infinite glory and majestie And this honour is thus peculiar to him that God the Father will governe all things by him and that because he onely and none other is able thus to performe all parts of King and Saviour of his Church yet must we know that in his severall acts the Father and holy Ghost unite and worke by him All serves to terrifie the enemies of Christ and obstinate sinners by his present power to destroy them could not malitious Haman prevaile against Esther and her allies because of her interest in the kings favour and shall the enemies of Christ and his ever prevaile against them And to comfort the afflicted could Joseph being exalted and set next unto Pharaoh in the kingdome of Egypt provide for all his Fathers family and preserve them in the famin and shall not Christ much more be able to save and deliver us in all our necessities when he was in his state of humiliation and forme of a servant who ever came unto him for helpe and went away unrelieved sicknesse lamenesse deafnesse blindnesse wants stormes devils death no difficulty could intercept his mercy shall we feare he hath lesse power or will to helpe and succur us now he sitts at the right hand of God in heaven no no make thy requests to him feare not he that hath had experience of our miseries is both willing and able to succour us t is he that helpeth our infirmities we know not what to pray us we ought our best prayers are dull and inactive but he is our faithfull high Priest to intercede for us When Adoniah knew he could not of himselfe prevaile he intreated Bathsheba to speake for him in assurance that the king would deny her nothing how much more may we be assured of attaining seeing we have such an high Priest if we draw neere with a true heart in full assurance of faith to the throne of grace by this new and living way Court friends like Pharaohs butler eftsoone forget the afflictions of Joseph but Christ can never he prayed that Peters faith might not faile him and professed I pray not for these alone but for them also which shall beleeve in me through thy word I have many times feared that I have cryed and lifted up my hands in vaine and effectlesse votes till I remember that my Saviour â—itteth at Gods right hand able to helpe how and when he knoweth best I want faith patience and the spirit of prayer but therefore hee is ascended up on high that he may give these gifts unto men and he will supply me he will keepe me from evill When he was in the forme of a servant the devill could not enter into the heard of Swine before he gained leave and shall all the powers of hell be able to hurt me while he now in the state of glory protecteth me he to whom all power in heaven and earth is given Lord only give me a faithfull heart to depend on thee and thy saving health and I shall not
in them Their communion with the Sonne is in that they are united to him become his members he liveth in them guideth governeth protecteth and comforteth them He communicateth to them all the benefits of his merits and passion so that they become as surely theirs for their justification as they are his as 't is written we are made partakers of Christ Heb 3. 14. hereby we become coheires with him Rom 8. 17. This belongeth onely to the Saints and true beleevers who walke as children of the light 1. Job 1. 6 7. who hearken to him and persevere unto the end Heb 3. 14. but Christ hath no communion with Infidels Christs communion with us is 1. in nature by his becomming â—lesh of our â—lesh 2. by grace and assumption of our persons in a mysticall union with him answering to God for us and so making us partakers of the divine nature 2. Pet 1. 4. 3. The perfection hereof shall be the translation of us into his glory so certaine as the truth of God which is the reason why the Apostle pronounceth thereof as of a thing already past Christ received â— us to the glory of God Rom 15. 7. The first of these states relateth to the second and the second to the last as nature is subordinate to grace and grace to glory the first union causeth the following we cannot have communion with him in his future glory if we have not in his present grace nor could wee ever have beene united to him by grace had not he first united himselfe to our nature whereby he fulfilled the law satisfied God's justice for us and so the divine unction sloweth from the head to all the body The holy Ghost worketh this union by giving us faith and sanctification This union is the most arct and indivisible he tooke on him our nature into an hypostaticall union with the deity he joyneth us to his mysticall body whereof he is the head by the holy Ghost hee that is joyned to the Lord is one spirit with him 1. Cor 6. 17. 1. Cor 12. 13. 1. Joh 3 24. 1. Joh 4. 13. Rom 8. 11. Ephes 4. 4. Hereby wee are really sanctified in that measure which he appointeth every man to salvation whereby he changeth our vile body that it may be like unto his own glorious body Phil 3. 21. and even now suffereth with us reckning all that is done unto us as done unto himselfe He becommeth wisedome righteousnesse sanctification and redemption unto us He freeth us from condemnation purgeth us from all sinne maketh us walk according to his good spirit mortifying the works of the flesh The communion of the holy Ghost is a participation of his grace by which he uniteth us to him regenerateth governeth teacheth leadeth comforteth us witnesseth with our spirits that we are the sonnes of God helpeth our infirmities intercedeth for us with unutterable groanes sealeth us up to the day of redemption and uniteth us one with another 3. Our communion one with another importeth 1. an externall communion and society of the Saints called and united in the body of the visible Church by the ministry of the word and use of the Sacraments 2. an internall conjunction in which those whom God hath united in an externall communion are also by the holy Ghost united unto God and one to another By which they have mutually and joyntly 1. The same right to adoption and sonship in God 2. The same interest in Christ and all his merits 3. The same faith and grace of justification 4. The same right to salvation life and eternall glory This communion is either of the living with the living or of the living with the deceased Saints present or that which shall be in the life to come in the Church triumphant which shall be the most compleat and excellent part thereof This is the first prerogative which the God of unity bestoweth on his Church that her true members hold an happy unity in Christ and a sweet and comfortable fellowship one with another for wee being many are partakers of one bread and one body by one Spirit we are all baptized into one body here is our happinesse in unity without which there is neither happinesse nor life the most excellent part the eye divided from the body cannot see communion must needs be happy where God uniteth we have now in that spirit which uniteth us a communion with the soules in heaven and have our conversation there though but imperfectly but when we also are perfect it shall be a most excellent state the more holy and wise we are the more divine is our fellowship which is only betweene the good and wise when Peter James and John saw Moses and Elias but two glorified Saints in our Saviours transfiguration ravished in spirit they cryed out 't is good for us to bee here let us build here why said they not so before being with Christ Alas there appeared in him before this only the forme of a servant and man of sorrowes no beauty that we should desire in him but now some beames of his glory brake through the clowd of his humanity When Moses and Elias lived on earth they were of no such esteeme there is not that poore despised Saint whose presence now seemeth irksome to the worldly prosperous man but he shall bee most aimiable in our perfect communion in the liâ—e to come Society of man is excellent what were the world to a man alone But he that said 't is not good for man in the state of innocency to be alone reserved the best society to the state of glory the best life excellent is that communion which we now have in this imperfect state for as much as we are united in one spirit faith and doctrine we have like affections love each other assist each other as in things externall so specially by mutuall prayers yea the Angels of heaven rejoyce at a sinners conversion because they hold communion with us under one head and no wonder for if the humane soule which is but a â—inite creature can give so much unity and sense to every member of the body as to make them have a mutuall sympathy care and love how much more shall the spirit of an infinite God give these to all those which he uniteth in Christ But if so excellent bee this communion to us now in this mortall life and state of imperfection what thinke yee shall it be when thiâ— corruptible hath puton iucorruption and God shall be all in all And beleeving this why should I doubt of our knowing one another in the world to come To him that beleeveth this comfortable Article of Faith these following rules are necessary 1 Love all men for Gods sake If there be any consolation in Christ if any comfort of love if any fellowsâ—ip of the spirit saith the Apostle fulfill my joy that yee
dead shall live CHAP. XI Concerning life everlasting § 1. What life everlasting is § 2. Wherein the happinesse thereof consisteth § 3. What rules of practice we are to hold concerning the same 1 WE are in the last place to beleeve that which is the end of faith the salvation of our soules life everlasting necessarily inserted as the Corônis and finishing the articles of our beleefe why else should we beleeve our resurrection or any other article but that in beleeving all the Gospell we shal have eternall life 2. The life of man is that act of body and soule united whereby he liveth life in generall is either uncreated which is the Godhead living of and by himselfe and giving life to all living this is incommunicable to any creature created life is that which is in and by anothers power as 't is written in him we live move and have our being the life of man is either naturall in this world sustained by such meanes as God hath thereto appointed or spirituall which is our union with Christ inchoate here to bee perfected in the world to come where we shall have no more need of any of the creatures to sustaine us we have need for the present of the word and Sacraments to support our life of grace but there God will be all in all all good all happinesse no noise of hammer was heard in Solomons Temple when it was raising all was prepared before so here shall be no noise of prophesie or preachching that shall cease God will be our illumination preservation joy and life Rev 21. 22. and in this life desire is never satisâ—ied but there is the tree of life Christ Jesus in the midst of the heavenly Paradise giving life to all and silling all with such absolute blessednesse that if all the joyes on earth and an abstract thereof were present we could no more desire them then a prudent man could childrens rattles Paul regenerate counted all things vile and worthlesse in respect of Christ how much more shall the gloriâ—ied As the Sunne eclipseth or obscureth all inferiour light so doe the heavenly all secular joyes which like Eliahs mantle fall off in our ascension to the things which are above Our blessednesse in this eternall life shall consist in 1. An absolute freedome from all wants spirituall and bodily There shall be no ignorance of that wee should know no unbeleefe no diffidence in the mercy of God no servile feare no envy anger lust corrupt affection no sicknesse paine want violence oppression injury no sinne sorrow or effect of sinne 2. Perfect knowledge of God Moses could see onely his back parts we see the effects of his wisdome power and goodnesse the effence it selfe is incomprehensible we see now but in part there we shall see face to face as he is that is as much as we can be capeable of 3. Perfect love of God for his owne sake without measure because we shall knowe him as he is most amiable 4. An absolute and perpetuall Sabbath we keep one now every seaventh day and at best wee fayle in our sanctification thereof but there shall be all holy soules and bodies yet shall not our life bee meerely contemplative and inactive nor servile but eternally spent in the service of God without lassitude or irksomenesse which was prefigured in Priests officiating on the Sabbath without violation of the holy rest 5. Glory of bodies and soules reunited incorruption immortality spirituall and divine life shall shine on us as on Christ in his transfiguration all corruptible qualities being put off and if the now visible parts of the heavens are free from corruption how much more shall man in his glorious liberty seeing heaven and earth were made for him When Christ ascended no corporall weight hindered him when Elias beganne to bee changed He ascended into a Chariot of fire no elementary gravity hindred him so shall our bodies bee freed from the burthen of first and second qualities and all seeds of naturall corruption and made active to move in Gods service without let 6. Unspeakable joy in the presence of God and union with Christ whatsoever we here enjoy or rejoyce in is but imperfect and transitory there 's ever some evill mixed with our present good some feare of loosing or unexpected bitternesse in possessing but there shall be perfect and absolute joy without any mixture of evill to blast it Eternall life is an entire and most pleasant possession of all good an unchangeable eternall reall true perfect blessedresse which after millions of yeares expired shall be as far from ending as at the first if we thinke of more millions of ages then there have been minuts since time began yet if they were ever to end the expectation of a long deferred end must leave joy lesse absolute time wasteth what ere we suffer enjoy or doe this which I write dictate or peruse is taken from my life but eternitie is infinite and therefore nothing can be added or taken from it it being perfect when Paul was taken up into heaven he heard and saw but things unutterable 1. Cor 12. 4. eye hath not seene nor eare heard nor can the heart of man apprehend for present the things which God hath prepared for them that love him 1. Cor 2. 9. Isai 64. 4. 't is easier to say what heaven is not then what it is 't is not like this wretched world the most secure best condition of this life is far short of the least joy therein there shall be no more evill to embitter or discompose our happy soules God shall wipe all tears from our eyes there shall be no more feare of death nor bitter parting of deare friends no privation of any good nor sense of evill hither no enemie is admitted hence no friend departeth The Rules we are here to practise are 1. Labour for true faith apprehending Christ hee only is the way none can come to the Father but through him Whosoever beleeveth in him shall not perish but have everlasting life Joh 3. 16. 2. Be holy if ever thou meanest to arive here no uncleane thing can enter Rev 21. 27. Heb 12. 14. 1. Cor 6. 9. 10. Math. 5. 8. when the rich man asked Christ what good thing shall I doe that I may eternally live He replyed keepe the commandements holinesse is the way to eternally life 3. Endure afflictions patiently our momentary afflictions shall cause a far more happy weight of eternall glory in the life to come 4. Set thy affections on things above and learne an holy contempt of this world the fashion whereof continually changeth that is true life which is unchangeably blessed the most pleasant temporall life compared herewith is not to bee reckned life 5. Here take comfort in all present distresses joy shall come when Joseph had made himselfe
known to his brethren the joy was so great that it pleased Pharaoh and all his servants Genes 45. 16. how great shall the joy be when all the Saints that ever have beene shall meet together in the court of the king of glory and Christ shall manifest himselfe unto us If John Baptist not seeing Christ with his bodily eyes did yet spring in his mothers wombe at the salutation of the blessed Virgin how shall we rejoyce when we come not only to see him face to face but to be fully and eternally united to him At Solomons coronation there was such joy as that the earth range with the sound of them but how unspeakeable shall our rejoycing be when Christ our peace shall appeare in his kingdome of glory of which shall be no ende Certainely no wise and considering man looketh on any worldly joy otherwise then on a dreame and soone vanishing vision but here shall be an interminable joy which no sorrow shall ever interrupt no time or age end As the Psalmist saith of Jerusalem many excellent things are spoken of thee O city of God yet as the Queene of Sheba said of Solomons magnificence I may of this life halfe was not told me Comfort thy selfe in all pressures of life and death what ever thou now canst suffer can be but short but the happinesse of the life to come shall be eternall The Prayer O Lord God Almighty the resurrection and life of all them that beleeve in thee strengthen our faith and comfort us in all our present sorrowes and decayes with a lively and full assurance that in the ruine and dissolution of these earthly tabernacles thou wilt repaire us to eternall incorruption and glory by the same power of thy quickning spirit which raised up our Lord Jesus the first fruits of the dead Give us a part in the first resurrection from the death of sinne unto the life of righteousnesse that the second death may have no power over us Give us grace to evercome all the messengers of Satan and the sinfull corruptions of flesh and blood which fight in us against our owne soules that we may triumph and rest secure in the victory of our faith that the gates of hell powers of death shall never prevaile against us give us that puritie of heart and sanctity of life wherewith thou here preparest all those whom thou wilt hereafter perfect with glory and eternall salvation Give us firme hope for the Anchor of our soule which in the fiercest rages that afflict our present life may lay sure and stedfast hold on the land of the living entring into that which is within the vaile whither the fore-runner Christ Jesus is for us entred Give us patience to â—eare all our present wants and greivances with that cheerefulnesse which becommeth those who are confident that thou who hast laid up the crowne of life for them wilt never faile them nor forsake them let it be a sure and never fading comfort to us a strong consolation for us who have fied for refuge to lay hold upon the hope set before us by thy owne word the Gospell when the sorrowes and terrours of death arest us and at our last gasp that our Lord Jesus dyed and rose againe to abolish death and bring life and immortality to light to purchase eternall glory for us â—nd that our death is but a short passage to blessednesse the gates of everlasting life and the sorrowes thereof but an entrance into eternall joyes and true endlesse and unspeakable happinesse through Jesus Christ our Lord. AMEN CHAP. XII Concerning Prayer § 1. What and how necessary it is § 2. The conditions thereof § 3. Motive to the earnest practice hereof § 4. Rules hereto belonging 1 WE have considered those things which wee are to beleeve that we may be saved we are next to consider those things which we must doe to Gods honour our consolation and assurance that our faith is sound seeing that not not every one that saith Lord Lord shall be saved but he that doth the will of God 2. The things which we must do are comprehended in the Law the first table whereof cencerneth our duty to God the second our duty to man Among our duties to God prayer is one of the chiefe 3. Prayer is a divine worship wherein we speake to God in true humility and devotion of the heart according to his will in true faith fervency of the spirit through the merit and mediation of Christ begging the things we want deprecating that we feare interceding for others or giving thanks for that we or others have receaved It is a colloquie of the soule with its Creatour when we read or heare his oracles the holy Scriptures he speaketh to us when wee pray we speake to him 'T is a kinde of reâ—luous grace which he only giveth who giveth the spirit of prayer helping our infirmities who know not what to pray as we ought it is a Postilion for heaven passing betweene God and man ariving in the moment 't is sent out nay before we speake hee will answer and while we are speaking heare who knowes all our wants before we aske it is the Dove of the soules Arke going and returning till it bring assurance of peace it is the ascension of the minde to God without which bended knees out spread hands and eyes lifted up the most decent and devout gestures with the most excellent compture and composure of words are but worthlesse shells of religion and vaine drawing neere to God with our lips the heart being farre from him The fervent intention of minde the silent language of the heart God heareth without any voice uttered when Moses was in an exigent at the red sea we read of no vocall prayer yet God said wherefore cryest thou unto mee 'T is better pray in silence then in attention of minde God heareth the heart what can lowd words availe where that is mute 4. He that will walk with God must often pray and heare prayer like Jacobs ladder lands thee in heaven and sets thee in Gods presence and the foot thereof is in humility The foundation of all vertue without which whatsoever and how high soever is built is but magnificent confusion Pride cast the apostate Angells from heavâ—â— how easily shall it keepe the presuming Pharisee thence The Publican going home justified only as a selfe condemning sinner not worthy nor daring to lift up his eyes to heaven but crying God be mercifull to mee a sinner sheweth humility to be a safe vertue 5. God's spirit inditeth and giveth audience to our prayers This is confidence we have in him if we aske any thing according to his will he heareth us prayer is a divine antidote and remedy against the venome of sinne grounded on Gods promises extracted and gathered out of the Eden of his word whence we must collect both lawes to
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
that is bitten with hels fiery serpents all other wayes uncurable by looking upon Christ with the eye of faith shall be saved therefore in case thou find any stupid impenitencie in thy stony heart be thou the more attentive in hearing the word and more serious in applying it to thy conscience more fervent in prayer and more frequent in receiving this holy Sacrament thou shalt at last find an happy effect hereof 5. Examine whether thou be in charity with all men as he that presumed to offer with any other fire then that which came from heaven was cut off from Israâ—l so shall it be with those who offer this spirituall sacrifice in malice if hee that touched the Arke with unconsecrated hands was smitten dead what shall become of them who dare come to the Lords table with bloody hands and malicious hearts if thou be not in charity leave thy gift before the altar go first and be recenciled neither maist thou thinke thy selfe excused from communicating by thy malice God biddeth thee be reconciled and then come and offer neither maist thou thinke to lay downe thy malice as they speake of the serpent while she drinketh for a time only to resume it againe in a wilfull abstinence there is a contempt of the Sacrament which shall condemne a man and in comming to Christ our Passeover with the leven of maliciousnesse is the same danger there is no safe way but in reconciliation that thou maist receive worthily 2. The second point is how we must receive we must do it with hearts lifted up to God in holy meditations of Christ's passion frequent ejaculations imploring Gods gracious assistance obsignation and sealing up of our salvation with hallowed thoughts minds sequestred from all worldly things and the most attentive and holy reverence of soule and body for so ought wee to appeare before God in his worship Psal. 95. 6 7. Secondly the riches of Gods grace all the merits of Christ are here offered and held out to us by the hand and ordinance of Christ Thirdly 't is administred and received with a prayer for which no gesture can be too humble lastly when Moses rehearsed the mercie of God to Israël in the institution of the Passeover then the people bowed downe and prostraited themselve the same reason have wee to expresse a reverend and humble thankfulnesse for Christ our Passeover 3. After receiving 1. Give thanks to God for these seales of thy redemption in Christ. 2. Be carefull to performe all thy promises vowes holy resolutions conceived and made in thy preparation to receive and live every day of this life as if thou didst therein communicate 3. Keepe a carefull watch over thy body and thy soule least the evill one repossesse himselfe of the swept garnished roome and bring with him seaven worse spirits then himselfe Lest thou relapsing to the filthy vomit of thy old sinnes thy end proove worse then the beginning I have washed my feet said the Spouse of Christ how shall I defile them 4. Pray the Lord to make good his own ordinance unto thee effectually sealing thee up unto the day of redemptioÌ„ 5 Examine thy selfe whether thy soule be nourished and strengthned by receiving which will appeare if after it thou art more cheerefull in greater assurance of thy salvation remission of sinnes peace of conscience and joy in the holy Ghost if thou art more quick active and able to all holy duties if receiving breed in thee a spirituall appetite to receive againe that thou maist more be confirmed in Christ if it beget a fervent love to God and thy neighbours amendment of life and more hearty loathing thy sinnes inward sense of the life of Jesus dwelling in thee an holy contempt of this world with a longing desire and constant hope of a better life to come causing thee to set thy affections on things celestiall to walke with God in holinesse and to have thy conversation in heaven if these things are in thee blessed art thou hee hath sealed thee with his holy spirit who will knowe thee for his owne and so protect thee with his providence that the destroying Angell shall not touch thee To conclude when the diseased woeman of whom spake but touched the hemme of Christ's garment shee presently felt the powerfull effect thereof in her healing though Christ had made her no such promise and if we have received his body and blood according to his command his promise must be fulfilled and wee shall be strengthned and healed we shall feele the same power nourishing us to eternall life A private Prayer before the receiving of the Lords Supper MOst gratious Lord God Father of mercy and truth Who dwellest in that light which none can attaine unto yet vouchsafest to prepare the hearts of thy servants here on earth to help their infirmities and to heare their petitions prepare my heart teach mee to pray encline thine eare unto mee and have mercy upon mee O Lord thou art a just and a severe Judge how shall I then vile and unworthy wretch appeare this day before thee in the courts of thyne house I came into this world a child of wrath disobedience naked and destitute of all goodnesse but thou O Lord my Redeemer hast bestowed the seale of thy righteousnesse upon mee in my Baptisme thou hast called mee to the knowledge of thy gospel thou hast given me the earnest of my redemption by the spirit of regeneration Lord establish now the thing which thou hast freely wrought in mee and as thou hast this day invited mee to thy table and the communion of the body and blood of thy holy Sonne Jesus Christ so Lord bestow the wedding garment on mee that I may appeare before thee cloathed in his righteousnesse whom thou madest an offering for sinne that in him wee might become righteous before thee Lord what is man that thou so regardest him and who among the sonnes of men hath more cause to praise thy mercies then wretched I thy mercy hath long spared me thou hast taken me out of the power of darknesse kingdome of Satan thou hast given me the glorious freedome of the children of light what shall I rendër the Lord for all his benefitts towards me I will call upon the name of the Lord I will declare his mercies I will take the cup of salvation and pay my vowes all is to little which I have to give thee O Lord thou hast in my creation given me my selfe in my redemption thou hast restored me to my selfe therfore now accept againe thyne owne gift Lord let me be wholy thyne And beeing now to appeare before thee whith a sacrifice of praise I pray thee for Iesus Christ his sake prepare the alter purge me with Hysope create a cleane heart within me renue a right spirit sprinkle the doore of my soule with the blood of the Lambe of God which taketh away the sinnes of the world that
to know thee who art the fountaine of life of holinesse that wee might be like thee whose beeing is an independent selfe-happinesse and immortality that we might in thy presence enjoy thy favour eternally for thy gratious providence which in thy rest from creation is ever active in our preservation for that as it was thy pleasure to forme all creatures on earth in the aire and those unseene paths of the deeps for our sakes so by the powre of the same word which at first said let them be made and they were so thou still preservest them in their severall kinds for our use releife and comfort nor is thy goodnesse lesse considerable in those remoter lights of heaven the greater and the lesse which thou hast made to distinguish and measure times and seasons to rule the day and comfort the unked shades of night O Lord the heavens declare thy glory and the firmament sheweth thy handy worke in wisedome and great power hast thou created all things the unseene multitude of those glorious Angels which thou hast made ministring spirits and sent them out to pith thâ—ir tents about us night and day for out defence and preservation are the worke of thy hands they and we live move and have our beeing in thee who art the incomprehensible beeing of beeings Above all thy workes is thy mercy and above all instances thereof is that for which we are this day to praise and glorifie thy holy name the accomplishment of the greatest worke our redemption by the resurrectioâ— of thy Sonne Jesus from the dead our creation had not profited us if our redemption had not repaired us when we were fallen in our creation thou gavest us our selves and beâ—ings but in our redemption thou not onely restoredst us to our selves but gavest us thy selfe in Christ the some of thine eternall love Lord what is man that thou so regardest him or the sonne of man that thou so visitest him Who is able to declare thy goodnesse and to set forth that praise which is worthy of thee Thou hast also made the Sabbath for man for whom thou madest this universe thou hast sanctified it and given it to be a time of rest and a signe betweene thee and us that we might knowe that thou art he who sanctifieth us that we might herein meet together in thy publike worship to learne thy holy wil for our salvation to present our supplications severall necessities before thy throne of grace and mercy â—â—ffer up the incense of our prayers and thankesgiving that wee may rest from sinne and our daily labours and being disburdened of all the cares and distractions of this world may approach neere unto thy sacred Majestie with pure hearts and hands But O Lord our God who among the corrupted sonnes of men is worthy to appeare in thy holy presence who art the searcher of hearts and a God of pure eyes O Lord we humbly acknowledge our vilenesse and unworthinesse beseeching thee for thy sonne Christ Jesus sake to forgive us all our sinnes and throughly to purge us from the old levin of our iniquities give us such a measure of thy grace and sanctifiing spirit that we may rest assured of our calling and election to eternall life repaire thy decayed image in us every day more and more enabling us to serve thee in true holinesse mortifying and subduing all our carnall affections which resist the motions of thy good spirit in us make us comfortably sensible of the vertue of Christs resurrection in us quickning us to newnesse of life in a perfect and entire obedience to all thy holy commandements that in assurance of our sinnes remission in Christ our peace we may enjoy a comfortable rest in true peace of conscience and our reconciliation to thee by a justifying faith in him To this end wee humbly pray thee to blesse thine owne ordinance to us this day Lord give thy spirit of prayer and prophesie unto thy messengers therein appointed to entreat a blessing for us and to declare thy will unto us distill the dew of heaven into their hearts and tongues that they may minister faithfull directions for the recalling those that erre confirmation of those that stand and sound comfort to the afflicted consciences of those that mourne in Zion Lord who bountifully findest seed to thy sowers grant that they may finde the hearts and affections of thy people not stony or thorny but fruitfull ground be thou present with us by thy sanctifying spirit this day that thy Sabbath may be our delight and thy word our soules food comfort and refreshing that this and all our daies we may walke worthy of our high calling in Christ and have our conversations in heaven where hee sitteth at thy right hand that this Sabbath as it is a representation of that which shall be an eternall rest from all our sorrowes cares and labours may also be a meanes to direct and bring us to the same even to the end of our hopes the salvation of our bodies and soules the fulnesse of joy and eternity of true happinesse in thy presence through the merits of thy sonne our Lord Saviour Jesus Christ to whom with thee O Father of mercy and the holy Ghost the comforter of the elect be ascribed all honour praise dominion and glory this day and evermore AMEN To the ordinary evening Prayer may be added this private prayer for the Sabbath O Lord God of mercy and compassion we render all humble hearty thankes to thy gratious Majestie for all thy mercies and favours as in our whole lives so specially this day bestowed upon us for our peace health and opportunity to serve thee that in thy tender mercy sparing us thou hast not according to our deservings by our neglects of thy holy ordinance and sundry profanations of thy Sabbath made this day unto us as unto many others a day of dread and terrour of trouble and flight but a day of comfort an holy rest and refreshing to our bodies and soules in a peaceable and plentifull use of thy holy word and ordinance O good Lord continue thy goodnesse to us herein give us true repentance and reformation of all our lives forgive us our many sinnes and sundry â—ailings in our duties so sanctify our memories that wee may receive and our affections that we may readily obey thee according to thy holy will now declared in those portions of thy holy word which have this day beene opened unto us Lord who only givest the encrease to the planting and watring of those who faithfully labour in thy vineyard blesse that which wee have heard so that wee may walke in the strength thereof and give us a setled resolution to obey the same to submit our selves wholy to thy will and word to have our conversation so ordered thereby that sin may dye in us and the life of grace shew it selfe in an holy and sincere obedience of our thoughts words and ictions untill we come
the opinion of the unwise wicked doe but consider that wise men looke most to the end that they have rightly proposed to themselves which if they attaine their worke is done whether by force or counsell they passe not they looke to the end through just meanes Suppose thine end is to overcome thine enemie if thou mightest make free choice of the meanes tell me wouldst thou overcome him by good or evill by vertue or violence by excelling him in goodnesse or equalling him in evill 'T is an epidemick madnesse to thinke there is no victory but in violence and requiting evill with evill becomming as damnable as their enemies 9. Lastly resolve that every injurie shall better thee doth thine enemie hurt thee Let it occasion thee to pray for him aud to enter into a serious examination of thine owne heart whether thou hast not injured him or some other upon discovery of injury done by thee repent and give satisfaction that God may give thee thy quietus est so will hee in his good time judge for thee ever looke to the hand that smiteth thee Assyria is but the rod of Gods anger God raised up enemies to Solomon It may be that God bad Sheimei curse be not like the foolish dog to bite the stone cast at him but looke to the cause which being removed the effect shall cease There are who bend their tongues to shoot out bitter words which God permitteth to admonish his servants of some unrepented sinnes which being discovered and repented of they proove ike Jonathans arrowes shott to warne not to wound Thy friends may possibly not see or seeing dissemble thy faults marke well what thine enemies say of thee let their vigilant malice apt to accuse thee make thee more carefully watch over thy waies least thy failings advantage them or give them just occasions of reviling thee and as Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching hold of them so doe thou all occasions of calumny how many men haâ—â— perished in their sinnes unseene had not the malice of enemies awaked admonished them And like Jason Phereus enemy cured them by wounding them Selfe-love is ever blinde and true friendship sometimes but malice hath a thousand eyes this Serpent is quick sighted to find out others faults seeing I cannot but be faulty and would not be so I had rather want many acquaintance then some enemies who may amend mee though for ill will I owe much to many good friends for other offices but most to mine enimies for this who yet through Gods mercy never hurt me but to the greater advantage of my soule I hope they who never could never shall A Prayer for Love and Charity O Lord God of mercy and compassion we humbly acknowledge that so many continuall have our rebellions been against thee that we deserve thine anger and that thoâ—â— shouldst arme all the hoste of heaven and the creatures under heaven against us but we humbly pray thee to pardon us for Jesus Christ his sake give us hearts to repent before the consummation of thy feirce wrath the day of thine anger come upon us to agree with our adversary quickly while we are yet in the way to seeke righteousnesse that we may be hid in the day of thine anger Lord our hope is in thee make us not a reproach to them that hate us withold not thy tender mercy from us let thy loving kindnesse and thy truth preserve us Thou who art the God of love and unity set thine own image again upon us and as thou hast loved redeemed us in the son of thy love Christ Jesus so give us hearts to love one another that thereby all men may knowe that we are his Disciples Lord deliver us not to the will of our enemies and oppressours but forgive us all that wherein we have any waies injured or justly offended our brethren make our waies so pleasing in thy sight that thou maist bee pleased to make our enemies at peace with us Turne their hearts and mischievous intentions as thou didst revengefull Esau's give them a true sight and sorrow for their sinnes that they may repent and bee saved Prevent and divert their malice that it may not proceed further to hurt themselves or us restraine the tempter that he may no more be able to set variance and his owne bitter influence malice and enmity between those whom thoâ— hast united by their adoption in Christ Thou hast promised the blessing on brethren who live together in unity give us that spirit that we may hold the sacred band thereof in peace that we may not bring a scandall on thy truth that our prayers be not hindred that our soules may be delivered from the snares of death in which the malitious are holden that we may all meet cheerefully before thy tribunall in the holy communion of Saints and blessed unity of the body of Christ to whom with thee O Father of love God of peace and the holy Ghost the comforter be rendred all honour glory praise and dominion in heaven and earth for ever and ever AMEN CHAP. XVIII § 1. Of the soule faculties thereof affections minde and thoughts in generall § 2. Of the corruptions of the heart the danger and difficultie of the cure § 3. Of the necessitie of right ordering our thoughts § 4. Rules of practice 1 THere are many things of whose being we know whose quality we knowe not all confesse wee have a soule which commandeth and restraineth in us what a one it is none can tell hence are those many disputes about its essence seat and subject with the subordinate faculties of it no man hath throughly beene acquainted with this secret governour in man some have defined it an harmonie some a divine vertue a particle of the deity some the most exile slender aire some a blood some heat or fire some number so innate is errour that we most erre concerning our owne selves more rightly doe they say who call it an immortall spirit an incorporeall substance created by infusion and infused in its creation made to the image of the Creatour capable of the light of understanding wisdome holinesse blessednesse and eternity so that in its conjunction with the body it ammateth giveth life action and motion wherein it differeth from an Angell and in its separation from the body for a time untill it shall be reunited in the resurrection it subsisteth as doe the Angells and then hath its proper acts and apprehensions as they Now as the eye seeth the eye in a glasâ—e so the soule knoweth it selfe by a kinde of â—reflex The soule is a divine ghest sent from heaven into these earthly Tabernacles to give them life and governe them yet is it neither seene comming nor departing it is an immortall forme of moâ—tall man the body decayeth the soule doth not being
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
following it in due revenge it may be Justice handmaid not it's mistris Consider the dangerous effects thereof it is a short madnesse differing from it little more then in time It distorts the countenance precipitates the minde and so disturbeth reason that for the time it turneth man to beast hence the unguarded mouthes unbridled tongues reproaches calumnies contumelies conflicts all fruits of fury spring this whets the sword breaks the sacred bands of Nature and Religion making men butchers of men Look how some sudden deluge over-â—unnes the verdant â—ields overthrowing the husbandmans most flourishing hopes sata laeta â—oumque labores so rusheth the impetuous flood of anger into the minde covering dangerously for the time if not drowning the fairest plants of vertue wisdome and temperance under that bitternesse of minde and breathing of revenge leaving neither venerable age tender youth alliance nor any thing sacred or unspared It depriveth thee of counsell rendreth thee troublesom to thy friends exposeth thee to thine enemies and maketh thee a fruitlesse teacher when patience and mildenesse wonld leave better impression and root then the best Precepts sowed in stormes it maketh thee an unjust Judge who correctest thy childe or servants fault with a greater fault of thine owne intemperance desire and anger are the worst counsellers it not only distrubeth the soule but deformeth the outword man could the angry man but see himself what change that passion worketh in his countenance as much altered from it's native beauty as is the face of the thundering skie from the lovely serene or the enraged sea from the calm he could not possibly like that distemper therefore Plato advised his Scholars when they were angry to looke into a glasse if ever the odious spirit of Satan look out of the windowes of mans face 't is in his exorbitant anger what deformity worketh it in the divine soule obvious to the eies of God what disadvantage as those dogges of the profane Donatists whom they fed with the bread of the holy Eucharist not without an evident signe of God's justice enflamed with raging madnesse fell upon their owne masters as strangers and enemies and did teare them with revenging teeth so cometh it oft to passe that impious anger destroyeth the angry Hee that can by right reason bridle his anger hath great advantage First in point of paciâ—ication A soft answer turneth away wrath secondly in respect of victory for the patient man enâ—lineth the prudent witnesses to his party so that thou shalt more foil the violent with meeknesse then retaliation of injuries and contumelies in which sense it is true a soft tongue breaketh the bone next thy counsell better recovereth it seat by thy forbearance and thou loosest nothing of thy interest by delaying that which thou must once say or doe to conclude in thy most just causes of anger remember what God beareth with thee be not like that evill servant who having found much mercy would shew none lest thy judgement be like his Matth. 18. 34. 5. Malice is the venome of the old dragon Satans bitter influence on the wicked and his lively imagâ— in them The fire of hell breaking out on the men of this world mother of revenge and malefices symptome of an unregenerate heart Tit. 3. 3. affection of a reprobate minde Rom. 1. 29. he devill 's leaven which must be purged out of all those who will communicate with Christ our Passover fuell of God's anger Colos. 3. 6 8. and obstruction to his free mercy who cannot justifie the malicious because hee is just and true who said If yee forgive not men their trespasses neither will your father forgive you and because it is wholly incompatible with the love of God so that it is impossible at once to love God and malice thy brother Concerning it I need set down none other rule but this if malice be in thy heart leave all pretences and presently cast it out if ever thou meanest to enter into the kingdome of the God of love 6. Envy is a griefe for others prosperity or good an evill and perturbation of the minde so odious that to bring it to view is motive sufficient to make us loath and shunne it it is a tare of the wicked ones sowing earnest of divine ultion and punishment impediment to piety way to hell and barre to the kingdome of heaven it is a pernicious attendant to prosperity a vanity and vexation of spirit Eccles. 4. 4. a fruit of unregeneration Rom. 1. 29. daughter of self-love and pride result of carnal mindes worke of the flesh obstruction of edification and growth by the sincere milke of God's word blashemous censure of the most high whose judgement it disalloweth secretly taxing and repining at his providence who disposeth of all things in heaven and in earth setting up and pulling down distributing to every one according to his good pleasure It is a devillish wisedome companion of confusion and every evill worke the mischievous canker which biteth the fairest buds of vertue attempting either to cloud them with incredulity because the envious cannot attain thereto or labouring to blast them with impious calumnies I need not hereto cite the example of Antigenes and Teutamus conspiring against the truly noble Eumenes of Philips Sycophants against Aratus nor of Domitians envying Agricola his worth nor Sauls envying David Cain Abel Rachel her sister the Patriarches Joseph seeing it is manifest that Christ Jesus in whom were all perfections was envied There 's nothing so little but stimulateth it nothing so sacred or high but this hellish furie will flie at it Joseph'â— particoloured coat awakeneth it and it staies not till it strike at holy Jesus the natalls hereof were in Lucifer envying God his monarchie and ambitious to share in his Soveraignty The natural historians tell of some countries free from Serpents but who can tell mee of any free from envy 't is the common plague which haunts the court like those croping plagues of Egypt not sparing Pharoah's owne bed and it filleth the country with false eies making our neighbours fields seem more fruitfull then our own 't is a monster God made it not born of other affections depravation as anger feare jealousie selfe-love which causeth indignation if another attain any good envy thinks all the would too little for it one mouth all this availeth me nothing so long as Isee Mordecai the Jew sitting at the Kings gate said ambitious Haman in his envy And againe To whom would the King delight to do honour more then to my selfe If any want arguments to diswade him from envy let him consider 1. That envy hurteth the envious most There is no worse torment invented by tyrants nothing more unjust nothing more just the serpents poison hurteth not himself but envy is worst to the envious as the moth â—ateth the garment
in the inquest after that which they most hate and feare to finde the soules absynthium and overflowing bitternesse the scourge and torture of afflicted mindes really tormenting sometimes with imaginary evils ever with vain the devils master-piece and quintessence of his enyy to make the honorable and otherwise happy estate of matrimony which God appointed to be the greatest worldly comfort the most odious and unhappy Possibly therefore it may be called the spirit of Jealousie a worse never vexed mortall man 3. Now whereas the Drama in this unhappy scene is of two persons at least the rules of advice in this case must at least have a double addresse first to the jealous man or woman 1. Make not anothers sinne thine by a foolish and impious connivance at the basest sinne Hee that inhibiteth divorce in any other cause permitteth it in the cause of adultery and the Law sayed when the jealous man shall have set his wife before the Lord and justice shall be executed upon her then shall the man be guiltlesse from iniquity and the woman shall bear her iniquity 2. Be not rash least thou be injurious to the innocent It is an innate corruption to intend others faults rather then their vertues and to thinke that evill is which may be done hence cometh it that they who are evill themselves are commonly most jealous of others he that looketh through a yellow glasse thinkes all the world of that color Consider well if it be not thine owne guiltinesse which is the false medium casting that complexion on others which is indeed in thy selfe not in them 3. Give not place to the devil his malice is like those envious Philistims to cast dirt into the pure fountaines of humane propagation to make man and wife jealous of each other that by this venome hee may cause dislike and loathing there where God hath appointed the most strict and comfortable unity in the world Sometimes hee will aggravate the least suspicions to make the man or wife mad with reason rather then faile he will suggest some dream of that which never was sometimes hee will tempt the woman or man to meetings whisperings or some such â—ame behaviour and familiarity with others as may unhappily create suspicion in the good and prudent neither shall hee want the service of others mischievous tongues to foment and feed this malignant humor hee that said matrimony might be happy if the wife were blinde and the man deaf either did or might meane if the wife had not wandring â—ies nor the husband open ears to malicious reports 4. Consider the vanity of this evill be wise and know that all self-vexing is folly as all folly is self-vexing If with all thy care thou couldst doe any more then torment thy selfe there were some color for thy vexing thy selfe herewith but none can be chaste except she will the Heathens knew this Argus hundred eies cannot keep her safe who will be lost 5. If thy jealousie be causelesse what hast thou more to feare or vexe at except the levity and vanity of thine owne minde if just what hast thou to hate or malice assure thy selfe the adulteresse is unhappy enough there is no creature on earâ—h more despicable and odious nor is there any sinne in this life followed with so many varieties of plagues and judgements so that they are great objects of pity if all this a wounded conscience the devil's â—arnest to the impenitent and assurance of hell and damnation can make them so The second addresse must be to them who are suspected 1. Consider the odiousnesse of adâ—ltery out of all measure sinfull in the man who thereby sinneth against his owne body defileth the temple of the holy Ghost strikes through his own bowels with a dart of rottennesse and that which shall make him mourn in his end Beyond all this in case of impenitency which the wilfull presumer may justly suspect it is that whereby hee barreth himselfe from the kingdom of heaven there are yet som aggravations in the adulteresse crime hereby robbing her husband of his prosperity obtruding a base and adulterous issue and so stealing away his estate and inheritance by giving it to a stranger setting on an indelible character of dishonor and bastardy upon her childe who but for her impotent and ungoverned lust might have been noble an injury which she can never expiate nor impaire to the innocuous sonne with rivers of tears and streams of her infected blood this multiplied sinne is sometimes concealed from men but never from an all-seeing God who is a severe revenger of all injury Other sinnes are grievous yet neither lying stealing idolatry murder nor witch-craft can of it selfe dissolve the sacred bond of wedlock that onely adultery doth therefore no cause of 〈◊〉 is admitted by Christ but it And it is to be noted that when God would set out the loathsomnesse of idolatry which most diâ—pleaseth him hee calleth it whoredome and himâ—elâ— a jealous â—od And certainly though there be not now in use the bitter water can 〈◊〉 the curse and rotting of the thigh with swelling ensuing that antiquated ceremony yet the bitter morall and substance is still the same 2. Avoid all that which you know hath created you suspicion otherwise you are guilty if not of adultery yet of a just cause of jealousie Lysander punished one of his souldiers for going out of his quarter resolving that hee would have none of his look or goe out like a plunderer â—inah's idle visits proved her dishonor effusion of guiltlesse blood her fathers trouble and her brothers curse The wisest of men recordeth it as the mark of an harlot her feet abide not in the house now shee is without now in the streets lying in wait at every corner It was an Italian severity in Sulpitius and a disposition to part with his wife who divorced her for going out of doores bare-headed the Law said hee confined thee to mine eies and approbation not to please others The Romane Law noted any going out unvailed with the odious brand of adultery so carefull were they to avoid all occasions of that sinne or suspition thereof however foolishly strict they were I am sure Jerom's rule fore-noted is good whatsoever saith he may probably be feigned be thou cautious that it may not be feigned thou owest this to thy husbands love thine owne indemnity and honor and the right and credit of thy children A Prayer for the sanctification of our Thoughts O Eternal and almighty God Father of lights and of the first-born which are written in heaven the spirits of just and perfect men searcher of hearts and reines to whose all-seeing eie every creature is manifest every thought of the heart naked and open wee humbly pray thee to take from us our stony hearts and to give us hearts of flesh to subdue in us by thy omnipotent spirit the miserable remainders of the
first Adam that native inclination to sinne which continually carrieth us away captive to the lawes thereof to that evil which wee would not do which wee loath abhorre and in bitternesse of soule repent us of Lord create cleane hearts in us renew right spirits enlighten our understandings with a sound knowledge of all the mysteries of eternal life and salvation sanctifie our wills and affections and according to thine owne gracious promise put thy Law in our inward parts and write it in our hearts that wee may know thee from the least to the greatest forgive our iniquity and remember our sinne no more O Lord who didst by thy Word so heale the fountaines so that death and barrennesse was no more therein heale wee humbly intreat thee the wretched corruptions of our hearts cleanse and sanctifie all the thoughts thereof by the sweet and blessed influence of thy holy Spirit so guiding governing and directing us in the way which thou wouldst have us walke in as that wee may in all our thoughts words and actions be acceptable to thee mortifie and subdue all our evil desires and thoughts subject them all to thy holy will and pleasure that wee may constantly resist all temptations to sinne and wickednesse Keepe us and counsel us in all our affaires spiritual and temporal that wee may be filled with the holy fruits of the spirit of sanctification appearing in new and hollowed thoughts of words and actions to thy glory and our further assurance before thee so that in our bodies and in our spirits wee may be kept blamelesse in this sinful and miserable world unto the appearing of our Lord Jesus Christ To him with thee O Father of mercy and the holy Spirit the Comforter of the Elect be â—rendred all honâ—r and glory in heaven and in earth from this time forth and to all eternity Amen CHAP. XXI Concerning the guidance of the Tongue § 1. Of the excellent use al use and evils of the Tongue concluding the necessity of a right guidance thereof § 2. Motives thereto § 3. Rules by which it may be done 1. THe use of the Tongue and speaking is a singular gift of God to man whom he furnished herewith that hee might communicate that inward and secret light of reason which hee created in the soule and the divine motions which by his holy Spirit hee infuseth into the same speech as reason is peculiar to man of all earthly creatures It is the soules image and interpreter neither could one soule shut up within the houses of clay other waies convey its notions into another soule or enterchange thoughts with another hereby we declare the counsell of God for our salvation in Christ hereby wee blesse God comfort and edifie one another hereby wee instruct direct aske and give counsel it were too long to reckon all 2. As Satan hath been malicious to poison the fountain of words and actions the heart so hath hee to corrupt the speech perverting that to God's dishonor overthrow of religion and sanctity and embittering of humane society by that which God ordained for the advancement of that and comfort of this God appointed the tongue for a main agent for his Kingdome but the enemy usurpeth it for the building up of his nor is there any â—acultie of man spiritual or corporeal by which hee more effecteth it there is no sinne which he promoteth not hereby the evil tongue is lusts bawd heresies disperser 〈◊〉 factor impostures agent sinnes soliciter generall ready to advance any mischiefe Art thou angry thy tongue runneth to usher in murder calumnie slander proâ—anations what mischiefe can wee think of turpâ—â—oquie perâ—ury blasphemy lying any sinne wherein the tongue is not a ready advocate and procurer 3. The holy Ghost intimatâ—th the variable mischiefes of the tongue under the severall characters wherewith hee brandeth the flattering tongue the deceitfull the double the censuring vexing bitter backbiting railing slandering lying perverse raging scandalous busie obscene and profane tongues these are the divels organs lusts bellows adulteries brokers the troublesome mischiefe of humane societies going through the world medling with and censuring every man this is the Epidemick evill so bitter as that none can well avoid it nor patiently endure it It is a fire a world of iniquity it defileth the whole body and setteth on fire the whole course of nature being it selfe set on fiâ—e of hell it is a little but unruly untamed member full of deadly poison 4. These being the diseases of the sinne-infected tongue followed with many severe judgements the necessity of a better and more holy guidance thereof appeareth which being neglected is the cause of all that evill which these worst times complain of What mischiefe is done which is not begun and fomented by the evill tongue as it is written his heart gathereth iniquity to it selfe when hee goeth abroad hee telleth it So one encourageth another or tempteth to a mischievous consent in that which is dishonour to God disadvantage to humane society and destruction to themselves That therefore every one may addresse himself to some meanes of a through reformation herein it is behovefull that we seriously weigh these ensuing motives to a matter of râ—high concâ—â—â—ment 1. Who so keepeth his mouth and his tongue keepeth his soule from troubles The inconsiderate man is snared and taken with the words of his own mouth Hee that loveth life and would see good daies let him refraine his tongue from evil and his lips that they speak no guile Many saith the wise man have fallen by the edge of the sword but not so many as have fallen by the tongue How happy had it been for many a man to have been dumb some thinke it a glorious liberty to speak what they list to exercise their dogged eloquence barking at all that passeth by them snapping at every thing but so shall they make their owne tongues to fall upon themselves therefore the wise man saith Who shall set a watch before my mouth and a seale of wisedome upon my lips that I fall not suddenly by them and that my tongue destroy me not for the lips of a foole will swallow up himselfe death and life are in the power of the tongue For saith our Saviour by thy words thou shalt be justified and by thy words thou shalt be condemned 2. If a man offend not in word the same is a perfect man and able to bridle the whole body but if any among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vaine 3. Men shall give an account at the day of judgment of every idle word how much more of malicious and impious words there 's not a word in thy tongue but God heareth it Therefore for the better guidance of thy tongue observe these and
that we may know him and feel in our souls and consciences the comfortable power of his resurrection and the fellowship of his sufferings being made conformable unto his death in the mortification of all those corrupt and sinful affections which continually resist the working of thy regenerating spirit in us O Lord our God being deeply sensible of our own disability to save or helpe our selves wee â—ast all our care and confidence of present protection preservation and future salvation on the merits of thy son Christ Jesus in assurance that thou art faithful who hast promised as by him to save us so through him to hear and help us in all our wants and distresses O Lord God of trueth and mercy who hast commanded us to aske and promised to grant accept our obedience and confidence in asking and according to thy trueth grant our requests in forgiving all our sinnes and giving us all those blessings which thou knowest needful for us that wee may serve thee cheerfully sanctifie our bodies and soules to thy service that in them both wee may cleave to thee please thee and rest assured by the testimony of thy holy spirit and the powerful working thereof in us that thou hast sanctified called and elected us to life everlasting Lord give us experience of thy trueth which never failed give us lively and justifying faith to apprehend Christ Jesus and all his merits give us perseverance therein that no trials of life or death may ever separate us from thy love nor any powers of hell be able to overthrow our confidence therein And now O Lord our God who makest the out-goings of the morning and evening to praise thee wee humbly thank thee as for all thy mercies and favors spiritual and temporal continually poured out upon us in our election creation redemption calling from the kingdom of darknesse our sanctification preservation from daiely imminent dangers of body and soule our liberty peace health and all those temporal necessaries for the comfort sustenance of us and ours which thy fatherly providence hath bestowed upon us so also for that it hath pleased thee to preserve us this night past from the powers of darknesse terrors of night and all the ovils thereof Lord continue thy mercy to us safely brought to the begining of this day the day is thine the night also is thine thou hast prepared the light and the sunnâ— O Lord our refuge let no evil befal us this day let not any plague come neer our dwelling give thine Angels charge over us to keep us in all our waies that wee may in nothing displease thee as thou hast put away the late darknesse which covered the face of the earth and waters by the comfortable appearance of this great light which thou madest to govern the day that men may follow their several labours therein so blessed Father of lights cause the sunne of righteousnesse Christ Jesus to arise on every one of our hearts thence to chase away the remainders of ignorance darknesse of minde and unbeliefe to open our eies that wee sleep not in death to enlighten us with a sound knowledge of all the mysteries of eternal life and salvation that we may arise and shake off the dangerous security in sinne and conscionably walk with thee who hast called us to thy kingdome that we may please thee being fruitful in every good worke encreasing in the knowledgâ— of thee strengthned to all patience and long suffering with joyfulnesse and thankfulnesse for that thou hast made us partakers of the inheritance of thy saints in light that wee may walke worthy of the vocation wherewith we are called with all holinesse and meeknesse love and charity toward all men endeavouring to keep the unity of the spirit in the bâ—nd of peace so labouring in our several callings as being ever careful first to seek thy kingdome and the righteousnesse thereof in assurance that so all temporal necessaries shall be administred unto us in all our endeavours expecting the blessing from thee without which it is but lost labour to rise early late take rest eat the bread of carefulnesse and deprive our souls of ease Blesse all the creatures to us this day make them good and prosperous unto us direct us so in all our thoughts words and actions that wee may glorifie thee preserve a good conscience and give an example of holinesse to those with whom we converse that in nothing the trueth of religion with which thou hast blessed us be evil spoken of through our failings but that we may by our integrity stop the mouths of all adversaries and adorn the Gospel by walking unblameably toward all men and sincerely before thee ever remembring that of all our thoughts words and actions we must give a strict inevitable account at the dreadful day of judgment now kept from the knowledg of all men that they may every day live as if it were their last keeping a constant and careful watch in exspectation of that houre which shall come like a theefe in the night wherein thou wilt assuredly bring to light things hid in darknesse and make the counsels of all hearts manifest judging every man according to his workes Neither pray wee for our selves only but wee also beseech thee for thy whole Church and all thy distressed servants whether their afflictions be in body minde or estate comfort now and in thy good time enlarge all prisoners and captives which suffer for or with the testimony of a good conscience Lord God of all consolation assure them that when thy will and work is done in them thou wilt shew thy self their gracious deliverer and comforter Lastly we pray thee O Father of mercy blesse this family wherein by thy providence we are blesse us all from the first to the last with all those whom thou hast made neer unto us prosper us O Lord and our endeavours upon us feed us with bread of our stature that which thou knowest necessary and convenient for us give us a faithful dependance upon thy fatherly hand which never leaueth them destitute who trust in thee give us a prudent holy and thankefull use of all those good things which thou hast bestowed upon us that thou maist be pleased to continue thy mercy and providence over us give us contented mindes free from covetousnesse and distracting cares in assurance that thou wilt never forsake us and good Lord as thou art pleased to adde this day to our transitory lives so adde that grace to this day which may direct and guid every one of us in our bodies and souls that we may spend it and the remainder of our daies to thy glory and the comfortable assurance of our consciences before thee so that having our present conversation in heaven and walking with thee in sincerity of heart when these fleeting daies are ended we may live with thee in thy kingdome of glory through Jesus Christ our Lord. Amen A Short Evening Praier O
Lord God wee humbly pray thee for Christ Jesus sake to pardon all our sins and failings in our dueties this day strengthen our faiths unto our ends and in our ends Suffer us not for any tryals to fall from thee neither lay thou more upon us then thou wilt make us able to beare cheerfully create clean hearts in us renew right spirits mortifie all our corrupt affections subdue and subject them all to thy holy will and pleasure enable us daily more carefully and holily to serve thee so that the neerer we draw unto our deaths the more conâ—idently we may rest assured of immortality and eternal life in the world to come assist us with a measure of thy grace proportionable to our tryals so that at our last houre against all the feares and terrors paines and sorrows of death we may be enabled to render up our soules into thy gracious hands in full assurance of thy mercy and our redemption and salvation in Jesus Christ. Blesse the universall Church specially that part thereof in Great Britan and Ireland let thy blessing and mercy rest on this family from the first to the last Keep us bodies and soules forgive all our sins let our sleep be refreshing and comfortable this night grant us grace to plant all our confidence in thee that wee may love thee fear thee and rest in thee assured of thy gracious protection whose providence sleepeth not into thy hands O Lord wee commend and commit our selves bodies and soules all that we have and are sleeping waking living and dying let us be ever thine through Jesus Christ our Lord and blessed Saviour AMEN An Evening Praier for a Family more enlarged O Lord God great and glorious who hast made the heavens thy throne and the earth thy foot-stoole God of justice and mercy terrible in thy wrath against obstinate sinners but long-suffering and of great mercy to them who with sincere hearts can seek thee and thy saving health our miseries compell us and thine owne gracious mercy inviteth us wretched creatures to call upon thee in the day of trouble But O Lord thou art a God of pure eies and canst not behold iniquity and wickednesse in which as we are conceived and born the children of wrath disobedience so have we continually walked therein and wherewithall shall we now come before our Lord and how our selves before the high God a thousand burnt-offerings and ten thousand rivers of oile cannot satisfie an infinite justice for the sinne of one soule and we are a sinful nation a people laden with iniquity wee have forsaken the covenants of our God and provoked the holy one of Israel to anger wee have gone backward and revolted more and more from the sole of the foot unto the head there is no soundnesse in us but dangerous wounds bruises and putrifying sores ripe for the lancet of thy judgments so that we deserve to have this good land laid waste that we who have forsaken thee should as thou hast threatned be consumed with the sword famine and pestilence until this numerous people be leâ—t as a cottage in vineyard a besieged city like Sodom and Gomorrha sad monuments of the fire of thine indignation that thou shouldst take no delight in us when we tread in thy courts and appear before thee with petitions for mercy but that our oblations of praise and incense of praiers should be abomination and our solemne assemblies a tâ—ouble and wearinesse unto thee that when wee spread forth our hands and make many praiers with strong cries thou shouldst hide away thy face from our miseries and stop thine ears to our cries as we have done ours to those gracious conditions of mercy which thou hast continually offered us by thy Prophets whom thou sentest to warn us that wee might retur from our vaine and unprofitable wayes and not die wee humbly acknowledge that such are we that the severest curses of the law and all the judgments sealed up therein are due to us confusion and helplesse destruction in this present woâ—â—d and unspeakable torments in hell fire in the eternity to come And now whereas wee must all appeare before thy judgement seat what shall wee plead before thee O thou great and just Iudge of all the world what can wee but guilty what shall wee say unto thee O merciful preserver of men what can wee more then be merciful unto us for our Lord Jesus sake Wee know O Lord that wee neither doe nor can deserve any favour at thy gracious hands whom wee have so often and so wilfully provoked to shew thy justice on our sinnes but therefore didst thou give thy sonne Christ Jesus that his merits might satisfie for us wee condemne our selves that thou maist spare us for his sake who dyed not in vaine O Lord though our iniquities testifie against us deale with us according to thy name wee have sinned against thee O thou hope of Israel and the saviour thereof in the time of trouble wee acknowledge our sinnes are for greatnesse unmeasurable and for multitude innumerable but as is the price of our redemption so are thy mercies infinite abhorre us not for thine owne mercy sake thou art our strength and refuge in the day of affliction correct us not in thine anger chasten us not in thy heavy displeasure but heale us that we may be saved Lord though we have many waies failed yet thou knowest all things thou knowest that the desire of our soule is to thy name and to the remembrance of thee through thine owne grace giving us that desire we would above all things in the world become so holy that we might no more displease thee O our God who only canst make us holy and unblameable give us ability to do that which thou hast given us grace to desire thou hast caused us to put our confidence in thee O God who canst not deceive trust let us not be disappointed of our hope restrain not from us thy zeal thy strength and the multitude of thy mercies and compassions O Lord our God if thou wilt thou canst make us clean cleanse us from all our iniquities that we may put away the wickedness of our doings from before thine eies that we may indeed cease to do evil and learn to do well that thou mayest make our scarlet sins twice died in original and actual guilt white as snow in Salmon that we may consent and obey and so enjoy the good things of this land and not be devoured by the sword as we are this day for our transgressions Though we deserve that the fire of thine anger should consume us as the stubble that our root should be as rottennesse and that our blossom when we hope should go up as the dust until our cities become desolate and our houses without a man because we have cast away the law of the Lord of hostes yet O Lord unto thee belongeth mercy and the issues from death though thou hast been terrible in thy
no sanctuary for a troubled soul but only Gods favourable presence till hee return and comfort nothing can So terrible in the meane time is this affliction that the desperate Judas took death for his sanctuary against that which to him was more tolerable then death how heavily it sitteth upon the hearts of Gods elect may appeare in the words of Job and others Wherefore is light given to him that is in misery and life unto the bitter in soule which long for death but it cometh not and dig for it more then for hid treasures which rejoice exceedingly and are glad when they can finde the grave See Jer. 20. 14 15 16 17 18. 1 King 19. 4. Jonah 4. 8. 3. The conscience is the knowledge of the heart knowing that which God knoweth with it it is a divine light in us which we cannot extinguish if wee would a supream court in us above us a silent register of all we do or say a thousand witnesses accusing or excusing an impartial Judge which cannot be bribed to justifie the wicked or condemn the just the first revenge of impiety wherein none guilty can be absolved though there were none other Judge 4. In true peace of conscience the heart is cheerful in every estate and condition Rom. 5. 1. 3. it feareth no judge nor witnesse it is a continuall feast the soules Eden the mindes faire haven an unvalueable possession which maketh every owner happy a riches which shall never be taken away the first fruits of heaven an immoveable comfort as no winde can move or shake the sun beams so can neither life nor death prosperity or adversity this as long as this is safe though men receive many sharpe charges as did the citizens of Ai yet are they confident to resist they can resolve with Job though he kill me yet will I trust in him but if that faile and the smoke arise thence their hearts fail them 5. God woundeth and healeth it is his justice and mercy wee wound our selves by sin and God healeth us by afflictions as Chirurgions doe with the lancet and cautery Sins are the theeves which spoil us and leave us wounded by the way till the good Samaritan come with his wine and oile to cleanse supple and binde up our wounds he smiteth the conscience with sense of his anger danger and bitter smart to make us sensible of our sins and bring us to a loathing of them this he doth sometimes by external afflictions sometimes by the word of the Spirit the word preached wounding the heart terrifying the conscience and then Peters hearers cry out Men and brethren what shall wee do sometimes by smiting the conscience with an inward sense and apprehension of his fierce wrath and severe judgements imminent in which an horrible feare overtaketh them like the earth-quake at Horeâ— preceding the still voice of mercy in sense of a spiritual disertion while he hideth away his face spiritual wants or permission to some grievous tentation cold fits of despair and buffeting by the messengers of Satan in all which though there be meanes of comfort appointed yet none can prevaile till the spirit of God the comforter return and heale the same hand giveth vulnus opemque the wound and plaister as it was said the Assyrians and Jareb could not heal Judah and Ephraim of their wound so no creature can the wounded spirit till he who correcteth in measure cometh and bindeth up he onely hee healeth the broken hearts and bindeth up their wounds even hee who was wounded for our sins and bruised for our iniquities by whose stripes wee are healed 1. There are some things principally wounding and afflicting the conscience coming up like those Philistim spoilers in three companies to destroy and drive men into despair first apprehension of Gods wrath for some grievous sins committed so â—ain having murdered his brother cryed My sinne or punishment is greater then I can beare Judas having betrayed Christ durst not come to him to beg mercy because he apprehended an implacable anger in Christ it is true that the wrath of God cometh on the children of disobedience for their sinnes that his wrath is revealed from heaven against all ungodlinesse and unrighteousnesse of men that the impenitent by their hardnesse of heart treasure up to themselves wrath against the day of wrath that there shall be indignation and wrath to them that obey not the trueth but when thou who art of a wounded spirit and broken heart hast well considered it may be thou shalt finde that these things concerne thee not but those who live in sin and so would do 2. The second thing wounding the conscience is sense of spiritual wants as of hope faith assurance of salvation the spirit of sanctification praier c. which being Gods grace and the presence of his holy Spirit in the regenerate may yet for the time be an hidden treasure an immortall seed under the frozen clods without any appearance of life and the saints may weep and complain like Magdalen in the garden of the losse of Christ when he is with them speaketh to them and they know him not 3. The third is fear of some strong tentations and trials in which the afflicted and affrighted conscience startleth as the Disciples when Jesus slept in the storm their ship filled with waves and ready to founder in the sea or like Peter on the water when he saw the rough billows coming and cryeth out Save Master we perish when 't is sure enough they cannot perish who are with Christ. Now concerning him that will receive any solid comfort in any of these cases it is very necessary that he 1. Well consider that state in which he seemeth to be 2. Examine his conscience throughly 3. Practice some rules proper for any of these estates Concerning the conscience afflicted with the apprehension of Gods anger against his sinnes let him consider that 1. As God is just so is he merciful he is no inexorable Radamanth he is easie to be entreated concerning whom we have a word more sure then any testimony of man God sufficiently known to himselfe onely hath thus proclamed himself Exod. 34. 6. The Lord God merciful and gracious long suffering and abundant in goodnesse and trueth keeping mercy for thousands forgiving iniquity and transgression Now if that which others said of the Kings of Israël that they were mercifull Kings could perswade them to seek mercy and desire quarter that they might be saved how much more should that which God who cannot lie as fame can and commonly doth hath declared of himself move the afflicted soule to submit and beg mercy of him more ready to grant it then wee are or can be to entreat it for aske it wee never could except his preventing grace moved us thereto 2. God
lawes if thou wilt grant them Naaman's plea only God be mercifull to thy servant herein and sometimes Herod Ahab Pharoah will have certaine fits of seeming devotion and repentance the frozen serpent will not sting then mens corruptions appeare when opportunity gives them birth The Interrogatories to be propounded to thy conscience are 1. Doth sinne raigne in thee so that thou yeeldest a willing obedience thereto or doth it tyrannize over thee there is an immense difference between these all men sinne but sinne raigneth onely in the unregenerate let not sinne raign in your mortal body the regenerate sin but that which I doe I allow not for what I would that I do not but what I hate that I doe the evil which I would not that I doe aske thy conscience therefore whether thou wouldst have done the evill which now woundeth it if not it is no more thou but sin that dwelleth in thee 2. Doest thou loath all sin because it is contrary to God's holy will and rather because thou lovest God then because thou fearest his judgments doest thou not only grieve for every sinne which thou hast committed but also for the pravity and corruption of thy will and the infirmities of flesh and blood disabling thee to the purer service of God feare not in Gods esteeme thou art not what thou loathest and wouldst not be neither will God ever condemn thee for that which hee hath given thee grace to loath and condemne in thy selfe for if wee would judge our selves wee should not be judged The unregenerate man loveth sin however hee fear and hate the punishment thereof the regenerate hateth it therefore God will not judge him for it as our Saviour said to the penitent sinner Joh. 8. 11. neither do I condemn thee go and sin no more 3. Wouldst thou fain be holy and is it thy hearts desire to serve God sincerely so that thou canst say with the Church Isai. 26. 8. The desire of our soule is to thy name and to the remembrance of thee Doest thou hunger and thirst after rigteousnesse be assured thou shalt be satisfied Doest thou in the inward man consent to the law of God be confident a true desire to be holy speaks a man such in Gods esteeme our present best perfection is not that wee are holy but that wee would be such 4. Hast thou respect to all Gods commandements so that thou doest not in thy heart dispense with any of them for pleasures profits or any secular advantage sake but wouldst fain keep them all be comforted however Satan's delusions beguile thee and thine own corruptions sometimes betray thee yet a little to serve God without exception or dispensation to any sinne concludeth a man regenerate the denomination following the better part as appeareth in Paul's expression of himselfe in the same case Rom. 7. 25. With the minde I my selfe serve the law of God but with the flesh the law of sinne that is groaning under the tyranny thereof not dispensing with its reigne 5. Doest thou resolve to doe thy uttermost endeavour to avoid sinne God accepteth the will for the deed David said I will keep thy statutes and I have sworn and I will perform it that I will keep thy righteous Judgments it is evident he did not so but certain that he would have done so 6. Doest thou conscionably and diligently use the meanes to know thy sinnes as by an home-applying the word to thy conscience for by the law is knowledge of sinne Doest thou carefully avoid all occasions and incentives moving thee and leading thee thereunto Hee hateth drunkennesse in vaine who will not refraine from the company that led him thereto if thou hate adultery look not on the lascivious let her not take thee with her eie-lids the harlots eie is the adulterers snare Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart either looking love not or loving look not saith Isidore Come not neer the door of her house Prov. 5. 8. Occasion is lusts pander 7. Aske thy conscience whether it can presume to sin wittingly and willingly and whether it can be quiet in any known and unrepented sin if it be unquiet feare not this very unrest of conscience which so much affrighteth thee is a principal mark of a good conscience it is true as the women sang of Saul and David Saul hath slain his thousand but David his ten thousand so despair hath cast away some but presumption many thousands more 8. Hath not thy conscience at some times in some good measure been comforted by a sweet assurance of thy interest in Christ resolution to leave all thy sinnes peace with God and salvation by the merits of Christ wee must not alwaies judge of our state by present sense there are certaine houres of tentation wherein the light of grace is fearfully eclipsed to our sense and the stupid or afflicted conscience feeleth no present comfort of Gods spirit which yet in due time shall return and compensate our trials with greater advantage of assurance then wee had before 9. Lastly examine thy conscience whether that after thy fearful tryals and esteeme in the midst of them thy refuge be not to God in earnest and hearty prayer to have mercy on thee comfort and confirme thee yea sometimes when hee hath not for a long season shewed thee any countenance and seemed to reject and not regard thy earnest supplications thou hast resolved not to give over crying unto him but with Jacob thy soule hath said I will not let thee go untill thou blesse mee Happy man hee that gave thee that spirit of praier and perseverance will assuredly hear thee as he did the Cunanitish woman and accomplish his work in thy salvation The conclusions necessary to be considered hereto are 1. God's judgements are ever just I when flesh and blood say with Nicodemus How can these things be when thee too curious inquests after them are to be stayed with a Nay but O man who art thou that repliest against God and so also his mercies are as the unsounded déepes beyond all apprehension of carnal reason often curing by wounding and afllicting the guilty conscience comforting by terrifying bringing to glory and immortality through corruption killing sinne in the flesh by death the fruit of sinne and bringing to heaven as I may say by the gates of hell and feare of damnation 2. The most grievous sinnes committed in ignorance and unbeliefe after repentance are no arguments to despair Neither fornicators idolaters theeves covetous drunkards revilers nor extortioners shall inherit the kingdom of heaven and such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God Paul was a blasphemer persecuter and injurious man but
perishing world so the more our afflictions are showred down upon us the more let our soules be lifted up unto thee and to those things which are above with thee that we being weaned from the vain love of this world may have our conversation in heaven and be willing to be dissolved that we may live with our Lord Jesus eternally And now being by thy appointment to take our bodily rest wee pray thee to assure us of our peace with thee through the merits of thy holy son Jesus let our beds put us in remembrance of our graves to which wee are descending that wee may keep a faithful watch to the coming of Christ Jesus for our deliverance out of these earthly tabernacles let thy providence keep us and all ours from the powers of darknesse and all dangers of body and soule sleeping waking living dying have us ever in thy keeping that our waking may also remember us of our resurrection from the dead unto the life of glory These and all other things necessary for our bodies or souls wee begge of thee for Jesus Christ his sake in his name and words concluding our petitions in that form of praier which hee hath taught us saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. AMEN CHAP. XXXII § 1. Of Banishment several kindes general cause therâ—of § 2. What wee must do to be comforted herein 1. MAny are the afflictions of the righteous so that I may say of their sanctity as it was once of Agisilaus deformed and lame ignoti faciem ejus cùm inâ—uerentur contemnebant c. they who knew him not when they saw his face despised him but they who knew his vertue could not enough admire him Among the Saints impropriated evils may Banishment be numbred as also the consolation thereof among the fruits of Sanctity 2. There are three kindes of Banishment to which the Romanes were wont to condemne 1. Confinement to some one foreigne place 2. Inderdiction of the native soile onely 3. Limitation of mens approaches to some certaine Province or City 3. The general cause of Exile is sinne for which our first parents and we in them suffered an ejectionem firmi being cast out of the pleasant and commodious Eden to labor and sorrow in that attainder forfeiting our interest in all the good creatures until they are restored us againe by Christ in whom wee have a divine right to them all as it is written for all things are yours as also by the municipal lawes of that Republick whereof wee are a part we have a civil right to some of them now though depriving hereof by God is ever just because no man liveth and sinneth not and thereby often forfeiteth life liberty and all to his justice yet this punishment inflicted by men against a divine and civil right may make the Judges extreamly guilty though it can never make the proscribed Saint unhappy for the Lord will not leave them in their hand nor condemne them when they are judged For comfort then to those that suffeâ— any kinde of Banishment I advise 1. That thou be more careful for the heavenly inheritance whence no violence shall remove thee and the more thou art barred earthly comforts the more set thy affections on things which are above As the sea-men loosing sight of the land look up to fetch their directions from the starâ—es of heaven it was a great comfort to him who could say I have Christ a partner of my unjust banishment it were wretched indeed if mens enemies could confine them to some place where they could not finde their God but hee never deserteth his captives if hee know his owne so that if thou be driven from all humane society yet canst thou not be comfortlesse or alone if Christ be with thee if thou art justly banished let that affliction amend thee and it shall make thee happy if unjustly fear not that is thy enemies sinne not thy misery It is not banishment but guiltinesse that maketh a man unhappy nothing can make a man truely wretched but his own sinne if by any means hee can leave that though his place know him no more hee is happy enough who cannot be unhappy First then learne to walk with God living to him and with him ever setting thy self in his presence meditating on him praying to him and asking counsel of him and his oracles being so acquainted with spirituall company as that neither thy necessary society with man may hinder thy conversation in heaven nor this make thee neglectful of Gods ordinance in that who hath appointed thee both comfort in humane society and witnesses therein of thy conversation that in the sight of thy good works God may be glorifyed therefore cleave sted fastly to Christ let no condition pull away thy heart from him though thou be sequestred from all else Christ is incomparably better then all the creatures Secondly keepe a good conscience hee cannot be unhappy in any place who having the comfort of innocency is not so in himselfe miserable are they where erâ— they are who carry with them that portable hell a guilty conscience which in the midst af all secular prosperity maketh a man truely unhappy such a one like the wounded deere carrieth deaths messenger the killing arrow sinne sticking in the heart and cannot out-runne his misery a mans â—nemies are they of his own house among them his self is the worst no man can be hurt but by himselfe the powers of hell malicious as they are cannot hurt thee if thou have not an hand in it thy selfe there is no terror in the world like that of a guilty conscience only Gods anger maketh a man unhappy none other can if Christ be with thee every place shall be thy heaven 2. Know thy happinesse where ever God sheweth thee favour and leadeth thee so did Abraham when hee was a stranger in Canâ—an and Joseâ—h by his brothers envy sold into Egypt but God was with him and delivered him giving him wisedome and favor in the sight of Pharoah that minde is too much straitned in it selfe which confineth desire and content to one place as if the world had no more the heavens are as cheerful a covering abroad as at home the sunne shineth as comfortably on other nations as on that which wee call ours the same providence of God ruleth in all the world that place which thou countest forreigne and thy place of exile is a native soile to some who in thy house would have as much cause to think themselves banished as Philiscus urged for a comfort to the Orator All this world is as much our country as any part thereof if we reckon right within which if any man make himselfe an exile hee is straitned in minde rather then in place had such opinion limited all men how many great parts of the world had been
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
read hee cast himselfe into the sea what ever other speculations they had with Adrian Caesars uncertainty what should become of the soule after death there could be no solid and true comfort in it nor can any thing be so infallible as to comfort an afflicted soule in death but that onely which God saith where that pronounceth blessed are the dead their spirits rest in Christ they shall rise againe and see God in the same flesh we may rest assured of those comforts heaven and earth shall passe away but no tittle of Gods Word shall faile 10 Repent and turne unto the Lord quickly deferre not with the foolish virgins untill the bridegroome come it will be too late to knocke when the doore of mercy is shut up remember that profane Esau sought the blessing too late he that hath promised mercy to the penitent hath not promised thee to morrow nor to give thee an heart to repent then Fly youthfull lusts 2 Tim. 2. 22. but as the Angell said to Lot going out of Sodome Genes 19. 22. Hast thee now while thou art in health fly from the wrath to come in death thy slight will be heavy after death impossible the evill thou wilt not now fly thou canst not then those things which thou here committest with delight shall there follow thee with revenge Ever feare least this day may be the last because thou art not sure thou shalt live to morrow how many seeming healthfull how many young and strong hast thou knowne sodainly taken away If thy youth be past in sinne yet amend thy age Happy shall he be who under the stroke of death can with the penitent theefe turne unto the Lord. 11 So ever behave thy selfe towards men that thou needest not be ashamed to live longer and so make thy peace with God that thou maist not feare to dye As dying Ambrose said because we have a good God Knowing the strict examination of Gods justice he saith he trusted in the good God not in any merits of his own though men knew nothing of him whereof he might be ashamed It is an happy temper of the minde wherein we neither wish nor feare to dye The misery of the unbeleever is that being weary of life he is yet afraid of death Only assurance of thy sinnes remission and eternall salvation in Christ can give thee comfort against and in death seeke thy peace with God through him To comfort our selves in our deare friends death the rule is that we sorrow not as men without hope sorrow we may that is humane sorrow hath its place in man and justification in Christs teares at Lazarus grave but it must hold a mean the Saints have mourned for the dead but moderatly and not without the resolution which David expressed 2. Sam. 12. 23. I shall goe to him but he shall not returne to me least too much affection should be mistaken and piety toward the dead misconstrued by unbeleevers for dispaire in God The apathie of Pericles Zenophon and others in their sonnes deaths are not examples for us The meanes to comfort herein is 1 To consider and firmely beleeve that they are but gone before us they are not lost that the living body which thou now sowest with teares shall rise againe with joy a glorified creature that we shall meet in heaven and never part againe and that with greater advantage of love and perfection the most perfect secular amity hath some bitternesse because the best have some imperfection but there shall bee nothing in friends to grieve and discontent each other because no sinne nor imperfection Now if wee are indeed confident of such a resurrection why should we bewaile the dead Why too much if we believe they are not lost Why should wee impatiently take it that they are withdrawne for a time whom we beleeve returning to eternity Why should we immoderatly grieve that our friends goe before us seeing wee must quickly followe them 2 To consider that thou lamentest thine own losse not thy good friends wherein as I said thou shouldst rationally rejoyce rather that thou hadst such a one then mourne that hee is gone to God could the deceased Saint for whom thou grievest but heare and speake from heaven to thee what would he else say then that which our blessed Saviour going to overcome death by dying said to the daughters of Jerusalem weepe not for mee but weepe for your selves They need not ever sorrow who are arrived there where there can be no sorrow 3 To consider what state wee have in any thing secular and for what terme what canst thou so call thine as being certaine thou shalt enjoy it one day more and shal we for want of wisedome to hold these temporall blessings with a loose hand ready to let goe when God will resume make them bitter to us also did our deare friends qualities therefore delight us when they lived with us that their memory might afflict us when they are deceased Telamon and Anaxagoras knew but they had mortall children and shall not wee know that our immortality is not here but in the world to come It is a shame to Christians if their faith come short of others infidelity Heathens could say that we ought not to bewaile that death which immortalitie followeth that the deceased lived a more happy life that the soule is divine and heavenly how unexcusable is it for us to thinke the Saints were made for earth onely and to be imprisoned in these houses of clay for ever They condemned immoderate sorrow for the dead how doe we bewray our carnall dissidence or perverse affections in our excesse when we grieve for them who are incomparably more happy then we They stand on the blessed shore expecting our arrivall from this sea of glasse mingled with â—ire And who can say that those new inhabitants of the heavenly Jerusalem doe not daily looke for us among the happy soules as Joseph and Mary sought Christ at the earthly The old Massilians buried their dead without mourning The Easterne people with musick some bewailed their births and rejoyced in their funerals others crowned their dead as then victorious it is enough to comfort us concerning them did not flesh and blood beare too great a part that God pronounceth them blessed There are three things which are counted sorrowes lenitives Time Reason and Religion the first will prevaile to asswage sorrow even in bruits The first and second in carnall men and why then dost thou immoderately mourne who hast the helpe of religion the comfort of knowledge and Gods oracles to allay thy griefe Why should not rather sanctified reason then time asswage thy sorrow To conclude remember these three things 1. That it is no extraordinary thing to loose a deare frrend and why then should'st
thee away in thy daily sinnes will like a tender father pitty thee when thou art not able to pray he will remember what thou hast prayed yea what Christ Jesus sitting at his right hand then speaketh for thee when thou hast most need of a mediator when stupified with paines of approaching death thou canst not utter one word for thy selfe then hee will open the heavens to thee and give thee a cleere sight of those joyes as he did S. Stephen then will he give his holy Angells charge over thee to receive thy soule breathed out of thy gasping body to convey it to his gratious and ever blessed presence This world is full of labour sorrow misery there 's no rest here heaven is the arke to which the tired dove the holy soule returneth for rest the morall men seemed to know it who placed their Temple of rest without the gate of Agony How much more must we who beleeve that we shall live eternally with Christ who shall come to save and give us life in death Even so come Lord Jesus AMEN A Prayer for him who hath recieved the sentence of death in himselfe O Lord God almighty preserver of man father of the spirits of the just God of all true consolation the hope of Israel and deliverer thereof in the day of trouble who givest a gratious eare to the afflicted faithfully calling on thee through him whom thou hast appointed to be the only mediator betweene thee and Wretched man Christ Jesus the righteous I humbly acknowledge that I have nothing of my selfe to present unto thy Majestie but confession of mine owne vilenesse nothing in my sinfull flesh but corruption matter of severe judgement to thee who art a God of pure eies and argument of terrour and despaire to my selfe most impure in sinne was I conceived and borne a child of wrath and disobedience my whole life hath abounded with that which bringeth forth fruit only unto death I have not done the good which thy sanctifying spirit made me willing to doe the evill that I would not I have done I have not rendred unto thee according to thy goodnesse when I would summe up my sins they so much exceed all numbers that my heart faileth mee my conscience telleth me of my wilfull neglects of thy service and disobedience to thy word concluding my whole life no better then sinfull but how many waies I have offended thee when I observed not thou only knowest how many are the failings which though I through spirituall blindnesse and carnall security have not observed that I might judge and condemne my selfe for them thereby to prevent thy severe judgement shall yet by no meanes escape thy strict examination and now O Lord what can I more doe then humbly beg thy pardon condemne my selfe renounce all confidence in the world and plead only thy mercy and the merits of thy sonne Jesus for my justification Lord looke upon me through him in whom thou art well pleased Nothing can be past or future to thy eternall wisdome look therefore on his bleeding wounds who did not in vaine dye for me let thy justice be satisfied in his obedience and suffering for all my sins And now O Lord seeing according to thy sentence on all mankind the time of my departure hence draweth high I humbly acknowledge this fraile condition to be the due wages of sinne which brought mortality into the world but thou who didst put thine owne image on me hast not made me for so short a life only as thou givest unto the beasts which perish thou hast no need of my miserie nor advantage in my destruction nor could so inestimable a price of my redemption as the blood of thy holy sonne Jesus be given for that which thou wouldst have perish eternally He must surely live for whom the resurrection and the life of Christ Jesus died Lord therefore seale up my redemption in my afflicted heart now that the Bride is neere send those holy comforters faith and assurance of thy mercy to adorne his own temple to lift up the everlasting doores of my soule that the king of glory and Lord of life may come in and change my vaine love of the world to love of heaven who will change my vile body that it may be like his own glorious body let me hence forth live his life no more mine own assured thereby of the repaire of mine inward man to a joyfull resurrection and life of glory that he may be to me in life and death advantage that in full confidence of my union with and interest in him I may be willing to bee dissolved that I may be with him O holy Saviour who hast through death abolished death and him that had the power thereof take from me all carnall feare by bringing life and immortality to light unto my conscience thou that hast in thy hands the keyes of death and hell restraine the tempters malice and mischievous charges of my sinne-wounded soule make me faithfull unto the death and assure mee of the crowne of righteousnesse laid up for all that love thy appearing Raise me now to the life of grace that the second death may not touch mee And though thou bring this fraile flesh to the dust of the earth yet let not death have dominion over me Though it must to the appointed time separate my soule from this decaying tabernacle of clay let neither life nor death things present nor future seperate my soule from thee and thy Christ. I acknowledge thy mercy who justly mightest have taken me away in my sins by some sodaine and untimely death or set me who am by sinne a sonne of death in the condition of those who in horrour of a restlesse conscience and bitternesse of spirit seeke death and cannot finde it but O good God whose eye is upon them that feare thee to deliver their soules from death in whose hands are the issues thereof seeing thou hast thus long spared me now accomplish thy mercy in me be thou my God for ever and my guide unto my end and comfort in my end now when my heart trembleth in me the terrours of death are fallne upon me give me the long expected fruits of my hopes proposed to me in thy word O blessed Jesus who art the death of death now shew thy selfe my Saviour take from my afflicted soule the sting of death assure me of victory loose the paines allay the feare and sorrowes and sweeten the bitternesse of death untill in my enjoying thy presence it be swallowed up in victory O holy Saviour who hast had experience of all our miseries for sin wiâ—hout sin and hast admitted us to be baptized into the similitude of thy death and resurrection let me now feele in my languishing soule the power thereof O Christ whose humane soule in thy passion for my redemption was heavy to the death now mercifully consider my infirmitie who am going the way of all flesh now give