much as thou canst every part must serve to Gods love that wee may love God not only giving us but also severely correcting us and denying us that which we aske and thinke best for us in assurance that he is most just wise and mercifull to dispose all for the best as may be seene in Christ and the Martyres whom nor life nor death nor any pressure could separate from the love of God 4. Though the love of God in mans state of innocency was lost by sinne yet that which is infused in our regeneration shall never fall away because it dependeth on Gods immutable love to us who not only giveth grace but also perseverance there in it was never true love of God which ever faileth if it be true it knoweth no end being ever invincible for the gifts and graces of God are without repentance Rom. 11. 29. faith operative by love cannot be lost neither can true love it may be remitted not lost clouded not extinguished that which in the reprobate seemeth the love of God shal be lost the true which is in the elect can never because though men may be deceived concerning their election God cannot 5. This love of God is never perfect in the best in this life here it may stil receive encreases doth as the Apostle Phil. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more and more in knowledge We love according to our knowledge which being but in part no more is this our whole regeneration is yet imperfect in degrees and so is our love to God 6. Love of God shall remaine and be perfect in the life to come when riches honours pleasures deare friends nay whē those excellent gifts of learning and prophesie shall leave us when faith shall end in enjoying this one treasure shall be secure and encrease to eternity 7. As he that hateth God is herein more excusable then all other sinners because hate of God is more apparently impious then failing in attaining it or falling from it by infirmity for here may be a will to doe good but there cannot so also herein that having but one extreame to fall into the malitious will fall there all other sinnes may be in excesse and in defect because every other vertue this love excepted hath two bastard sisters as valour hath in excesse temerity and in defect timidity justice hath on the right hand too much severity on the left too much mildnesse and indulgence to sinne so is it in the rest only this most amiable vertue hath nothing but defect to oppose it no creature can love God too much because none can love him enough or infinitely This also aggravateth the sinne that there can be no cause in God of any hatred toward him because the only chiefe and true good cannot bee the proper object of hatred nor could the most wicked hate him but that they have sins which his justice must punish because he is good and they have set up their impious desires lusts after pleasures and reveuge in his place and therefore hate all that oppose them so is the wisdome of the flesh enmity with God because it is not subject to the law of God which the signes and effects thereof declare such as are despaire servile feare of God's presence fleeing from him as Adam would have done audacious liberty of sinning c yet are there degrees herein the formall hypocrite doth not professedly and out of destinate malice hate God nor truely love him he professeth love but preferreth the world before God and if any man so love the world the love of God is not in him 1 Joh 2. 15. Now whereas all pretend love as obedience to God yea when they doe no lesse then rebell against him and would if it were possible unthrone him it is necessary to consider some markes and signes of this love which are these and the like we love God 1. If in our hearts desire wee choose him for our chiefe good and preferre him before all loves as the spouse saith thy love is beter then wine if we fix our hearts and affections on God we love him if we delight in him and his law and desire to know more of him for as one saith of Magdalens looking againe into Christs sepulchre the power of love multiplieth the intention of inquisition if we rejoyce at the gaine of his favour above all gaines requirable in heaven or earth if we delight in his presence ordinances and the places where his honour dwelleth in his publike worship as that man after Gods heart whose very name signified love my soule thirsteth after the living God when shall I come and appeare before God Psal 42. 2. If wee desire and delight to heare those who bring his messages to us as Psal 119. 162. if wee often think of him where our love is our thoughts will be if we love to speake of him and to him in fervent and frequent prayers if we have a secret joy of heart at the apprehension of his presence and gratious assistance of us in any thing which may please him at attentive hearing his word zealous prayer secret giving for his sake or for the inward testimony of his spirit assuring us that we are his children because we hold him most deare 2. if we be heartly sorry when God is dishonoured so David mourned because men kept not his word certainly no man can without greife of heart remember or behold his owne or others sinnes whereby God is displeased if he love God they are but hollow freinds that can be pleased and make themselves merry with that which they know hurteth or greiveth those to whom they professe love therefore David Peter and all those that truely love God weep and mourne for their sinnes 't is griefe of soule to them that they cannot serve him as they ought without all sinne therefore David frequent and Peter abundant in teares for their sinnes professed that they loved the Lord this with better confidence then before when hee professed hee would lay downe his life for Christ said Lord thou knowest all things thou knowest that I love thee 3. If we keep his commandements which signe his selfe giveth Joh 14. 15. 23. as also the◠beloved Disciple 1 Joh. 2. 5. this is indeed to walke with him it is an impudent falshood to say we love God while we contemne his lawes as 't is to affirme we love him and hate our brother 4. If we love those that love him and are beloved of him as David did Psal 16. 3. Sec 1. Ioh 5. 1. if we love God whose spirit regenerateth we shall love the regenerate for his sake whose image they beare 5. If we hate that which is evill and delight in that onely which is pleasing to God Among lovers there must bee idem velle idem nolle he that saith he abideth in him ought himselfe also to
making void all other excellent vertues in them for want of love which is the life of true religion and the infallible marke of Christ's disciples much more doth he labour to keepe us ignorant of God that wee may be so unhappy as not to love him his first assault of man was by his suggesting jealousie betweene man and his creatour by that pestilent cloud to vaile the goodnesse of God toward man in a due consideration whereof he could not but have loved and adheared to him and to make man suspect and disbeleeve the truth of God yea said he hath God said yee shall not eate yee shall not die for God doth know that in the day yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill 2. Remember what he hath done and continually doth for us love followeth love if we can but be throughly perswaded that he loveth us we cannot but love him Consider what great love he hath shewed us electing creating redeeming and preserving us when Christ but shed some teares at Lazarus grave the Jewes said Behold how he loved him what would they have said if they had knowne that he came to shed his heart blood for them consider what he doth in our preservation who blesseth us with increase who makes the earth bring forth who makes the clouds drop fatnesse and crowneth the yeares with plenty who keepeth us when we sleepe from the powers of darknesse never wanting power nor will but onely commission to destroy us who can and will keepe us when we are breathing out our soules we love our deare friends who then cannot keepe us because they would consider I say not if there be not reason but necessity that wee love him that onely can and certainly will preserve us then 3. Learne a due estimate of secular things and to alienate thy affections from them that they may be taken up with things â— on high the more thou emptiest thy soule of those the more capable it will be of these vaine loves cares delights and desires bewitch the greatest part of the world transporting men in a fantisticke dreame of happinesse and prosperity when here 's nothing constant but inconstancie nothing permanent and perpetuall but perpetuall and suddaine changes in Gods love onely there is constancie every thing else yea this world and the fashion thereof changeth mens loves are fickle as the wind they admire and presently loath the same they curse and blesse like Michaes mother at a breath in the sense of their losse or gaine a little seeming injury blasteth their love yea the change of the externall estate changeth their affections who by the mercenary ballance of present profit weith amity with God and men these wethercocks turne with every shift of the winde these shadowes appeare onely in prosperity wherein they follow and will not be beaten off with Ruths importunity that nere so litle clouded they vanish But Gods love is constant and unchangeable he will knowe thy soule in adversity if any unkindnesse reall injuries dishonours and rebellions could change him who had not long since perished 'T was said of that Turkish Emperour in his favour was no constancy and in his least disfavour death but God is of infinite patience mercy though he be every day provoked and in his favour is eternall life 4. Pray him to give thee an heart to know and love him to draw thee that thou maist follow him to shew thee his marvellous loving kindnesse to acquaint thee with his goodnesse Moses desired to see Gods face not to satisfie his curiosity but to fill his affection with Gods love As the Spouse cryed Cant 1. 7. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flockes to rest at noone The motives to incite us to love God are infinite as is his goodnesse the more obvious to us are 1. The great and admirable promises according to which he sheweth mercy unto them that love and obey him See Ex. 20. 6. Luk 10. 27. 28. 1 Cor 2. 9. Jam 1. 12. 2. Love of God is that same ballance of the sanctuary by which all duties must be weighed it is that same salt of the covenant without which no sacrifice can be savory and acceptable it is that holy fire which came from heaven wee may offer no sacrifice without it the devill is obedient but not for love but feare and compulsion it is the summe of the first table of the law it is the maine which God requireth of us for our good because he hath a delight in us Epictetus summe of philosophie was in two words susteine and absteine the summe of Gods law is in this one love and thou hast fullfilled the law no woonder that he saith my yoke is easy and my burden light what burden more light and easie then that love which maketh men happy then that which parity maketh such by his free mercy who saith yee are my freinds What lesse would we doe if we were left to our owne disposing then love so good a God 3. It is a certaine demonstration of Gods love to us none can love him but those whom he loveth first we love him because he loved us first therefore he sheddeth abroad his love in our hearts and it is a certaine token of our adoption and remission of sinnes as our Saviour said many sinnes are forgiven her for she loved much where 〈◊〉 for importeth not a cause but a consequence and certaine signe of her sinnes remission love covereth the multitude of sinnes whether wee instance in Gods love to us or ours to him it proceedeth wholly from him as the waters come through the subterraneous unseene passages from the sea which seeme first to contribute their constant streames to the filling up of her vast channels so it is with our loves which are none other but a meere restuâ—nce of Gods love iufused into our hearts by his holy spirit for love is of God and God is love 4. Not to love God is the heigth of the most wretched ingratitude all unthankfulnesse concludeth a man inhumane and wicked but this maketh him most impious and unhappy he loveth us first before we were so elected us to eternall salvation he gave us all that we have and are hee gave us his own image in our creation his own Son in our redemption he feedeth protecteth preserveth heareth us forgiveth our sinnes giveth us all good things to make us happy if we did not make an ill use of all seeing then he being so great and excellent loved us first so much freely wee being such and so unconsiderable we ought and canâ—ot without greatest ingratitude but love him he is too hard-hearted who though hee cannot first love will not requite 5. Love uniteth and likneth lovers with men
to the eternall rest in thy kingdome of glory through the merits and mediation of thy only sonne our Saviour Jesus Christ AMEN CHAP. XVI § 1. Of Love and Charity what they are and how they differ in their objects § 2. Of love to God considerable in its object end measure severall states degrees perpetuity and opposition § 3. Signes of our love to God § 4. common obstructions and lets thereto § 5. Meanes on our part to be used for the enslaming our love to God § 6. Motives to incite us thereto 1. Love is the Qveene of vertueâ— mother of sanctity Gods lively image in man a reflex of his goodnesse who is love the life of faith without which it is neither active nor lively the comfort of this life security in death proeludium of heavenly life wherein it shal be compleated in the vision of God and the full communion of Saincts united to their head Christ Jesus what were life without love better then an hell inchoate such must that be where God is not who not only hath love but is the same Love is a voluntary affection and desire to enjoy that which is good it is a dilection because we doe in a free choice discerne what to love loves limits are ample when it hath a fiinite object when 't is towards God it hath no bounds save only in the subject which can but finitely love an infinite though with all the soule and all the might Love is subjectively in some desire objectively in some good or that which seemeth such so that their varieties cause as many varieties of love love of God the supreame good is incomparably the best love of that which God loveth is next and next that which beareth his image so love we our selves and men and Angells we love men either as we receive good from them or doe good to them the first our language calleth Love the second Charity that hath something amiable and desirable for it object this something miserable and to be pittied or releived 2. Love to God is a vertue wherein the reasonable creature adhereth and is united to delighteth and resteth in God as his cheife good And it is considerable 1. As naturall such as was in Adam in his innocency for without it he could not have had Gods image on him 2. As infused in our regeneration which is a repaire of Gods image decayed in us by sinne this is the meere gift of God 1. Joh 4. 7. Love commeth of God and the fruit of the spirit is love Gal 5. 22. we love him because he first loved us 1. Joh 4. 19. 3. The supreame end of our love to God is God for though we love any creature for some other end then is terminative in that creature so beloved yet we must love God onely for his own sake though we may not therefore only love God that he may doe us good for that were to make our love meâ—cenary not â—iliall not truely to love God above all but him for the rewards sake that were a contract rather then a free love selfe love not love of God for his own sake and as a sufficient reward to those that love him yet may we be assured that we cannot love him truely without a sufficient and certain reward and we may expect the same seeing he is not unrighteous that he should forget our worke and labour of love which wee have shewed toward his name In whatsoever creature wee instance men or Angells or any thing subordinate to their love there is still some better object of our love as if wee love riches for charity sake we love charity for our indigent brothers sake and him for Gods sake But in God only all our desires and affections rest and let downe the wings like those creatures in Ezekiâ—ls vision when they heard the voice of God above their heads and we love God only for his own sake as the most excellent most amiable and desirable the sole fountaine of true good and blessednesse out of whom there can be nothing good or happy and indeed hee that seeketh any thing above or beyond God seeketh nothing because there is nothing better then he nothing in heaven or earth so good The subordinate end of loving God is that we may love others in and for him as 't is written wee have this commandement from him that he that loveth God should love his brother also nor can any man wisely and truely love himselfe any otherwise then for God's sake not wisely for 't were folly for a man to set his affections at any lower levell then true happinesse which can never be in any thing humane or temporall but it is to be found and attained onely in God and our union with him to love our selves for beauty strength honour riches plesures or present life is to beguile our soules with vaine dreams happinesse can be in nothing which can change for worse or must unavoidably end nor can we truely love our selves for any thing lesse then the image of God in us he loveth not himselfe in truth but hateth his own soule who loveth himselfe a sinner for thereby he maketh himselfe unhappy or in respect of any temporall pleasure or gaine therein or thence taken the sinner hateth and destroyeth his own soule doing himselfe more harme therein then the devill and all the powers of hell could otherwaies doe him for as they cannot make him sinne against his will so neither can they make him truely unhappy without his consent to sinne Neither is it truly to love our selves to prouide momentany pleasures and beguiling shewes of happinesse with the losse of the eternall and true the gaine of a world cannot compensate the losse of a soule nor doth he truly love himselfe who betrayeth himselfe herein loving short and evill pleasures more then the chiefe good eternall happinesse and salvation of his own soule 3. The measure of our loving God is to love him without measure things finite have measure and therefore must be loved in measure and subordination Thou must love thy Parents wife children freinds but as thy selfe not in the place of God to honour them before him as Eli did 1. Sam 2. 29. but in subordination to his love and as may be consistent there with otherwise he that hateth not father mother wife children and his owne life 〈◊〉 Christ cannot be his disciple Lâ—k 14. 26. that is where the love of these or any of them is not subordinate to the love of God or where a man loveth any of these more then God Math 10. 37. Thou must love God with all thy heart according to thy capacity with all thy soule thy will affections and desires thy mynde and intellectuall faculties for love of God cannot be without knowledge of him there is no desire of that we know not with â—ll thy might as
the Lord see it and it displease him David mourned when his enemies were sick There are that can please themselves in that Pseudocharity which displeaseth God which is indeed but conspiracy in evill 10. Lastly it beleeveth and hopeth all things it is hard to possesse it of any evill opinion and in case of evident failings it will give men some hope of the offenders amendment We are next to consider love as it falleth under the peculiarity of friendship The bond of charity uniteth all but friendship some few 1. True friendship among men is loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flower and vigour affections jewell amities quintessence societies perfection and sympathy of holy soules it is a mutuall love good will betweene two or more endeavouring each others good and safety expressed in performance of all lawfull offices so uniting friends in mutuall communications and similitude of affections as that some have stiled a friend anotherselfe such was betweene Jonathan and David David and Hushai the Archite a friend is he who loveth and is beloved The Philosopher said friendship is of all things divine and humane a supreame consent in love and good will next after wisedome the chiefe gift of God to man said the Oratour it is the rich mans security the poore mans riches the banished mans native soile the inâ—irme mans strength Physicke for the sick counsaile for the irresolute and doubtfull prosperities counseller and adversities comforter the solace of company reliefe of solitude the bond of society and life of life a friend is a jewell long sought rarely found hardly kept there is no pleasant possession of any thing without a partner The best most pleasant commodious and secure possession of all the earth was Paradise and yet there God who best knew man said it is not good that the man should be alone Gen 2. 18. man then in his happy innocency Wisdome is beyond all earthly goods but what were it to me more then a burden if I should receave it on this condition that I could not communicate it but must for ever keepe it shut up in mine owne minde I would not be troubled with that good which none might share with me I would not bee in heaven alone heaven it selfe is happy for its company the most blessed being which made heaven and earth subsisteth in an incomprehensible society which said in the beginning let us make man in our image after our likenesse who made him a sociable creature insomuch as that without friends all thoughts are tedious every worke a toile every land a peregrination every life a torment a death Friendship is a divine content of men the necessitie of whose neere conjunction and indissoluble unity that God might declare he made all of one flesh and appointed their propagation by united two Friendship is the comfort of this life if you take it away you should seeme to take the sun from heaven a friend is an excellent riches what were all the treasures in the world to me if there were none with whom I might communicate them Nothing doth countervaile a faithfull freind and his excellency is unvalewable I wonder not at the rate which the great Monarch Darius set on his Zopyrus whose free wish could pitch upon nothing in the world like many such friends Many and excellent are the fruits of freindship as some have noted for the easing and unlading our mindes multiplying our joyes extenuation of sorrowes by that sympathy of affections which is among true friends sharing in every estate Our prosperity is the more comfortable to us by how much more it is communicable to freinds who rejoyce in our good as we also doe in their rejoycing our adversity is made lighter by dividing the burden We ease our hearts when wee impart our griefe to a faithfull and prudent freind of whom wee may receive counsaile and assistance the advantage hereof our Saviour intimated to his Disciples when to comfort them against the sad apprehension of his approaching passion hee said I have called you freinds besides or above that love wherewith he loved all his he had some more peculiar relation among the elect to his Disciples and among them to a favorite or more intimate freind the beloved disciple Ointment and perfume rejoyce the heart so doth the sweetnesse of a mans freind by hearty counsaile saith Salomon a faithfull freind is a strong defence he that hath found such a one hath found a treasure better are two then one if they fall one will lift up the other but woe to him that is alone By a true freind wee are solaced in presence and comforted in absence no distance of place separateth the mind which loves our thoughts are with our absent freinds and therâ—in wee confer with them they are the joy of our health and comfort of our sicknesse me think's said the Philosopher I dye not while I leave them safe I live by them though not with them 2. Now because on the one side the best things corrupted become worst and the most dangerous vailes of treachery are shewes of love and freindship because there is no comfort of this present life which Satan more endeavoureth to poison and embitter then this while envying us the blessing he striveth to pervert and make it a curse by impropriating and abusing it to his own service in working his designe thereby making man a tempter and deputie-devill to man in those things which he could never effect but under the shewes and sacred name of friendship it behoveth us to beware of the serpent which lurketh under the sweet flowers And because on the other part if suspect of all men or neglect of seeking or gaining it deprive us of so admirable an advantage as is herein to be enjoyed wee thereby loose the comfort of this life of which without the use of friendship we may not only doubt whether it be humane but whether vitall he lives not who lives only to himselfe or but a brutish life onely acquaintance and familiarity with some without tasting the diviner fruits of freindship rendreth the Churlish Nabals no better then beasts which seeme affected with something analogicall to amitie in that after familiarity and much using together they will hardly obey their masters will to part them it behooveth us therefore seriously to consider what is herein to be done that we may neither loose nor abuse so great a blessing of God for want of providence to finde it or wisedome to use it that we may neither be deprived of the good nor deceaved by the evill that which is necessarily to be considered is 1. What is the centre of this friendship least wee erre in the proposition of the ende 2. What are the Lawes thereof least we abuse it or be abused by it 3. What choice we ought to make of freinds 4.
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-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 self-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
the Woman was of the man without paine because innocent but now the man is of the woman with her sorrow because she hath sinned a sorrow so intense and embittered with feare and anguish that the Holy Ghost hereby expresseth the condition of the fainting afflicted and dejected spirit in sodaine feares of the affrighted conscience expecting an inevitable judgement The hower of birth and death the entrance and exit of this World being solely in Gods hand and secret counsaile none else knowing the time nor being able to dispose thereof reason more then apparent urgeth the necessity of addresse to him 2. Some are the sepulchers of their Children gone out of ere they came into this World exiled before they saw a native soile advanced from a short imprisonment in the wombe to the glorious liberty of the sonnes of God to the blessed Kingdome of Heaven before they touched this cursebearing earth some see their Benoni and thence have passage into eternall life where the sentence of death began some live to tast their sorrowes allay in â—he sweetest temper of divine mercy with justice becoming rejoycing mothers all is disposed by the all-guiding providence and unlessened power of Gods word who at the beginning but spake and it was done It hath much troubled some to think why if our sinnes be pardoned in Christ are not the punishments thereof also taken away as here why the elect and reprobate the chast matron and filthy adultresse should in this sentence share and suffer alike for satisfaction herein let the servant of God considerâ— 1. That whereas all sinne though not in the same kinde measure or degrees there remaining the same cause there must remaine the same effect in all that bring forth 2. This life is the stadium or race which we have through the variable distractions and tryalls of seducing pleasures and dejecting paines so to runne that we may obtaine here all are a like the Wheat and the tares must grow up togeather unto the harvest the difference shall appeare in the binding up which shall sufficiently crowne or punish 3. Gods finall sentence is adjourned to the Worlds great Assizes the day in which he hath appointed to judge in righteousnesse if he should by present rewards or punishments distinguish between good and evill the matter of Religion would seem acted by selfe-love feare awing and gaine alluring servile mindes to secure and serve themselves not God rather then the love of God which is the summe and ground of all true obedience nor should men according to the mercifull ordinance of God live by Faith but sense the lives of beasts rather then of men they are drawn to obsequie by rewards held out to them or compelled to duty by stripes but these by Faith in the promises of God even when there appeareth in things externall no difference between the wicked and the just nor indeed should God otherwise leave a due place for faiths reward which is not slitely tryed by our present sharing in secular evills with the wicked nor so just and great a punishment of sinne by permitting the disobedient to runne on in their own wayes storing up wrath against the day of wrath and greatning their own damnation 4. Though there is much difference in the issue between the temporall afflictions common to elect and reprobate they being the beginning of destruction to these and a fatherly correction to the other that they might not be condemned with the World yet he continueth them to his dearest children in this life that they may make them throughly sensible of the odiousnesse of sinne by the bitter effects thereof of Gods immutable and inviolable justice the same now which it was when this dolefull sentence was first pronounced of the corrupted state of mans depraved nature conceived in sinne and therefore comming into living in and going out of the World with sorrow and lastly of the necessity of our repaire by faith and continuall renewing our repentance 5. As all other afflictions are not only mitigated but made good to the Saints and coâ—perative for the best to them that love God so is this for through this temporall Childbearing they shall be saved if they continue in Faith and Charity with holinesse and sobriety and in the mean time they are not without their peculiar comforts 1. Our Saviour noted it So soon as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the World Doubtlesse as it was and is an affliction to be childlesse so it cannot but be a comfort to her that by an holy progeny encreaseth the Kingdome of God to be her Husbands blessing a fruitfull Vine upon the walls of his house God promising the fruit of the wombe and the sweet Olive branches round about the table for a blessing to them that feare him and walke in his waies 2. It must be a comfort to consider how God not only in Christ in whom male and female have equall interest hath taken off the curse from this sexe made coe-heires with us of the same grace but also the dishonour and bitternesse of their sentence by some peculiar favours and consolations as first that he sent forth his Sonne made of a Woman without man so that he made her mother of Christ according to the flesh that shee might by the power of the most high conceive her Saviour that as shee was the unhappy doore to let in sorrowes and paines deaths terrible harbingers and destruction on all her posterity so she might be to let in Christ the peace happinesse redeemer and life of all the elect Secondly that God made her seed to break the serpents head 3. That he made a Woman the first witnesse of the accomplishment thereof in his resurrection from the dead that the sexe that first heard and felt the sentence on sinne should first see and beleeve the ransome of our sinne there accomplished where death was absolutely vanquished 3. In the sweet object of their affection they most tenderly love who suffer the most bitter sorrow for Children God sometimes expresseth the constancy of his love by a mothers can a Mother forget could a greater among the children of men have been found his infinite love and compassion towards man should have been weighed by it 4. In their Husbands greater love as Leah said now therefore my Husband will love me none but the unnaturall but will have compassion and the more tender love to her by whose sorrowes God hath made him glad by the comfort of deare Children pledges of his posterity 5. In their Childrens love and duty who forsake not the law of their mother as fooles who are their living sorrowes onely the wicked forget their Mothers paines and care for them the ravens of the vallies are too milde executioners for them who despise their Mother when shee is old who looketh
A GVIDE TO THE HOLY CITY OR Directions and Helps to an holy life Containing Rules of religious advice with Prayers in sundry cases and estates necessary for those who are not of heart so enlarged as to advise themselves or to conceive comfortable prayers according to their present wants By IOHN READING B. D. and sometimes Student in Magdalen Hall in OXFORD Come ye children hearken unto mee I will teach you the fear of the Lord. Psal. 34. 11. If any man lacke wisedome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him Jam 1. 5. OXFORD Printed for THOM ROBINSON and RICH DAVIS 1651. THE PREFACE Good Reader MY purpose in publishing these Meditations is an hearty desire to communicate that to others wherewith the Lord blessed forever hath comforted me If I may hereby contribute any assistance to them who have not better advice or hearts not so enlarged as to conceive prayers according to their severall conditions and wants I have my end I cannot reasonably expect that this Benom issue of my afflictions should be accepted of all or like the Manna fit every palate specially in this censorious age wherein some like nothing but the Minerva's of their owne braine I would I could not say many like those foolish heathens adore their owne maladies applauding themselves for good and wiâ—e in that they distast all that is good and wholsome which is indeed a symptome of a disaffected palate I am not ignorant that a speaker ventureth within the reach of Censure and that a writer tyeth himselfe to the stake yet in hope that some may reap good by my labours I resolve not to be discouraged if any shall be so injurious as to render evill to my good intentions my labour is with the Lord who appointed some cheap sacrifices that the poore might serve him as well as the rich and requiring principally willing hearts hee that had not jewels gold silver silke purple or like pretious things might bring skins goats-haire things of small vallew and bee accepted you who have a greater share of heavenly treasures offer of your fulnesse God accepteth the poore widdowes mites where is no more give me then the use of S. Augustines words whosoever readeth these things where he is equally certaine let him goe on with mee where he equally doubteth let him enquire with me where he acknowledgeth his errour let him returne to me where hee findeth mine let him recall me let us all enter into that sacred vvay of charitye which may bring us to Christ in vvhose schoole I desire to be a disciple of vvhom I beg in my daily prayers that whether â— follow or lead others in the vvay to heaven I may understand and persevere in that truth vvhich neither deceiveth nor is deceived in vvhich if my hearts desire and constant prayer to God through Jesus Christ that wee may all meet in his kingdome of glory merit any returne of your charity joyne with me and for me in your prayers And now brethren I commend you to the word of his grace which is able to build you further and to give you an inheritance among all them thaâ— are sanctified read happily practice diligently consider what I say and the Lord give you understanding in all things The Summe of the Guide shewing the 1 End of a Christians hope and endeavours true happinesse 2 Meanes to attaine it true 1 Faith grounded on Gods Word and truth teaching us what we are to believe concerning 1 God the Father Almighty 2 God the Son Iesus Christ our Lord and Saviour 3 God the Holy Ghost our Comforter 4 The Catholike Church 5 The Communion of Saints 6 The remission of sinnes 7 The resurrection of the body 8 Life everlasting 2 Obedience in 1 Generall which is in our 1 Performance of duties to 1 God in 1 Love to him above all 2 Prayer 3 Hearing the Word 4 Receiving the Sacrament 5 Sanctification of the Sabbath 2 Man in love to our 1 Selves 2 Neighâ—bours 1 Friends in God 2 Enemies for Gods sake 2 Being rightly guided in our 1 Soule passions perturbations of mind as in case of 1 Love delight c. 2 Mirth sorrow 3 Anger hatred malice 4 Envie 5 Impatience patience 6 Discontent content 7 Hope 8 Feare 9 Cares 10 Iealousie 2 Outwardman as in the 1 Tongue 2 Actions 2 Particular 1 Calling of 1 Masters and servants 2 Man and wife 3 Parents and children 2 CoÌ„ditions which are either 1 IncideÌ„t to some which are either 1 Internall as the wounded spirit and afflicted conscience 2 Externall as 1 Wealth poverty 2 Imprisonment 3 Banishment 4 Old age 5 Child-bearing 6 Sickness 2 Common to all mankind as death The CONTENTS Chap. 1. THe necessity of a Christians aime at a right end in all his actions pag. 1. The Prayer pag. 3. 2. Of true religion wherein it consisteth of faith and those things which concerne it pag 4. A prayer for Faith pag. 10. 3. What we are to believe concerning God that there is but one God in essence and Trinity of Persons how we must labour to know him pag. 12. A prayer pag. 23. 4 What we are to believe concerning Iesus Christ Gods only Son our Lord conceived by the Holy Ghost borne of the Virgin Mary p. 24. 5 What we are to believe concerning Christ's suffering under Pontius Pilate his crucifying death buriall resurrection ascâ—ntion sitting at the right hand of God the Father and his coming againe to judgement p. 35. The Prayer p. 47. 6 Concerning the Holy Ghost what we are to believe rules thereto belonging p. 48. 7 Concerning the Catholike Church conclusions belonging thereto and rules observable p. 50. 8 What the Communion of Saints is wherein consisting rules thereto appertaining p. 54. 9 Concerning the necessity of sins remission to whom it belongeth it is the summe of the Gospell rules thereto appertaining p. 59. A Prayer for repentance and remission of sinnes p. 63. 10 Concerning the resurrection of the dead how the truth thereof may appeare what use we are to make of the meditation thereon pag. 64. 11 What life everlasting is wherein the happinesse thereof consisteth what rules of practice we are to hold concerning the same pag. 68. The Prayer p. 72. 12 Concerning Prayer what and how necessary it is conditions thereof motives to the earnest practice of this duty râ—les thereto belonging pag. 73. A Prayer for the spirit of Prayer p. 87. 13 Of hearing Gods word motives thereto usuall lets conditions requisite to profitable hearing pag. 89. A Prayer before hearing the Word p. 104. 14 Of the Sacrament of the Lords Supper who receive the grace thereby represented how we ought to prepare for the right receiving thereof how to receive it what we must doe after we have received pag. 108. A private prayer before the receiving of the Lords Supper p. 109. Another private
Prayer for one ready to receive the Lords Supper pag. 111. A private Prayer after reâ—eiving the Lords Supper pag. 112. Another private Prayer immediately after receiving the Lords Supper pag. 113. 15 Of the Sabbath the name institution things considerable for the sanctification the beginning and ending reasons of the institution the change of the Lords day now to be observed of all Christians how we must sanctifie it p. 114. A Prayer for the Sabbath day morning pag. 125. To the ordinary evening prayer may be added this private prayer for the Sabbath p. 128. 16 Of Love and Charity what they are how they differ in their objects love to God considerable in the object and measure severall states degrees perpetuity and opposition signes thereof common lets meanes on our part to be used c. motives to incite us thereto pag. 129. A prayer for love to God pag. 14â— 17 Of love to our selves kinds thereof love to our neighbour the necessity and excellency thereof conditions and signes of friendship what and how excellent it is the true end and lawes thereof what choice we are to make of friends and whom to avoid of love to our enemies we ought to love them without any malice and to make a right use of them p. 144. A Prayer for Love and Charity p. 180. 18 Of the soule affections mind and thoughts in generall corruption of the heart danger difficulty of the cure necessity of a right ordering our thoughts rules of practice pag. 181. 19 Of right ordering the thoughts in respect of some particular passions affections and perturbations of the mind in their distempers of love delight joy rejoycing mirth sorrow anger hatred malice envy impatience discontent a contented mind pag. 201. The Prayer for patience pag. 226. 20 Of Hope Feare Cares Iealousies pag. 227. A prayer for hope p. 233. A Prayer against feare p. 240. A Prayer against cares pag. 241. A Prayer for sanctification of the thoughts pag. 250. 21 Guidance of the tongue excellent use abuse evils of the tongue concluding the necessity of a right guidance thereof motives thereto rules by which it may be done pag. 252. A Prayer pag. 265. 22 Of externall actions in generall whence the good are how requisite how regulated rules concerning them pag. 266. The Prayer pag 270. 23 Government of Families duties of Masters and Servants motives to their duties pag. 271. A short morning prayer with a Family p. 277. Another Morning Prayer for a Family pag 278. A short Evening Prayer p. 282. An Evening Prayer for a Family more enlarged p. 283. 24 Of Marriage institution end and fruits thereof of choice in generall and particular who are to be avoided Duties of the married mutuall and peculiar advice to widdowes p. 287. the prayer pag 299. 25 Duties of Parents and Children honour to parents want of children good parents of evill children duty of the parent rules thereto belonging duties of children rules thereof motives thereâ—to p. 299. the parents Prayer p. 310. the childrens prayer p. 315. 26 Of the wounded spirit or afflicted conscience what it is how great an affliction what the conscience iâ— How comfortable the peace thereof why God afflicteth his What things principally wound the conscience What they who are afflicted with the apprehension of Gods wrath against their sinnes must consider What they must examine and practise p. 316. the prayer p. 336 27 Sense of spirituall wants afflicteth but not so much endangereth the soule what we are herein to consider examine and practise p 337. the prayer 344. 28 Of the conscience afflicted with feare of tentations and falling away what we are herein to consider examine and practise pag 346 an ejaculation to be used as soone as thou awakest pag 354 another for thy last waking pag. ib. the prayer of a wounded spirit against temptations p. 355. 29 Guidance of the mind in encrease of wealth afflictions common their fruit in good men poverty a great tryall riches great temptations commonly mistaken how to guide the minde in encrease of riches or a full inheritance pag. 357. the rich mans petition pag. 364. 30 Poverty a great temptation yet having a capacity of true happinesse what we are to consider herein and what to practise pag. 365. the poore mans petition pag 373 31 Of liberty and restraint misplaced by an injurious world comforts for prisoners rules hereto appertaining p 374 the prisoners petition pag 384. 32 Of Banishment severall kinds generall cause what we must doe to be comforted herein pag. 391. the banished mans petition pag. 399. 33 Of old age common evills thereof the foundation must be happily laid in youth how the evills of age may be lesâ—ed or more patiently borne by what rules of practise it may be improved to comfort pag 400. the old mans supplication pag 414. 34 Meditations for women neere their travell all misery is from sin sins pardoned in Christ why the punishments are not taken away womens comforts therein directions necessary thereto p. 415 a prayer for them in or neere their travaile pag 422. â— thankesgiving pag 425. 35 Directions for the sicke as all afflictions sanctified so sicknesse is profitable for Gods children many waies how it may become so to us duties of those that visit the sick pag 425. a prayer for the sicke pag 430. thankesgiving for health recovered pag 434. another after the ceasing of the plague p. 435. 36 Meditations concerning death seeing all must dye how to prepare that death may not be terrible meanes to comfort in death of deare friends comforts against death pag 439 a prayer for him that is at the point of death or hath received the sentence of death in himselfe pag 454. ERRATA Pag. 2. marg read invenâ—rint p. 4. m. r. placat p. 5. m. sin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. l. 2. our soules p. 8. l. 3. r. Satan Subtile p. 13. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 15. m. r. hac mundi domo ib. l. 32. r he must therefore p 17 l. 28. the first cause 22. l. 18. holy ascentions p. 24. l. penâ—lt r. marketh the Church p. 25. l. 10. was reserved 29. l. 35 by the power p. 31. l ult so was fulfilled p. 32 l. 16. r. as the heire ib. l. ult changes p. 37. l. 4. the place p. 38. l. â—3 encrease thy p. 48. l. 9. r. in thee ib. r. Concerning the Holy Ghost § 1. what we are p. 51. l. 2. r. whereof he â—b l. 3. sheepfold p. 52. l. 6. are but onâ— p. 62. l. 2. there is entire p. 64. l. 3. what use we p. 66. l. 16. bearing in life p. 72. l. 21. beare all p. 74. 19. the confidence p. 78. l. 33. he looketh on 79. l. 11. his brethren 93 l. 27. preserve thee 95 l. 30. to the deafe 98. l. 7. in their legends 117 l. 14. to intimate 137. l. 14. and have his 146. l. 19. not so for it â—nd 174. l. 4. feeding on thee
to the people in scorne and diâ—ision the chiefe Priests and Officers lead the peoples suffrages ringing out their crucify him crucify him Pilat startled as by his dreaming wives admonition so more at their mentioning his being the sonne of God goeth againe into the Pretory reexamineth him seekâ—s to deliver him yet for feare of complaint to Caesar so powerfull an adversary to good conscience is the love of this world against his often acquitting him as innocent he once for all condemneth him us guilty and delivereth him to the popular rage to crucifie him 8 They lead him away bearing his Crosse to Golgatha the place of skulls called also Calvarie where some thinke Adam was buried but others are of a contrary judgement One thing is certaine it was the area damnatorum and place of execution and it is most likely that Gods providence so disposed that he should there be crucified as there to set up the Trophe of his victory on the Crosse in that where sinne and the punishment thereof had abounded in the execution of notorious malefactors grace should manifest it selfe in his suffering there and that most ignominious kinde of death so also that he might take away the curse from the elect so suffering and that it might be fulfilled which was spoken by the Prophet he made his grave with the wicked and was counted with transgressours Isai 53. 9 12. this place was without the city having a resemblance of that which was to come that is that the maine benefit of his passion was not to be shut up in Jerusalem but to be derived also to the Gentiles who were without so he suffered in the place of sinners that it might import his suffering for sinners other moralls the Apostle openeth as to teach us to goe out of our carnall affections and love of the world to Christ and so he shewed himselfe the only satisfactory sacrifice prefigured in all the legall sacrifices whose bodies were burnt without the gates of Jerusalem Here they crucified him betweene two theeves the one converting the other dying in his obstinacy having so done they parted his garments among them and cast lots for his seamelesse coat thus was fulfilled that of the Psal 22. 18. Jesus commended his mother to John thirsting they gave him vinegre to drinke as was also foretold Psal 69. 21. having received that he said it is finished that is all the types have their meaning accomplished and the justice of God is satisfied so bowing his head he gave up the ghost 9 The certainty of his death appeared when the â—ouldiers comming to breake the leggs of the other two finding him already dead they spared him that the Scripture might be fulfilled which saith a bone of him shall not be broken but pierced his side with a speare so that blood and water came out At this time the Sunne was darkned so fearefully that some are said to have concluded that either the Godhead suffered or sympathized with that which did so The vaile of the Temple rent to shew the way into the holiest made manifest and that the stop or middle wall of partition betweene Jewes and Gentiles is taken away The stones clave in sunder the graves opened the earth trembled And after his resurrection many of the dead Saints arose and were seene in the holy city to shew that in his death death was conquered and that the vertue of his resurrection should shortly after declare it selfe in the Saints rising from the death of sinne The Centurian seeing this acknowledged him the Sonne of God the multitude smote their breasts and returned home 10 Joseph of Arimathea begg's the body of Jesus takes it from the Crosse he and Nicodemus imbalme it put it into linnen cloaths with the spices and bury it in a new Sepulcher in a garden nigh the place the providence of God thus disposing to convince their malitious cavills who might pretend that either his resurrection was caused by the vertue of some other servant of God there formerly buried as one was at the touch of Elisha's bones or that it was some other rose againe not Jesus He was buried according to the Scriptures 1. Cor 15. 4. Psal 16. 10. thou wilt not leave my life in grave There were many witnesses thereof Joseph Nicodemus the women the Centurian with his band the Jewes sealing the tombe Thus he descended to the lowest step of his humiliation that he might follow death into the heart of his dominion and conquer him in his imperiall seat destroying as it were with his own sword the Goliah who had the power of death as it is written O death I will be thy plagues O grave I will be thy destruction that he might sanctifie our house of rest taking away the horrour of the grave the curse of death being abolished and the dead loosed from their bonds as shall appeare in the appointed houre We are next to beleeve the first degree of Christ's exaltation in that he rose againe from the dead the third day according to the Scriptures 1. Cor 15. 4 reckning the later part of the first day the second entire and the beginning of the third So Christ told his Disciples that he must goe to Jerusalem suffer many things of the Elders and be killed and raised againe the third day this was so publikely knowne before his death that his enemies remembred and spake of it so that this was the reason why they sealed up and set a guard upon the Sepulchre God so disposing that they should be made witnesses of the truth thereof who most opposed it which had they not beene they might with lesse impudency have said his Disciples came by night and stole him away The Angell testifying his resurrection referreth them to that he had told them before the type also agreeth as Jonas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies and three nights in the heart of the earth so long he would lye in grave to manifest the truth of his death but no longer because he was not to see corruption and least the faith of his Disciples should by a longer delay have beene in hazard and lastly to fulfill his word concerning the same for the confirmation of our faith seeing his word concerning his own death and resurrection came truely to passe why should we doubt of the same word concerning our resurrection In this three daies the Deity was the middle band betweene the body and the humane soule that it might see corruption proper to sinners as before the humane soule was betweene the Deity and body in all he became a pledg of our incorruption and immortalitie in the life to come to consirme us herein he manifested himselfe to many after his resurrection by the space of forty daies See 1. Cor 15. 5.
a weapon in one hand and a building instrument in the other that wee may at once desend and ediâ—ie 3. Compose thy body to such a reverend posture in respect of Gods presence and the testimony of men and Angells who behold thee that thou maist thereby contribute to the Minister hearers the assistance of thy devout gesture attention countenance and voice as occasion serveth to say Amen 3. After hearing 1. Lay up the seed in a faithfull memory least the evill one come take it away and leave thee fruitlesse that thou maist be a doer of good works and not a forgetfull hearer and so bee blessed indeed as 't is written Heare therefore O Israâ—l observe to doe it that it may bee well with thee lay that to heart which thou hearest throughly applying it to thy selfe as if God pickt thee out of all the congregation to speake to thee that he might draw thee to repentance and salvation thus must thou lay up his words in thine heart and hald fast that thou hast received thou learnest only so much as thou remembrest excuse not thy selfe upon a bad memory thou seldome forgettest where thou seriously lovest where is that old man that hath forgotten where he hath laid his gold Use the best meanes by repeating writing calling to memory some things at least when thou commest home thou shalt in this constant practice â—inde thy memory amend 2. Meditate and examine how thou hast profited by hearing in case thou finde hardnesse of heart and baâ—rennesse in thy soule be not discouraged God hath his times Moses smote the rock at Horeb twice before it would yeeld at last it sent out abundant streames of living waters God speaketh once and twice and man perceiveth not line must be unto line and precept unto precept happy he who once resenteth give it not over still practise the beast which ruminateth not was reputed uncleane the morall is they are wicked who call not oft to minde that which they have heard Be constant in examination of thy selfe after every sermoÌ„ thou hearest to dresse our selves we are contented often to consult our glasse how well and decently 't is done how few doe it after hearing If thou wilt doe thy selfe right herein thou shalt at last feele the power of Gods word in thy soule Doth any enquire how shall I knowe when I heare the word as I ought The signes are 1. Joy of the holy Ghost so went the shepheards home so the Eunuch so many of the faithfull 2. Desire to heare more as those happy converts Act 13. Act 17. 32. the spirituall eare is not satiate with hearing when good Josiah had heard the Law read he gave present charge goe and enquire the Lord for us 3. Profitting by the sincere milke of the word growing thereby from strength to strength from grace to grace 4. Faithfull resolution to doe all that which thou hast learned as Israel once professed otherwise it had beene better never to have knowne the holy commandement it being lesse sin to be ignorant of Gods word then to despise it knowne Herod did many things but his dispensation with one sinne overthrew all the rest 5. Hearty and unfeigned repentance such as we read of in the Jewes at Peters sermon Act 2. 37. such as is commanded Rev 3. 3. 6. Filial feare of God this is the end of speaking and hearing to feare God and keep his commandements is the whole duty of man 7. Readinesse to impart to others what we have learned that they may teach their children said Moses Deut 4. 10. so did holy Abraham his family 3. Lastly againe commend thy soule to God that hee may send thee the former and later raine upon the seed sowed in thine eares to enable thee to bring forth happy fruitsthereof to make it powerfull and comfortable to thee in life and death A Prayer before hearing the word O Lord God eternall who hast laid the foundation of the earth and formest the spirit of man within him who art the father of light and causest the Sunne of righteousnesse to shine unto people sitting in darknesse in the region and shaddow of death that the glorious light of the Gospell might appeare to them that they may therein knowe thee beleeve see thy saving health and bee fruitfull in good workes to thy glory and the assurance of their own hearts before thee wee humbly acknowledge that we we are most unworthy of the least of all thy mercies specially of that light of truth which thou hast abundantly and long bestowed upon us seeing wee have not yet brought forth fruits worthy amendment of life but have walked every man in the stubbornesse vanity and security of his owne heart as if we had not knowne thy will thou hast allured us with promises and deterred us from our wicked waies with threatnings and sore afflictions accordingly sent upon us but wee have answered all with contempt security adding transgressions to transgressions till they have beene multiplied over our heads ascended up into thy presence and thence with wilfull hearts and violent hands pulled downe thy severe judgements upon-our selves as appeareth this day so that in our own consciencâ—s we doe deserve to heare that sentence on the barren tree cut it downe and cast it into the fire why keepeth it the ground barren That thou shouldst give us over to our owne vile affections and destruction of body and soule by taking away the comfort of thy word from this sinfull nation by permitting those sonnes of confusion who of our selves have risen up speaking perverse things still to prevaile against the unity of this Church and State that thou shouldst send us strong delusions who would not receive the love of the truth that thou shouldst suffer a fearefull darknesse againe to cover this land that night should be to us for a vision and darknesse for divination that the Sunne should goe downe upon our Prophets whose words and ministry we have so much sleghted and contemned and that the day should prove darknesse over them that thy word should become a savour of death to us and every prophesie wee heare rise in judgement against us O Lord we cannot be ignorant that our obstinary is such as that thou who art an holy and just God canst have no pleasure in us we have so often stopped our eares to thy law that we may well expect that thou wilt not accept our offerings and incense of prayers in our distresse who have wearied thee with our words and drawne neere to thee with â—eigned lips bâ—t our hearts have beene far from thee we are become the border of wickednesse and thou hast beene sore displeased with us because we have not hearkned to thy Prophets who cryed to us to turne from our wicked waies we have indeed not layed their messages to heart but refused to hearken and pulled away the shoulder we made
the destroyer may not enter send into my soule that heavenly fire of love to thy sacred Majestie and charity to all men which may assure mee of thy acceptance of me and my sacrifice of praise and thanksgiving clens out of mee all the old leaven of sinne and maliciousnesse open my understanding increase my faith that I may see and know the assurance of my sinnes remission in the seale of eternall life which by thy mercies I am now to receive Thou hast taught mee O Lord that my blessed Saviour in the night that he was betrayed made this holy testament wherein as he tooke flesh and blood of us that he might dye for us so hee bequeathed his body and blood to us that wee might live in him and left this Sacrament as a faithfull pledge of his love to remember us of his dying for us till he come againe O Lord I know thou art the life and truth and wouldst not leave thy Church any effectlesse earnest of their salvation Lord Jesus therefore be present with my spirit worke powerfully on thine owne ordinance that it may indeed seale up my salvation in my soule with that conconstant assurance that the gates of hell may never prevaile against it that no terrour of conscience nor any delusions of Satan may be able to overthrow it but that I may with a lively faith lay hold on all thy merits that I may find therein an inward peace in confidence of my sinnes remission reconciliation with my God sound joy in the Holy Ghost my comforter sanctified will and affections purity of life and holy obedience which hath the testimony of a good conscience to be a sweet comfort both in life and death assuring me that I have fought a good fight with entire faith and therefore shall enjoy the crown of righteousnesse which the Lord the righteous Judge shall at that day give to all them that love his appearing Grant this O Lord and whatever else thou knowest to be needfull for me for Jesus Christ his sake who with thee and the holy spirit liveth and raigneth ever one God world without end AMEN An other private Prayer for one ready to receive the Lords Supper HOly Lord I humbly beseech thee for Christ Jesus sake whose sacred body and blood are here represented forgive me all my sinnes and give me a stedfast hearty and constant resolution never to commit the like againe give mee a lively faith that through these signes which my Saviour hath appointed to be received in remembrance of his death and passion untill his comming againe I may really apprehend the spirituall relish of the bread of life and to be assured that Christ's body was given for me and his most pretious blood shed for my redemption Lord lift up my soule above all worldly thoughts that I may by a steady and confident application of all the benefits of his death and passion see Christ Jesus sitting at thy right hand feed on him by a justifying faith and thereby be nourished to eternall life Holy Father heare and assist direct and guid me according to thine owne will Lord Jesus who gavest thy selfe to death for my salvation deny not the requests of my feeble soule longing for the assurance of thy saving health hungring and thirsting for thee and thy righteousnesse O holy Ghost the sanctifier of all the elect throughly cleanse me from all the old leaven of sin prepare me body and soule to an holy reverend and effectuall receiving these sacred mysteries that my soule and conscience may thereby be sealed up to redemption and salvation through Jesus Christ my Lord and blessed Saviour AMEN A private Prayer after receiving the Lords Supper MOst gratious God and mercifull Father who of thine owne free love and good pleasure hast elected created redeemed regenerated reconciled justified and preserved me unto this present who hast also bestowed â—on me unworthy of the least of thy mercies the peaceable use of thy holy word and sacraments I humbly thanke thee as for all other thy favours so for this present comfort which I have now received Lord accept this sacrifice of praise and thanksgiving through Jesus Christ whose oblation of himselfe once offered for a full and perfect price of our redemption and satisfaction for all our sins we have hereby according to his owne ordinance remembred Lord perfect the worke which thou hast begun in me make good thine owne institution unto my soule seale me up unto the day of redemption worke in mee a full assurance of my sinnes remission and my reconciliation to thee by the death and merit of thy holy sonne Jesus give me a lively sense of my union with him and his living in me so guiding me by his holy spirit that his life may appeare in all my thoughts words and actions that I may henceforth live no more to sinne but being freed from the power and laws thereof may have my fruit unto holinesse and eternall life Lord make me every day more and more able to doe thy will and to abandon mine owne corrupt desires let me now feele in my soule conscience the reall benefit of thy word and sacraments which thou hast promised to all those that truely seek thee give me that longing desire of right cousnesse which is by thy grace secured from despaire and preserved from vaine glory and presumption satisfie me with that measure of grace which thy wisdome knoweth sufficient for me Lord make me knowe assuredly that I have not now received this holy sacrament in vaine nourish me hereby to eternall life give me a greater strength to walke righteously before thee with sound faith cheerefulnesse of minde firme and comfortable peace of conscience and that joy of the holy Ghost which may ascertaine me that thy kingdome is established in me Give me a zealous love of thy glory ready obedience to thy law feare to displease thee innocency of life and that holy charity towards all men which may give me boldnesse in the great and terrible day of the Lord Jesus order thou my conversation so that it may be unblamable towards all men and holy before thee to thy glory and the good example of those with whom I live assist me with such a measure of thy sanctifying spirit that I may indeed performe all those vowes which I have made before thee that every day of my life may be to mee as this Sabbath an holy rest from sinne Lord who powerfully commandest all thy creatures prevent the mischievous subtiltie of the tempter let thy holy spirit keepe me body and soule give me an holy contempt of this present world and affections set on high where my blessed Saviour sitteth at thy right hand who shall in the appointed time appeare in judgement and gather his elect unto him These things and whatsoever else thou knowest needfull for me or any part of thy whole Church militant I begge at thy gratious hands who hast commanded us to aske and
walke even as he walked and the Psalmists precept is yee that love the Lord hate evill See Psal 101. 3. Psal. 119. 104. 128. 163. Psal 139. 22. we all sinne but hee that doth not truely hate sinne cannot love God 6. If our love to the world pleasures and all desirable secular things as also our cares concerning them decline and lessen in us devided streames â—unne shallower the more wee love with God the lesse we love him the more wee love him the lesse we love all things else except in subordination to him when Mary had chosen the better part the love of God she sate at Jesus feet carelesse of the other entertainment look how those glowormes shining in the dark and the starres themselves vanish at the appearance of the Sunne so doth the love of things secular at the arising of the love of God on our hearts 7. If we set not deare by any thing else riches pleasures liberty life it selfe for â—ods sake as Paul speaketh for his fellow souldier he for the worke of Christ regardeth not his life and of himselfe who for the same counted it not deare Act 20. 24. it was a great love to God which Abraham shewed when for his sake hee would bee content to sacrifice his beloved only son Isaak God who would honour him with the high title of his friend and father of the faithfull and would have heaven it selfe take a livery from him and be called Abrahams bosome would in that example of himselfe teach him as much as man could apprehend of Gods infinite love what it was to give his only son Jesus to death to save us 8. If in no difficultie of affaire spirituall or secular we attempt any thing inconsulti but goe to the Oracles of his worâ—d for advise beg his assistance and blessing in and upon all our workes how canst thou say I love thee when thy heart is not with mee Said Delilah how much more may God say so wheÌ„ we will not trust him It is a chiefe advantage of love that we have a prudent heart and a faithfull eare wherein to unload our cares and doubts and that we are sure we shall carry away none but infallible counsaile friends that may erre as men are yet deservedly trusted if they would not 9. If we beleeve in him and put our confidence in him for life and death love is the fairest issue of faith which so uniteth us to God that we can securely cast our selves and all our cares on him and his good providence beleeving and being fully perswaded that what he hath promised he is able also to performe and that whatsoever he doth with us or for us is best even when in faithfulnesse he afflicteth us Every one seemeth to love God prospering and giving but the triall is whether we love God afflicting us shewing us no countenance when he seemeth to forsake us and not to heare or regard our prayers when we are ready to perish in such case to resolve with Job though he kill me I will trust in him this is indeed a certaine argument of that love which shall assure our hearts before him if we could but thus prove the Lord with confidence in him and holy subjection of our selves to him hee would open us the windowes of heaven and powre us out blessings he would rebuke the destroyer for our sakes The common obstructions and lets to the love of God are 1. Ignorance of God we cannot love that whose excellency we know not Pharoah asked who was the Lord that hee should obey him So say the spiritually blinde who is he that we should love him They are haters of God because their foolish hearts were full of darknesse 2. Unbeliefe if wee could indeed beleeve Gods word describing his wisedome mercie verity benificence power and Providence and that there is true and eternall happinesse only in our union with him we should easily be perswaded to set our hearts on him as it is written whom having not seene yee love in whom though now yee see him not yet beleeving yee rejoyce with joy unspeakable 3. Love of this world and the present distracting cares thereof wherein catching at deluding shadowes we loose the substance if any man love it the love of the father is not in him as I noted We cannot with one eye see heaven and earth together nor love God and Mammon with one unchanged heart whose dangerous perversenesse and corruption herein appeareth God is only good but the whole world lyeth in wickednesse it loveth nothing good it is bitter and troublesome unto us yet we unhappily dote on it to our destruction and suffer it to steale away our hearts from Gods love wherein we should otherwise be happy what would wee doe if the world were neither bitter nor troublesome We are loath to part with the vaine amenity of this world as Lots wife was from the pleasant fields of Sodom no not when the Angels pull us by the hands would we goe out from ruine and destruction when the Reubenites and Gadites saw the fruitfull Jazer and the pleasant Gilead they petioned Moses that they might have the lot of their possession there and goe no further they desired not the promised rest it is so with many a worldly man he would faine sit downe here and have his heaven on earth 4. Guilt of conscience cannot be without feare of Gods severity now love and servile feare are incompatible hee that feareth Gods justice because he loveth his own liberty of sinning ease and indemnity cannot love God as this feare excludeth perfect love so this casteth out feare there is no feare in love nor love in base feare 5. Pleasures of sinne which only are contrary to Gods love no man can love unreconcilable contraries he that loveth and delighteth in any sinne thereby looseth all capacity of Gods love who cannot but punish the same The meanes on our part to be used for the enflaming our love to God are that we 1. Study to know God to acquaint our selves with him in Christ his holy word which reveileth him unto us He is the most amiable of all that is in heaven or earth therefore the most desirable as it is written he is altogether lovely It is our spirituall blindnes and ignorance of God which causeth our not loving him as we ought if we knew him we could not but love him so as that the love and care of all creatures however dear would decline in us when Peter on the mount had but a tast of his goodnes glimps of his majesty as forgetfull of all below he cryed it is good for us to be here let us make 3 tabernacles Satan oftimes setteth such a mischievous distance between man and man that mistaking or not rightly knowing one another he easily fomenteth jealousies and contentions betweene them thereby
pretenders ot Christianity to be worse then serpents A man that hateth his brother sometimes carrieth in his breast a vaine anger impotent to revenge with desiring though without effect he maketh his soule guiltie thereof But suppose thou hadst received a true injury and hadst power to retaliate first thou makest God a party against thee who declareth that vengeance is his peculiar and prohibiteth thee from attempting or desiring it so that in the execution of thy malice thou dost but wound thy selfe through thine enemies garment againe in reason when thou feelest the sting of injury I demand is it good Why dost thou blame thyne enemie Is it evill why would'st thou imitate him If one must be evill of the two the doer or the receaver of injury let mine enemie be evill if he will needs let me be good what ever I suffer let me beare no malice what ever I beare no enemy can hurt me so much as that 2. We must love our enemies for Gods sake who without exception so commandeth who reconciled us when wee were enemies by the death of his only sonne Christ died for us when we were wicked he went about doing good healing their infirmities who sought his life he healed Malchus eare who came to apprehend him he prayed for his persecutors so Joseph forgave his brethren so Stephen interceeded for his murderers this is a signe of the sonnes of God this he apeth coales of fire on the enemies head if when he hunger thou feed him either to kindle a love of reconciliation with thee or Gods anger and revenge against him and herein the excellency of Gods children beyond any of the children of this world appeareth these love their freinds only they both freinds and enemies patient of injuries and ready to forgive how should they else say in their dayly prayer forgive us our trespasses as we forgive them that trespasse against us with a minde disagreeing with their words and a prayer dissenting from their deeds by that covenant making themselves uncapable of pardon if they forgive not 3. Lastly that we may make a right use of enemies which is to better our selves by their exercising our patience and obedience to God we must observe these rules following 1. If thou love thy selfe entertaine no malice in thy heart under any pretence a loathsome toad-cage is incomparably better then a malitious heart where likely not Magdalens seven devills but whole legions quarter the most ougly serpents whom all hate and wish destroyed are in their kinde good and so better then a malitious hater of his own flesh 2. Love thine enemies nature and person whose faults thou must hate our anger and censure must go between these so David hated the haters of God 't is the precept hate the evill and love the good 3. Be just toward thine enemie charge no more upon him then that of which he is truely and certainly guilty and be thou modest not saying the worst least thy censure reâ—lect upon thy selfe who art guilty of many sinnes if not the same thou blamest in another consider whether that which were but just for thine enemy to heare will become thee to speake and beware least for thy uncharitable and rigid severity thou be permitted to the same or some more greivous temptation from which if thou hast beene kept I know t was not thy merit but Gods free mercy who put the difference between the judge and the convented malefactor for malice or revenge or without a lawfull calling before a Judge or Magistrate to divulge the faults of thine enemie though certainly knowne to thee is a breach of the same law which saith there shalâ— not beare false witnesse 4. Looke equally on thine enemies vertues as on his vices be not like the troublesome flies which are commonly setling on the soares passing over the sound parts malice hath false eyes ever lessening other mens merits and multiplying their faults which is the reason why the malitious ever judge them evill whom they hate as impious Ahab confessed in his opinion â—f good Michaiah it is thine honour and sincerity to give thine enemie his due commendation 5. Let not thy heart rejoyce in thyne enemies evill it is but a vaine pretence to charity if thou canst bee glad for any evill befalling thine enemie 't is certaine thou canst not be hid from God 6. Be thou neither foolish nor ignoble in thy desire of revenge as they are who hurt themselves rather then spare their enemie as indeed all doe who affect revenge hereby taking their cause out of Gods hand who would justly execute it for them so doe they who disclose secrets entrusted to them with in the verge of former freindship and they who by any other base office serve their own malice 7. Make no man thine enemie whom thou canst justly keepe to friend to loose a friend rather then a fancie of mirth or anger is a symptome of great levity to contend with an equall is dangerous with a superiour madnesse and with an inferiour sordid therefore as much as in thee is provoke no man but have peace with all The old courtier being demanded how hee attained to that rarest thing in Courts old age replied by receiving injuries and giving thankes 'T is great wisedome to passe offences hee that taketh notice of every injury shall finde no quiet in this world 8. Strive to overcome thine enemie with goodnesse I will fight and contend with thee said Alexander to king Taxiles in honesty and courtesy because thou shalt not exceed me in bounty and liberality It is an happy use of enmity to emulate the vertues of a noble enemy and nobly to entertaine the charges of the base which may best be done by putting the whole contention on this issue who shall be more holy and vertuous It is the most divine victory to overcome malice with love and mercy The beast may overcome with strength the serpent with subtiltie the devill with revenge and malice but vertue is the Saints victory malice is the mother of witchcrafts and nurse of maleâ—ices but clemency and vertue is the shame and confusion of an ignoble enemie the envy or emulation of the truly noble more foiling him then policy or violence could doe the holy may be over-matcht and dy Yet are they not properly overcome who by dying become more honourable and happy then those by whom they suffer He that is excelled in vertue as was noted of some of Caesars enemies must yeeld faist thou he is wicked hath offended me I shall not only invite new injuries by bearing the old but suffer in my reputation as if I durst not revenge when I might Yet first consider thy selfe in how many things and how often hast thou offended God what doth Christ daily forgive thee or thou must perish not to say how vaine and worthlesse that reputation is which is built upon
neither subject to time nor age the motions thereof are eternall it apprehendeth things present absent past and future it deliberateth formeth directeth discourseth judgeth doubteth concludeth so excellent is it that the Oratour said God hath not given any thing so divine to man and that there are certaine lineaments thereof more beautifull then of the body the body is adorned by the soule without which beauty it selfe becommeth gastly and good Abraham saith give me a possession of a burying place that I may bury my dead out of my sight the soule cannot be deformed by any unevennesse discomposure or disproportion of the body which it animateth as a beautifull feature is the same in a poore cottage and in a magnificent palace so is it in the beauty of the soule which is vertue with which could wee but see the soule of a Saint there 's no embellishment on earth so glorious no created beauty here of so divine a lustre The soule though now shut up in his darke prison having onely some diviner breathings in the rapts and heavenly contemplations which sometimes call it up like Moses to the mount or like a Jacobs ladder landeth it in God's presence hath some knowledge of its originall by grace unspeakable joy in the apprehension thereof which arresteth the desire as appeared in Peter seeing Christ transfigured and Paul wishing to be dissolved it being a great signe of our interest in heaven that wee feare not to part hence he knoweth whether he shall goe who remembreth whence he came but what shall bee the beauty of an holy soule in its separation when it shall be restored to its native heaven when it shall be all light and God shall be all in all Christs raiment on the mount became shining white as snow so as no Fuller on earth could white them Moses face he having talked with God became so glorious that Israel could not behold it without a vaile what shall our glory be when we shall be like Christ 2. The faculties of the soule are the understanding will memory affections and senses internall and externall My purpose being not to enter the lists with Philosophers but to direct Christians I shall not further consider these then as some of them doe very much concerne the practicall part and right ordering the thoughts of the heart and minde to the service of God and our mortification whereby we may be accommodated thereto 3. The heart in scripture often taken for the principall seat of the rationall soule imparteth any faculty hereof the mind is the inward act the result and proceed of its reason and discourse the thoughts as they say animus consilii est anima vitae the minde is the fountaine of counsell the soule of life and againe we understand by the minde and live by the soule This minde of man is sometimes a soveraigne to governe in vertue and sanctimonie it selfe and the body sometimes a tyrant and indulging to vice which like the worme bred in the wood destroyeth its own originall misled by tumultuous passions lusts vaine desires and other perturbations of a discomposed minde which having unthroned reason dangerously usurpe the command a prudent man whose cogitare is his vivere in the light height and use thereof differing him not only from the brutes but ignorant men doth principally enjoy himselfe in his minde and inward man There is indeed in humane possessions nothing great and excellent but a great and good minde contemning externall greatnesse or supposed excellencies as power strength riches beauty obvious to sense in respect of thaâ— which is within apprehensible by the enlightned understanding and certainly the all-wise God wâ—o created the affections ordained them to none but some excellent end use in the soule as handmaides to devotion and religion neither would he in our regeneration kill but correct them by moderating them where they grew extreame and retrenching them into their own channels where they overflow their banks like over ranck water sources becomming muddy and troubled with that which they fetch in from without or reducing them where they arâ— exorbitant All extreames are foolish and dangerous a Stoicall apathie is incompatible with a well composed minde and violent passion with a prudent the dead calme corrupteth aire water and violent blasts disturb them the moderate more safely purify the meane is best Affections are as they said of Caligula there is no better servant nor worse master good commanded mischievous reigning like fire and water there necessary here destructive without love there can be no acceptable service without anger no zeale without feare no coërcive power in the soule without hope no comfort which bringeth us to a necessary consideration of the hearts corruption vanity and exorbitancy of the thoughts and the necessity of their regulation by some rules of practice 1. The Corruptions of the heart are all only evill continually the heart is the fountaine of sinne hence are adulteries murders thefts rapine rebellions all the sinnes of man all iniquitie is here forged as 't is written Isai 32. 6. his heart will worke iniquitie hence words of falshood are conceived and uttered here is the root of war and mischiefe here errour frowardnesse and that hardnesse which excludeth all capacity of hearing and understanding Gods word and judgments that they may repent and be healed is hatched The heart is deceitfull above all things who can knowe it Jer 17. 9. Here lodgeth hypocrisie Jer 3. 10. Here secret sinnes like that unseene multitude which rangeth through the paths of the deeps such is counsell in mans heart Prov 20. 5. Nor is this the condition of some few but the secret corruption of all naturall men nor are the regenerate absolutely freed from these pollutions being yet partly flesh 2. The dangers hereof hence appeare first in that these are the seeds of every sin and fomenters thereof yea that which barreth from remedy faith and repentance Secondly as the Physitians say if there be a fault in the first concoction there will follow the like in the rest so is it here the hearts faults are derived to the tongue and all the actions of man it is a people said the Lord that doe erre in their hearts and they have not knowne my waies As the eye is deceaved through a fals medium so is the minde through the cloude of false opinion and the very thought of foolishnesse is sinne into which they must needs runne who set not their heart aright and whose spirit is not stedfast with God Thirdly God fearcheth the secrets of all hearts and will once make all the thoughts thereof manifest Fourthly hee requireth the heart Prov 23. 26. If a man regard iniquitie there hee cannot be heard Psal 66. 16. The thoughts of the wicked are an abomination to the Lord.
untill that Jonah be cast overboord we can never appease the surges of a troubled mind this must thou seek through hearty sorrow for thy sinnes this restringent acrimonie shall heale the fountaines that death and barrennesse may no more flow from the minde into thy words and actions t is a good signe of recovery when the disease changeth place so when we are pleased with repentance who woont to please our selves in sinne t is a token that sin declineth in us Secondly by committing thy workes unto the Lord so thy thoughts shall be established and lastly by filling thy soule with such happy thoughts as constant meditation on Gods word will furnish thee with as t is said let thy minde be upon the ordinances of the Lord and meditate continually on his commandements he shall establish thine heart and give thee wisdome at thine own desire 8 Overcome thyne own minde and in every thing as much as possibly thou canst subject it to right reason let not affection or passion master it 9 Set thy minde ever upon some good to prevent the rising of evill thoughts that the tempter may never finde thee at leisure to entertaine him The minde is naturally active and prone to thoughts yea when thou sleepest it hath its motions give it some businesse it cannot be inactive as the earth neglected for want of culture bringeth forth noisome weeds so will the minde evill and vaine extravagancies of thoughts if thou busie it not in good yea the light of reason is eclypsed by the mischievous interposition of vitious thoughts yet tyre not thy minde with too much or too weighty affaires proportion thy undertakings to thy strength the minde requireth some intermissions and rest which otherwise like the fields with perpetuall bearing will grow fruitlesse the unbalasted ship is easily overset with every gust of winde and too much loading sinketh her There is an Arke of Gods secret counsell into which thy thoughts may not looke there are also admirable mysteries out of which God calleth as out of that â—iery bush come not nigh hither put off thy shooes from off thy feet resigne thy thoughts to Gods immensity it is enough to beleeve his truth though thou canst not examine his incomprehensible secrets if thou wilt play with these flames thou shalt burn thy wings God hath revealed enough to make thee happy ambition of knowing more destroyed mankinde Commune with thine owne heart concerning that which may better thee Psal. 77. 6. and make thee happy divine soliloquies are a kinde of rapt to heaven and prepossession of that blessednesse use thy heart to thinke of good and heavenly things and such will thy thoughts words and actions be the heart of the wise teacheth his mouth Custome is a second nature therefore also the wiseman saith Wisedome resteth in the heart of him that hath understanding if the wicked the worst of fooles have any notion thereof it no more resteth with him then lightning in the aire 10 Set God ever beforâ—â—â—ee as a searcher of hearts and that which thou wouldeâ—t be ashamed to speake before others be ashamed to thinke with thy selfe Thoughts are the word of the heart which God heareth who therefore saith wherefore thinke yee evill in your hearts And curse not the King no not in thy thought bee thou pure in heart if ever thou meanest to see God let not thy heart dissent from thy tongue neither desire to seeme more holy then there thou art if thou intend to please him for he is omniscient 11. Pray the Lord to create a cleane heart and to renew a right spirit within thee to encline thy heart unto his testimonies to give thee an heart to know him to prepare thy heart that thou maist truely feare him meditate on him and love him above all and that he who cast out the tumultuous rabble from Jairus house would also be pleased to cast out of thy soule and mynde all those thoughts which offend him or hinder the riasing up thy soule to the life of grace CHAP. XIX Of the thoughts and ordering thereof § 1. Concerning the right ordering the thoughts in respect of some particular passions affections and perturbations of mind in their distempers of love and delight § 2. Of joy reioycing myrth and sorrow § 3. Of 〈◊〉 hatred malice envy § 4. Of impatience patience discontent and a contented mind FOR the right ordering the thoughts arising from some particular affâ—ctions or passions which usually discompose and render the mind lesse apt for the service of God and lesse comfortable to our selves we must ever have in mind the generall rule before laid down that extreame and violent passions of any kind are distempers of the soule which at best befoole a man if not as â—ypâ—crates thinketh make him mad they are like a deluge which rather overflow and drown then refresh the mind they are like an enraged Sea full of hazard they distuâ—be the intellectuals and distract the will look how all things in troubled waters seeme wreathed and disordered which in the still are cleerely seene so is it here the calme afâ—ections are more accommodate for Gods service and our use to come to some paâ—ticulars Love and delight are great 〈◊〉 in this present life every man hath some love and delight there is none that liveth without these The skill is That we set them on right obâ—ects as God Psal. 37. and heavenly things so they cannot fall into excesse and goodnesse so shall they make us good and happy 2. That we pervert not the order we must noâ— love or delight in any thing before God let him be our 〈◊〉 and cheife love and delight and we shall be happy in all that is subordinate 3. That no inferiour love or delight draw as away from Gods love there is a time place and measure for secular delights so far as they are subordinate to God make us more fit for his service and administer occasion and matter of thankfulnesse to him if otherwise if God love us he will take that away from us which else would take us from him a necessary rule for them to consider who too impatiently beare the losse of that they much loved or delighted in 4. That we neither love nor delight in any worldly thing otherwise then to hold it with a loose hand contented to part with it when God pleaseth to take it back again it was Jobs resolution the Lord gave and the Lord hath taken away and blessed be the name of the Lord. Concerning joy rejoycing and mirth the rules are that 1. God would not have us disconsolate but to rejoyce and be cheerfull in him evermore Dedolency melancholy dejectednesse worldly sorrow bitternesse of spirit and secret repining against Gods providence are dangerous symtomes of unbeleefe for if being justified
Angels pitch round about his to deliver them and when we seem most overmatcht they are more with us then can be against us as that fearfull servant saw at last It made David so confident In the Lord put I my trust how say yee then to my soul Flee as a bird to your mountaine all confidence in men their counsels or an arme of flesh is unhappy and must faile beeing under the curse God cannot si fractus illabatur orbis therefore will we not fear though the earth be removed and though the mountaines be carried into the midst of the sea 4. Hearken unto the Word of God whoso hearkneth unto mee shall dwell safely and shall be quiet from fear of evil thou shalt walke in the way safely when thou liest down thou shalt not be afraid herein thou shalt know God's power trueth providence mercy and justice and so trust in him as it is written They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee 5. Love the Lord sincerely the more thou lovest him the more thou wilt rest assured of his love and protection the more perfect thy love is the more it casteth out fear 6. Depart from evill as the Princes of the Philistines said of David Let him not go down with us to the battle leâ—t in the battle he be an adversary to us Set thy selfe to seek the Lord as Jehoshaphat did when many enemies were upon the march against him and atcheived a glorious victory against them Keep a good conscience it shall be a wall of brasse unto thee when that is safe a man is bold as a lion but if we see the smoke of hell ascend there wee must needs faint like the men of Ai when they saw their City on fire Sinne in the conscience maketh men cowardly they may possibly speak glorious words who have timerous consciences but as one said of the fearfull dogg vehementiùs latrat quà m mordet hee must needs feare who hath no peace in himselfe 7. Consider the end of the â—aints sufferings which hath ever been happy in that they are the more partakers of Christ's glory by how much more of his sufferings consider how long they have suffered or thou canst fear none of those things which thou shalt suffer Behold the Devil shall cast sâ—me of you into prison that yee may be tryed be thou faithfull unto the death and I will give thee the crown of life It is true flesh and blood must have it allowance for its infirmity but the more wee can lay to heart the end of the saints so happy that even the wicked affect it and the quiet fruits of righteousness to them that are exercised the lesse we must needs feare the malice of any creature 8. Labour for peace with God give him no rest till he speak it to thy conscience resolve not to let him go untill he blesse thee and assure thee of thy remission in Christ. What hath he to feare whose sins are forgiven the sting of death pâ—lled out who would not dare it therefore the Apostle did because he could say Thanks be unto God who giveth us victory through Jesus Christ this is Faith's victory over the world 9. In thy greatest feares pray more fervently so did our Saviour being in an agony he prayed more earnestly so did Jacob in fear of his brothers long-studied revenge pray that God would open thine eies to see his saving health God many times terrifieth to awaken our drouzie souls and open our mouths to earnest prayer which in prosperity are too prone to the spirit of slumber and coldnesse feare hath many tongues and can open the mouth of the dumb Even Jonah's mariners in their feare will pray and instigate others thereto that one example of Croesus sonne Athis before dumb crying out O Cyrus spare my father and by our misfortunes learne that thou also art but a man sheweth what the violence of feare can do A Prayer against Feare O Lord God almighty dreadfull in thy wrath and indignation against sinners I humbly acknowledge that there is not one of thy judgements which I may not reasonably fear who have deserved them all the miseries of this life terrors of death and future condemnation But O Lord God of consolation assure mee of my sinnes remission and my peace with thee for Christ Jesus sake fill my heart and affections with that measure of thy love which may exclude all servile feare give mee the testimony of a good conscience to comfort me against all vain fears of the wicked lift up the light of thy countenance upon me and assure me that thou who rulest in heaven and earth from the Angel to the worm art my defence and help at hand Thou art omnipotent and canst doe what thou wilt Lord let it be thy will to deliver me from the affliction which I fear that I may live to praise the and declare thy goodnesse toward mee if it be possible let this cup passe from mee if otherwise thy holy will be done Lord suffer mee not for any tryals to fail from thee consider my weaknesse remember whereof thou hast made me that I am but dust and earth soon passing away give me patience to endure thy fatherly hand and full assurance that all things shall work together for the best give me fervency of spirit to pray more earnestly give me that â—aith to which thou who canst not deceive hast made the promise of audience and granting our petitions Give mee an invincible resolution not to let thee goe untill thou blessest me with some happy issue through Jesus Christ my Lord and only Saviour Amen Of Cares CAre is the childe of Providence some say the souls apparitor to summon all it's faculties to it's Senate or Committee it is rather counsels president determining what to pursue and what to decline the weight which moveth all it's wheels that taken off or quite run down all the nerves of providence are loosed and the soules faculties become inactive and resty so as we neither affect the good nor feare the evill Care is the centinel which gives the alarme to awaken wisedom to it's offices the steward of the inward house the Palinurus and pilot which sitteth at the helm to steere and direct the course lest industry be wanting to prudent decrees and resolutions or successe to industry so necessary is this vigilancy of the soule that without it we can neither be profitable to our selves or others in things divine or humane though salvation shall neither be in his care who willeth nor his that runneth but in him that sheweth mercy yet if thou care not to lay hold on his promises and to beleeve and obey thou shalt finde that he that made thee without thy care will not save thee without it because
is before married to some other living person where degrees of consanguinity or affinity hinder where there is no consent of parents where there is no compulsion by violence fear or importune commands of superiors in fine where the marriage is not lawful God joined not and therefore it is no sin for man justly to separate where man unjustly joined 2. Marriage was ordained by God in Paradise in the state of mans innocency wherein hee who best knew his owne work in man and not only what he then was but also what he would be pronounced It is not good that the man should be alone and to shew their neer conjunction hee made the woman of the man that the propagation of all mankinde might be of united two one flesh and the eternal God having taken on him humane nature that being truely God and man he might be the only mediator between God and man honored and adorned marriage with his own sacred presence and first miracle which hee wrought in Cana of Galile how much more necessary now is an helper in the present state of sin and misery wherein the holy Ghost pronounceth it is better to marry then to burn wherein sin hath subjected man to many afflictions and infirmities so that the wisest of meer men said woe to him that is alone 3. The end and fruits of holy matrimony are 1. An holy obedience to God's ordinance who severely chargeth all that have not the gift of continency to observe the lawes of chaste matrimony and thereby to keep themselves undefiled members of Christ's mystical body the Church and not to give the members thereof to an harlot 2. That for the encrease of Christ's kingdome mankinde may be pure legally and orderly propagated 3. That men and women might avoid fornication and the punishments following the same exclusion from the kingdome of God and more varieties of temporal punishments in estate reputation horror of conscience and sundry bodily diseases then are visibly inflicted on any other sinne 4. That man might have a helper in his domesticall affaires bringing up of his children and ordering his family a companion in prosperity and a partner and comforter in affliction 5. That the mutuall love of man and wife might teach us the admirable love of Christ to his Church and his individible unity with her care for her and providence over her In this great mystery not only the Apostle but Solomon in his Song of Songs expresseth Christ's love and the Churches happinesse Concerning the choice to be made I would give my children this counsel 1. In general What ever you doe aime principalâ—y at the honor of God and study to please him in your choice which rule when too many neglect their principall care being to please their carnal parents or themselves by some great portion or estate honour and gaine of powerfull allies beauty qualities and amiable features of those with whom they match not caring how God is pleased or displeased his fearfull judgments follow them so as that which they chose for their delight and comfort proveth their most bitter affliction and the ruine of their family be sure therefore to consult the Lord in thy choice desiring that he would guide thee as in all thy affaires and interests spiritual and secular so specially in this of these the greatest and that which shall render thee either most happy or unhappy therein advise with his oracles for thy direction which in the precept command thee to obey thy parents in all things and to have their consent and in the example of the holy not to engage thy selfe without their consent who will be faithfull counsellâ—rs to thee and have much more experience of the world then thou canst have 2. In particular as the same word saith Be not unequally yoked together with unbeleevers for what fellowship hath righteousness with unrightcousnesse what communion hath light with darknesse what part hath hee that beleeveth with an Infidel what agreement hath the temple of God with Idols In such an unhallowed union they cannot with the same minde and spirit serve God together in praiers and holy exercises of religion nor be united in holy peace who are not in God nor bring up their children with mutual care in the feare of God nor can the many bitter dissentions hence arising be avoided nor the calamities which usually follow such divisions God having so expresly forbidden such marriages See Exod. 34. 1 2. Deut. 7. 3. Gen. 6. 1 2. 1 King 16. 31. 1 King 21. 25. 2 King 8. 18 27. 2 King 11. 1. 2 Chron. 22. 10. I may conclude of such as Sampson's father and mother said Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised Philistines 3. Reason will advise thee not to be ambitious of matching in a family or to a person too unequall in fortunes or condition if thou marry too low thou callest thy judgment or integrity into a difficult question if too high thou hast taken up an honorable burden the equal yoke is best 4. Choose neither for nor without an estate and such a beauty as may please thee riches and beauty are very considerable to him that would live and love but vertue is incomparably better then both it is hard to feed a poore wife or to endure the usual insolencies of the rich to love the ill-favoured or to be secure of the beautiful 't is a misery wilfully incurred for wealths sake to condemne ones self to a loathed bed and it is an undoubted madnesse to aspire to the enjoying that beauty wherewith chastity seldom dwelleth which may please many and displease and make thee unhappy God hath shewed his admirable power and wisedom as in all the creatures so in the countenances of men and women in that within little more then the compasse of an hands breadth he hath made such variety as that among millions of millions there are none either much unlike or absolutely like in all lineaments yet had hee not made as much or more variety in the mindes and affections some one beauty for proportion colour feature and genius must have been the adored and therein unhappy Helâ—na the Cynosure of most mens loves the admired piece of nature and breeding the load-stone drawing all affection into a turbulent and restlesse center of corrival-ship but his providence is also seen in the variety of love and liking some like the black as to them most beautiful therefore the Moors made their Gods black and flat-nosed and the Barbarians made theirs yellow both shewing what they esteemed beauty for seeing their complexion proportion and lineaments were in their power who made that which they would foolishly and did impiously adore no doubt they would strive to give them the greatest perfections of beauty and lovely proportion as the
and amity that they give not scandal to others nor create mutual bitternesse to themselves Mutual love is gods blessing on thy family a praeludium of heaven in thy house a comfortable pattern to thy children like the sun-beams on thy possession as the dew of heaven on thy fields which maketh all look cheerfully and be fruitful a state that cometh neerest up to that blessed Paradise-oeconomy of Adam innocent a blessing which maketh every estate such without which no store is blessed k Pro. 15. 17 Better is a dinner of herbs where love is then a stalled oxe and hatred therewith l Pro. 17. 1. Better is a dry morsel and quietnesse therewith then an housefull of sacrifices with strife 4. That they do cheerfully and willingly communicate in all that which God hath given them in prosperity advising in adversity comforting each other with such sympathy in joy and sorrow as is in them who are truely one flesh 5. That they bear each others infirmities never taking things spoken or done in the worst sense nor making every trivial matter an occasion of quarrel or alienation of affection but passing by them so as that they may seem rather covered in love then excused in judgement or approved in stupidity in which practice Satan may be beaten with his own weapon while that every occasion which hee administred in hope to former discord being prudently used to demonstrate the invincible love of the party suffering and willing rather to put up injury then to admit the least breach of amity by retaliation more endeareth them to each other 6. That they join hands and hearts to assist each other in the way to heaven See 1 Cor. 7. 16. 1 Pet. 3. 7. 7. That they mutually defend each other so Michol preserved David when Saul sought his life so prudent Abigail endeavoured Nabal's preservation they must not be false Delilahs to conâ—ederate against the lives or estates of their husbands 8. That they neither unjustly take nor justly give occasion of jealousie which ever embittereth the otherwaies most happy families Jerom's rule is here to be commended to women m Etsi negagata non feceris tamen deforme putes testimonium si rogeris Hier ep 2l 9 though thou yeeld not being asked yet think it an odious testimony to be asked hee comes to neer who cometh to be denied The Duties proper to the Husband may appeare in these following Rules 1. Let the n 1 Pet. 3. 7. husband dwell with his wife according to knowledge giving honor to her as the weaker vessel as being co-heires of the grace of life that their prayers be not hindred where there needeth reproof let it neither be rough odious injurious publick clamorous nor disgracefull but allayed with such wisedome and opportune perswasions as may not only reform but endeare in the most happy wedlock there may be some matter of just dislike and therefore due cause of reproof it much concerneth thee to know thy wives faults but not to hate her for them let the rule be either beare thy wives faults if tolerable with patience or amend them with direction if they are intolerable in this thou makest her better in that thy selfe 2. Let a man love o Eph. 5. 33. his wife as himselfe esteeming nothing too good or dear for her good as Christ loved his Church which concludeth nothing for them who impiously and cruelly afflict their wives with stripes or otherwise for God saith p Col 3 19. Husbands love your wives and be not bitter against them it is uncertaine whether they have evil wives but certain that they deserve such who can no otherwise governe then by blowes Neither doth this binde any man to an indiscreet much lesse an impious and dangerous indulgence to his wife wherein she desireth that which needs must or probably may hurt her self her husband or family it is love and wisedome to deny her that 3. Let a man maintain his wife in cloaths and necessaries according to his estate so as shee may live cheerfully with him not as servant but as a partner in his estate 4. Let the husband use all comity holy gratious prudent and peaceable language as a pattern to all his family so specially as a pledge of love to his wife neither like rugged Nabal nor fond and vaine which commonly changeth into fits of extream bitternesse for who can like such inksome levity 5. Let the man heare the wife's advice but never be transported beyond better reason nor carried thereby against the holy will of God as Adam whose dreadfull sentence bare this cause in the front q Gen. 3. 17. because thou hast hearkned to the voice of thy wife as r 1 King 21. 25. Ahab hearkned to the voice of Jezaâ—el as s 1 King 11 3 Solomon whom his wives most fearfully corrupted t Anilâ—e mihi liber videatur cui mulier imperat cui leges imponit praescribit iubet vetat qui nihil imperaâ—â—i negare potest nihil recusare audetâ—â— ego verò isâ—um non modò servum sed nâ—quissimum servum etiamsi in amplissima â—amilta natus sit appellandum puto Cic. pared omnes sapientes liberos esse c. The Orator could say of a man so awed by his wife I doe think that hee ought to be called not onely a slave but truely the worst of such Concerning the proper dueties of Wives I sinde these three principle rules 1. Let the wife be u Eph. 5. 22. Col 3. 18. subject to her husband as unto the Lord in every thing for the man is the wife's head w 1 Tim. â— 9 12. shee was made for man God permitteth not the woman to usurpe authority over the man this duety comprehendeth love x Eph. 5. 32. reverence aiâ— and assistance doing her husband good endeavouring to content please and comfort him See Pro. 31. 11. contrary to which is the imperious command of the domineering wife unreverend speech or action neglect of her charge through pride sloth or riotous wasting her husbands estate 2. Let her be chaste modest and silent the Scripture expresseth this by y 1 Pet. 3. 5 6 1 Pet. 3 1 c. 1 Tim. â— 9 10 chast conversation coupled with feare impudency and chastity are rarely compatible and modest apparreling which becometh women professing godlinesse andâ—let the women learn with all subjectionâ— a meâ—k and a quiet spirit are of high esteem in Gods sight this is God's rule by what law they live who think it religion and good policy by their loud and quarrelsom tongues bitter spirits of contradiction and otherwise to master their husbands and cantonize themselves I know not it is certain these are heavy crosses and no better then the sad furies possessing and so restlesly haunting the house of a wretched man that hee may well take up that old bemoaning z Hei mihi nec sine te nec tecum vivere possum Woe is
strengthen our Faith give us assurance of thy favour and mercy toward us shed abroad thy love in our hearts that all things even our sorrowes may worke together for the best to us in mercy asswage the sorrowes of this thy servant with the comfortable assurance of an happy issue give her patience to beare and ability to overcome her tryalls it was the word of justice which appointed this affliction but Lord whose mercy is over all thy workes allay the rigor of that sentence mitigate her paines speake comfort to her soule give a powerfull assistance to her weaknesse O gracious father by the power of whose word man is thus brought into the World give her a speedy and safe deliverance now that the child is come to the birth give her strength to bring forth to the encrease of thy Kingdome through the new birth by water and the holy Ghost to the comfort of thy now afflicted servant the Fathers joy and the praise of thy holy name through Jesus Christ our Lord and Saviour Lord heare and grant these our Petitions and what ever else thou knowest more needfull for us through his merits in whom thou hast promised to heare us in whose mediation and words we present and conclude our petitions saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. A thanksgiving for a Woman after her Deliverance O Lord God of our salvation who mercifully enclinedst thine eare unto us in our feare and distresse who appointedst in thy Law that she should bring a paire of mourning Turtles who had not a spotlesse Lamb for a sacrifice of thanks-giving it is the same thy clemency who wilt now accept their repentance who have not that unblemished innocency which can abide the tryall of thy severe justice and their hearty desire to be truely thankfull who have nothing worthy thy acceptance to render unto thee Lord therefore accept what thy selfe hast given us to bring before thee an humble and hearty desire to returne thee the fruits of our hearts and lipps the sacrifice of praise and thanksgiving as for all thy fatherly mercies so particularly for that thou hast asswaged the sorrowes of this thy servant with a comfortable Issue that thou hast given her patience to beare ability to overcome her tryalls and strength to bring forth that by thy mercy mitigating her paines thou hast allayed the rigour of thy sentence which thy justice pronounced we acknowledge thee to be the only Lord in whose hands are the Issues of life and death the God of our health and salvation And now ô Lord perfect thine own worke as thou hast delivered thy servant from her feare and sorrow so give her an heart ever to trust and rejoyce in thee as thou hast given her this fruit of the wombe so make him an accession to the encrease of thy Kingdome by the spirit of regeneration sanctify him and keep him in his tender yeares from sinne and all the malitious assaults of the enemy give thy holy Angels charge over him to keep him in all his waies that he may grow up in thy faith feare and love so that in what ever condition thy good providence shall set him his interest and assurance may be of his election and salvation in Christ Jesus Lord accomplish thy worke of mercy to thy servant repaire her health and strength give her a faithfull heart carefully to imploy the same in thy service and the holy education of those thou hast given her assist her in the whole remainder of her life that she may pay all her vowes made to thee in her feare and trouble let the tast of these bitter fruits of sinne give her a more fervent love to thy mercy pardoning it and a greater hate to all that which offendeth thee lead her in thy waies teach her so to number her daies that she may apply her heart unto wisedome make her more and more fruitfull in all good workes and zealous of thy lawes so that her life may appeare not only restored but also improoved and made more happy to the glory of thy great name the good example of others who shall see as thy worke of mercy on her so the effects of that worke the fruits of sanctity in her to the further assurance of her conscience before thee confirmed by the experience of thy mercy in her deliverance and preservation and to the salvation of her body and soule to all eternity through Jesus Christ our Lord and onely Saviour AMEN Directions for the Sick CHAP. XXXV § 1. As all afflictions sanctified so sicknesse profitable for Gods children many waies § 2. How it may become so to us § 3. Duties of them that visit the sick 1 THere is nothing constant in this world but inconstancy and change of all things We are borne with a condition of dying mortality beginneth with life â—our sicknesse with our health we bring it from the wombe as derived to us from our first parents from the houre of whose transgression death tooke date and in the commencement of sicknesse he began to dye according to the sentence from which he became mortall and now all flesh is grasse and all the goodlinesse thereof as the flower of the feild the grasse withereth and the flower fadeth quickly and certainly though insensibly we perceive it soone withered though we cannot mark by what degrees it changeth so age and infirmity stealeth on 2 The good God as he is severe so is he mercifull neither loosing mercy in his justice nor his justice in his mercy There is nothing which befalleth the elect but it hath some good in it or by it to them accrewing Concerning afflictions David saith it is good for me that I have beene in trouble The very death of the Saints bitter as it is to flesh and blood is mercy to them blessed are the dead which dye in the Lord not only that they rest from their labours but also in that it is to them the death of sinne and passage to eternall life and so our sicknesse is profitable though it be the rod of an almighty Father it shall like Moses rod sometimes in the dreadfull shape of a serpent serve to divide the bitter waves and open us a passage to our eternall rest and so the decayes of these earthly tabernacles shall daily bring us neerer to the repaire of our eternall building in heaven therefore God sendeth sicknesse upon his dearest children whom he could as easily have rescued from death by a translation as he did Enoch and Eliah but hee maketh their sicknesse many waies proâ—itable unto them as by preparing them unto death by repentance and calling upon the Lord by weaning them from the love of this life by teaching them patience and subjection to the hand of God whereas impatience like the sea turneth all that which falleth into it even the otherwise sweet and comfortable blessings of
direct to salvation comfort the soul and make a man truly wise but only that which cannot be false that only is the ground of faith whatsoever is lesse is but opinion at most this infallible certainty is only in the word of God who cannot lye Let others magnifie traditions of men I will learne my religion here who but God could teach me Gods will and the mystery of salvation If the Oratour did justly reprove him that learned Greeke at Lilybaeum not at Athens and Latine at Cilicia not at Rome how much more culpable are they who neglecting Gods word will elsewhere learne religion 3. God hath spoken at sundry times and in divers manners by the Prophets and Apostles whose writings the same his infallible spirit endited to reveale his will concerning the duty and salvation of man and for a constant and unchangeable rule of faith and manners leading to the same As when he had shewed the Israelites his power and providence to feed them with Manna from heaven hee commanded that a part thereof should be laid up for posterity in the golden urne so when those divine clouds the Prophets and Apostles had showred downe their heavenly food of soules the commission was to them all which was to some write this for a memoriall in a booke Exod 17. 14. write the vision and make it plaine upon tables Habac 2. 2. what thou seest write in a booke Rev 1. 11. write for these words are true and faithfull Rev 21. 5. This is that Manna which was accommodate to every Palate it was milke to the child and strong meat to the man the Scripture is for all estates ages and conditions 4. Though the Scriptures are the only infallible dictate of the holy Ghost appointed to be the rule by which to try all doctrines yet the preaching of the same word expounding applying it by the Ministers of Christ is likewise the ordinance of the same God assisted by a sufficient measure of his spirit to the edifying and salvation of the hearers so is it the power of God to salvation to every one that beleeueth he hath said it is not you that speake but the spirit of your father which speaketh in you and take heed unto thy selfe and unto the doctrine for in doing this thou shalt both save thy selfe and them that heare thee 5. As Christ was the Prophet which God promised to raise up which every soule must heare which will be saved so was and is his spirit now speaking in the Preachers of the Gospell See Luk. 10. 16. and as salvation is by faith onely so is faith by hearing and that by the Word of God and how shall they learne without a teacher or preach except they be sent and furnished of God when he sent the Angell to Cornelius he could by the same have instructed him concerning his will but he remitted him to the Ministrie of Peter so when Christ appeared to Saul on the way he could as easily have told him what he should do as send him blâ—nd to Ananias to restore him at once a double light but he would thus teach men a reverend esteeme and dependance on the ministry by which his purpose was ordinarily to bring men to faith and salvation To incite us to this duty of hearing let us consider that 1. As Aaron must be heard when he went into the holy place and the Prophet must heare the Word at Gods mouth and warne the people thereof upon paine of death so if they will not heare and be warned they wilfully perish 2. The Word is Gods Scepter of his Kingdome 't is his great mercy to give the light of the Gospell to a people as a starre to lead them to Christ when hee removeth the Candlesticke from others by nature as good as they The Queene of Saba said that Solomons servants were happy in that they might stand and heare his wisedome how much more happy are they who may in the Gospell heare the wisedome of Christ and be sensible of his saving power therein 3. This word as God owneth it for the dictate of his spirit and his ordinance so doth he indeed make it effectuall to convert the soule to make the simple wise unto salvation and the wise perfect and throughly furnished to all good workes 4. Hereby Satans Captives may be brought to repentance acknowledge the truth recover themselves out of his snare 2. Tim â— 24. to whom they must else like those care-bored servants be in vassalage for ever 5. The word of truth is safely heard though not alwaies so preached truth begetteth malice and so createth danger to the speaker where itching eares will not endure sound doctrine 2. Tim 4. 3. 6. It is the word of reconciliation 2. Cor 5. 19. the embassie of God to entreat us to be reconciled to him in Christ it profereth peace if we will embrace it if we hearken unto it as Jothan said God will hearken unto us it is the gladsome tydings of salvation the Gospell of peace Rom 10. 15. the savour of life to them who receave it as of death to them that reject it or neglect it every sermon setteth before us life and death blessing and cursing that we may choose as Fabius said to the Carthaginians when he shooke his robes In this bosome I bring you warre and peace choose which you will 7. The dangers are unavoidable to the refuser to heare this word 1. It is a desperate condition to be deafe to the ordinary remedy appointed by God to cure us read 2. Chron 36. 15. c. The Lord God of their fathers sent unto them by his Messengers rising early and sending because he had compassion on his people and on his dwelling place but they mocked the Messengers of God despised his words and misused his Prophets untill the wrath of God arose against the people and there was no remedy Therefore brought hee up them the King of the Chaldeans who slew their yong men with the sword c. See Jer. 19. 15. Jer. 29. 18 19. Jer 25. 8. 9. c. Levit. 26. 18. c. Deut. 21. 13. 15. Therefore did we heare a voyce of trembling and fear and not of peace therefore a voyce is heard in Ramah lamentation and bitter weeping for indeed hereby men desperately prevoke God Heb. 3. 16. It is the height of rebellion against him wherein they will admit of not treaty Deut. 1. 43. Isay 30. 9. the Physitians say deafnesse in a sharp fever is a signe of madnesse 't is nothing lesse here God will give them over to strong delusions to beleeve lies and be damned who will not receive the love of truth that they may be saved I will choose their delusions saith the Lord and bring their feares upon them because when I
called none would answer When I spake they did not heare the best that a contemner or neglecter of Gods Word can expect is to be severely afflicted that at last hee may hearken and learne to acknowledge with David before I was troubled I went wrong but now have I learned thy testimonies as Elihu said Job 36. 15. he openeth their eares in oppression 2. God will cut him off Act. 3. 23. Jer. 7. 13. 15. Deut 30. 17. 18. they are none of Christs sheepe who will not heare his voyce they dispise Christ Luk. 10. 16. whose word it is Math. 16. 20. therefore shall it be more tolerable for Sodome and Gomorrah in the day of judgement then for them 3. God will not heare them when they crie unto him in distresse Though they cry in mine eares with a lowd voyce yet will I not heare them and againe he saith as I cryed and they would not heare so they cryed and I would not heare saith the Lord Zach 7. 13. 8. 8. The fruits of hearing are very necessary and most comfortable The Tempter laboureth to keep us from Church by presenting us many lets pleasures profits and the like whose losse he pretendeth if we spend an houre to heare but upon a due account it will appeare that never any faithfull hearer lost by performing this duty for 1. Faith is by hearing Rom 10. 17. faith apprehending all the riches of Gods mercy in Christ. 2. Hereby thou shalt understand the feare of the Lord and finde the knowledge of God sound wisedome and understanding to preseâ—â—â— thee and deliver thee from the way of the evill man 3. Hereby thou shalt abide in Christs love and live as it is written encline your eare heare and your soule shall live I will make an everlasting covenant with you see Joh 15. 10. Rev 3. 20. 4. It is the better part that one necessary thing which shall never bee taken away Luk 10 39. what ever else with expence of pretious time we get shall puickly bee taken from us but the treasure we gaine in hearing Gods word shall goe with us to eternity 5. The holy Ghost accompanieth his owne ordinance though â—ot alwaies in visible effects as Act. 10. 44. c. yet in that which is better to the hearers justification by faith whereby Christ becommeth ours to his sealing with the spirit of promise and being made fruitfull to all good workes all which is better then faith of miracles which a man may have and yet be a reprobate Math. 7. 22. 23. 6. They are blessed who heare the word of God and keepe it blessed with health and plenty peace wisedome an attentive care makes a prudent heart He that hearkneth unto Councell is wise and which is best confidence in Christ who never faileth trust 7. Their prayers shall be heard If yee abide in me and my word in you yee shall aske what yee will and it shall bee done unto you it was the answer of God to Josias by the Prophetesse Huldah because thy heart was tender and thou didst humble thy selfe before God when thou heard'st his Words against this place I â—ave even heard thee also saith the Lord lay up his words on thy heart saith Eliphaz Job 22. 22. 27. thou shalt make thy prayer unto him and he shall heare thee The lets unto the right performing this duty are 1. Hardnesse of heart as 't is written they refused to hearken and stopped their cares that they should not heare yea they made their hearts as an adamant stone least they should heare the law and againe this peoples heart is waxed grosse and their eares are dull of hearing and againe if yee Will heare his voice harden not your hearts Miserable is the state of those deafe adders who refuse to be charmed who is so deafe as hee that will not heare The deafe heart is incomparably worse then the deafe eare this is an affliction that a sinne this a bodily infirmitie that a spirituall and fearefull curse there may bee true comfort in this there can be none in that The deafe man is secure from the dangerous voices of railers and slatterers and though he be deafe to man may listen and freely speake to God have his comfortable soliloquies wherein hee may confer with his own soule as by writing he may speak to others and by reading heare others speake nor can I more doubt concerning the inward comfort of the naturally deafe then of the infant who though he cannot understand the outward ordinary meanes yet is capeable of the spirit of sanctification and consequently of salvation as may appeare in Jeremie sanctified from the wombe and John Baptist in the wombe As it is in not receiving the sacraments which represent Christ to the other senses so in not hearing the word it is not the privation but the contempt which condemneth Where God denieth either meanes or capacity hee can save by some other way of applying Christ to the elect then he hath revealed to us whom it concerneth not we being made capable of the word preached therefore unexcusable if we will not hearken and obey that we may be saved 2. Unbeleefe if we beleeve not Gods threatnings and promises neither the law nor Gospell can profit us The faithfull Minister prepareth to give amongst others to unbeleevers also the sincere milke of the word that they might grow thereby but as the true mother to the dead child when I rose in the morning to give my child sucke behold it was dead said she 3. Want of discerning spirit and true wisedome the word of God is a reproach to the uncircumcised eare the carnall apprehended it not hee that is of God heareth his words therefore yee heare them not saith Christ because yee are not of God he that is not of God heareth us not hereby know we the spirit of truth and the spirit of errour every one that is of the truth heareth Christ's voice When for mens obstinacy God giveth them over hearing they shall not understand 4. Corruption of a carnall heart ever resisting the holy spirit we are naturally deafe to Gods word till Christ say to our spirits as to deafe man Ephphata be opened a naturall Gileadite hath taken the passages of the soule and nothing can enter which speakes not it Shibboleth which pronounceth not according to its custome and affection the itching eare cannot endure wholsome doctrine Herod cannot endure to heare his incest reproved nor Ahab his murder the Pharises their hypocrisie nor Demetrius his artifice of silver shrines the Grecians must have wisedome the Jewes signes and wonders the nice compture of the words witty and pleasing things because they bring only a carnall eare the Atheniaus some newes the Gospell to Gallio is but contention of words and questions of names Jeremies preaching truth