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
neighbour the necessitie and excellency thereof the conditions and signes of it § 3. Of friendship what it is of what excellent fruits of the true end and lawes thereof what choice we are to make of friends and whom to avoid § 4. Of love to enimies how we ought to love without any malice and to make a right use of them 1 LOve towards that which God loveth is love of all that which is good and that which beareth his image as the rationable creatures Angells and men this is either to our selves neighbours or enemies 2. Love to our selves either is such as is 1. Common to all men who by the instinct of nature desire to preserve themselves though blinded by sinne they eftsoone mistake the meanes and end or overmastered by some malignant power to which they have dangerously yeelded themselves they doe somethings to the contraâ—y the Epicure thinketh the meanes to make him happy is to indulge to sensuality and pleasures taken up at any rate because hee taketh them to be his chiefe good and end to which hee liveth he beleeveth himselfe to be only that externall man whom hee endeavoureth to preserve by a brutish pleasing himselfe so that indeed he loveth not himselfe 2. Proper to the good who justly love the inward man the image of God in themselves whom they strive to preserve in his integrity they wish spirituall good to him carefully use Gods ordinances thereto in him they delight as in present good thoughts memory of good past and hope of future for this they mainely care this they defend though with losse of things externall and secular for this they beat downe the body with fastings watchings and prosecution of holy duties Philautiâ— proper to evill men is that blind foolish selfe-love which measureth all love and friendship by that most ignoble scale of the vulgar some temporall advantage to the selfe-lover a crewing who therefore truely loveth no man because neither in nor for God but for his owne sake such doe not truly love themselves but being selfe-deluded hate their owne soules because they love sinne the souls distemper sicknesse and destruction this commonly goeth with a vaine complacency admiring the Minerva's of their own braine and liking themselves in those things which they readily condemne in others as Judah did Gen 38. 24. the selfe-lovers hieroglyphick may be the Ape easily taken while shee sitteth admiring the beauty of her hard-favoured young this vice is an uncharitable living to our selves our own ease and pleasures as if we were borne only for our selves or that our country neighbours friends naturall affections or God himselfe had no part in us so Nabal loved himselfe That wee must love our selves in God is more then evident by reason who so neere us as our selves and Scripture which saith thou shalt love thy neighbour as thy selfe thy selfe first charity beginneth at home and truely that thy love may be a rule and measure unto others He that will be evill to himselfe to whom will he be good Thou wouldest not have thy servant drunken nor thy son an adulterer least they perish eternally and wilt thou be such thy selfe For shame love not thy selfe lesse then others and doe not thinke it lesse necessary for God to have good servants then that thy selfe have such We are the Temples of Gods spirit the image of God the purchase of Christ Jesus for whom hee gave no lesse then himselfe to death it were desperate impietie to undervallew that which cost more then a thousand worlds were worth with profane Esau to set so poore a rate as a portion of meat or a little temporall pleasure upon an immortall soule if we love God wee shall love our selves for him which must be only in that true sanctity which pleaseth him we shall not love our selves more then him that were an inordinate selfe love concerning which it is saied he that loveth his life shall loose it 1. Love to our neighbour is charity to him that needeth our helpe to whom we are holily and constantly united in God he is our neighbour to whom we can administer or of whoÌ„ we may receive help This love hath for its object all men respectively without exception of enemies neither is it as some vainly dreame an arbitrary affection for if we love God is in us but if not against us but that which is simply necessary to the essence and being of true religion without which it can no more be then fire without heat then a man without a soule some therefore call it the forme of vertue giving it name and being There can be no religion without wisedome nor any acts thereof better then the unsavoury sacrifice of fooles with which the all-wise God can never be pleased wisdome is that same salt of the covenant with which every oblation must be seasoned nor can there be any more true wisdome without charity then that which is in the devill who is as malicious as subtile if any thing be contrary to love that wisdome descendeth not from above but is earthly sensuall and devillish without charity speaking with tongues of men or angells is but as a sounding brasse and tinkling cymball prophesie faith almes martyrdome and whatever els seemeth or is externally excellent without this is worth nothing there can be no sanctimony without love Love is the summe and fullfilling of the law the end of the commandement and nothing is good which is not for it end but rather a false image a counterfet of vertue as the covetous mans wisdome to devise meanes of gaine is noe true vertue neither his seeming justice wherein he absteineth from oppression and extortion for feare of some greater losse to himselfe nor his temperance for love of mony forbearing all costly luxury nor his valour venturing sea and land to gett riches so neither is the malicious mans almes any good worke to himselfe he not doing it for Gods sake did he then for the same love he should love his enemies also his prayers are no obedience to God who commandeth in case of enmity to leave the gift before the altar and first endeavour reconciliation Christ in effect saieth as we have formerly noted herein as Joseph to his brethren Genes 43. 3. yee shall not see my face except your brother be with you let men joyne in heareing Gods word and say Amen at the Churches prayers let them be baptized receive the Lords supper be called Christians seeme the most strict men in religion yet is it only charity which distinguisheth between the sons of God reprobates in this the children of God are manifest the children of the devill whosoever doth not righteousnes is not of God neither he that loveth not his brother nor can there be love of God without it if any man say he loves God
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
parity of manners conciliateth love but Gods love createth our likenesse to him hence is it that the most excellent creatures love him most whereby they are made such some think that ardency of love denominateth those Angells which stand in Gods presence Seraphim certaine it is such are we as is our love our manners are not estimable by that which we knowe but by that we love good or evill love maketh us such if we love God we are godly if the world worldly if sinne sinfulf all men the best of all doe sinne but the wicked only love sinne looke how the glasses species are as is the posture thereof if you turne it to heaven you see only heaven in it if to the earth only earth so is it in our love the soules looking-glasse wherein we may see and judge of our selves 6. Without this love there can be no true happinesse for the wrath of God the severity of his justice remaineth for those who hate him give him all that a sinfull soule can desire make him times minion the worlds favorite you can make him nothing better then a devill But with the love of God though a man may possibly seeme or be said unhappy he cannot be so for all things worke together for good to them that love God prosperity adversity life death all things shall finally advantage them he that seeketh the love of God must looke for many enemies but contrary to their intentions they shall doe him good the love of the world is sweet at first but bitternesse in the end and the love of God hath many sharpe trialls at first but in the end shall be most comfortable This love is that divine Elixer which maketh the vile pretious an indeficient treasure which whosoever hath can never lack that which is good he that hath it not can never be the better for all hee hath what good or salvation can he expect who is so unhappy as not to love the fountaine of all blessednesse what can hee reasonably feare who loveth an omniscient and righteous God who is a pleanteous rewarder of those that love him Though we cannot be saved for any desert of Love to God for it is his mercy not our merit wee cannot be saved without it if any man love not the Lord Jesus let him be anathema maranatha 1. Cor 16. 22. 7. So excellent is this one possession that Paul counted all but meere losse for it dying Joshua left this as the chiefe legacie to his friends and family concerning whom hee resolved as for me and my house we will serve the Lord take good heed therefore unto your selves that yee love the Lord your God he need no more it is better to love God then to be heire of the world if thou canst not know this living thou shalt when thou art dying let my children faithfully love God I wish them no greater blessing who with my soule pray they may be truly blessed A Prayer for love to God O Lord God Almightie great and glorious who art cloathed with Majestie the beauty of holinesse perfection of beauty who hath filled heaven earth with the gratious effects of love and goodnesse I thy poore creature prostrating my selfe before thy mercy seat humbly acknowledge the many sinnes which render me utterly unworthy ever to appeare before thee specially that great ingratitude which maketh me ashamed to speake unto thee who art the searcher of all hearts yet in assurance of my acceptance in the son of thy love who now sitting at thy right hand maketh requests for me I am bold to pray thee to fill my heart with thy love which is better then all things that with my soule I may desire thee in the night with my spirit within me seeke thee early O Lord though the remainder of sinne in me create me many distractions though fraile flesh and blood starteth at the apprehension and feare of thy just judgments or murmur at the bitternes of thy present corrections yet thou knowest all things thou knowest that I love thee though with a fraile yet with a sincere heart and love with thine owne spirit infused into me O Lord my soule thirsteth after thee and thy holy presence in my sanctification and full assurance of thy mercy Therefore according to thine owne promise who caâ—st not deceive sanctifie me herein that I may love thee more and more cleanse me from all my sinnes create that purity of heart in me which may assure me of a capacity to behold thy goodnesse in the land of the living fill my lips with grace diffusive of it selfe to thy glory and the ministration of grace to the hearers guide me in the whole course of my life in that holinesse which may please thee disburden my conscience of all that guilt which leaveth me in any feare of that way by which thou hast appointed me to come unto thee and thy kingdome of glory that no afflictions paines feaâ—es or terrours of life or death may be able to separate me from thy love in Christ Jesus Blessed Lord only assure me of thy love and let thy holy will bee done with me I am thine thou madest me to thine owne image thou redeemedst and repairedst the same by thy free spirit when I was dead in trespasses and sinnes thou neither madest redeemâ—dst nor sanctifiedst me for my selfe therefore when thou doest that with me which shall best please thee in the advancement of thy glory in my salvation thou makest me happy in the end of my creation redemption and sanctification Lord it was thine owne free love which by revealing thy selfe and the inestimable riches of thy mercy to mee made me knowe what I had to love in thee neither didst thou finde in me any thing worthy of thee but the effects of thine owne love which in my election before I was determined to make me an object of thy mercy therefore thou who art Love didst set thine own image on me thou best knowest that I am of my selfe but worthlesse dust and earth and by my sinnes a masse of corruption such as onely can displease thee and deserve thine anger but O Lord God of mercy who foundest me a child of wrath and madest me a sonne an enemy and reconciledst me by the death of thy holy sonne Jesus accomplish the worke of thine owne mercy in me and love me still give mee an heart to love thee so above all with all my soule minde and might love that which thou hast wrought in my heart cherish thine owne graces in me though my love be full of imperfections yet thy worke is perfect in thee is no shadow of change Lord for thine owne loves sake now make me such as thou maist love me to eternitie through the merits of thy sonne Jesus Christ my Lord and blessed Saviour AMEN CHAP. XVII § 1. Of love to our selves of the kindes thereof § 2. Of Love to our
the opinion of the unwise wicked doe but consider that wise men looke most to the end that they have rightly proposed to themselves which if they attaine their worke is done whether by force or counsell they passe not they looke to the end through just meanes Suppose thine end is to overcome thine enemie if thou mightest make free choice of the meanes tell me wouldst thou overcome him by good or evill by vertue or violence by excelling him in goodnesse or equalling him in evill 'T is an epidemick madnesse to thinke there is no victory but in violence and requiting evill with evill becomming as damnable as their enemies 9. Lastly resolve that every injurie shall better thee doth thine enemie hurt thee Let it occasion thee to pray for him aud to enter into a serious examination of thine owne heart whether thou hast not injured him or some other upon discovery of injury done by thee repent and give satisfaction that God may give thee thy quietus est so will hee in his good time judge for thee ever looke to the hand that smiteth thee Assyria is but the rod of Gods anger God raised up enemies to Solomon It may be that God bad Sheimei curse be not like the foolish dog to bite the stone cast at him but looke to the cause which being removed the effect shall cease There are who bend their tongues to shoot out bitter words which God permitteth to admonish his servants of some unrepented sinnes which being discovered and repented of they proove ike Jonathans arrowes shott to warne not to wound Thy friends may possibly not see or seeing dissemble thy faults marke well what thine enemies say of thee let their vigilant malice apt to accuse thee make thee more carefully watch over thy waies least thy failings advantage them or give them just occasions of reviling thee and as Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching hold of them so doe thou all occasions of calumny how many men haâ—â— perished in their sinnes unseene had not the malice of enemies awaked admonished them And like Jason Phereus enemy cured them by wounding them Selfe-love is ever blinde and true friendship sometimes but malice hath a thousand eyes this Serpent is quick sighted to find out others faults seeing I cannot but be faulty and would not be so I had rather want many acquaintance then some enemies who may amend mee though for ill will I owe much to many good friends for other offices but most to mine enimies for this who yet through Gods mercy never hurt me but to the greater advantage of my soule I hope they who never could never shall A Prayer for Love and Charity O Lord God of mercy and compassion we humbly acknowledge that so many continuall have our rebellions been against thee that we deserve thine anger and that thoâ—â— shouldst arme all the hoste of heaven and the creatures under heaven against us but we humbly pray thee to pardon us for Jesus Christ his sake give us hearts to repent before the consummation of thy feirce wrath the day of thine anger come upon us to agree with our adversary quickly while we are yet in the way to seeke righteousnesse that we may be hid in the day of thine anger Lord our hope is in thee make us not a reproach to them that hate us withold not thy tender mercy from us let thy loving kindnesse and thy truth preserve us Thou who art the God of love and unity set thine own image again upon us and as thou hast loved redeemed us in the son of thy love Christ Jesus so give us hearts to love one another that thereby all men may knowe that we are his Disciples Lord deliver us not to the will of our enemies and oppressours but forgive us all that wherein we have any waies injured or justly offended our brethren make our waies so pleasing in thy sight that thou maist bee pleased to make our enemies at peace with us Turne their hearts and mischievous intentions as thou didst revengefull Esau's give them a true sight and sorrow for their sinnes that they may repent and bee saved Prevent and divert their malice that it may not proceed further to hurt themselves or us restraine the tempter that he may no more be able to set variance and his owne bitter influence malice and enmity between those whom thoâ— hast united by their adoption in Christ Thou hast promised the blessing on brethren who live together in unity give us that spirit that we may hold the sacred band thereof in peace that we may not bring a scandall on thy truth that our prayers be not hindred that our soules may be delivered from the snares of death in which the malitious are holden that we may all meet cheerefully before thy tribunall in the holy communion of Saints and blessed unity of the body of Christ to whom with thee O Father of love God of peace and the holy Ghost the comforter be rendred all honour glory praise and dominion in heaven and earth for ever and ever AMEN CHAP. XVIII § 1. Of the soule faculties thereof affections minde and thoughts in generall § 2. Of the corruptions of the heart the danger and difficultie of the cure § 3. Of the necessitie of right ordering our thoughts § 4. Rules of practice 1 THere are many things of whose being we know whose quality we knowe not all confesse wee have a soule which commandeth and restraineth in us what a one it is none can tell hence are those many disputes about its essence seat and subject with the subordinate faculties of it no man hath throughly beene acquainted with this secret governour in man some have defined it an harmonie some a divine vertue a particle of the deity some the most exile slender aire some a blood some heat or fire some number so innate is errour that we most erre concerning our owne selves more rightly doe they say who call it an immortall spirit an incorporeall substance created by infusion and infused in its creation made to the image of the Creatour capable of the light of understanding wisdome holinesse blessednesse and eternity so that in its conjunction with the body it ammateth giveth life action and motion wherein it differeth from an Angell and in its separation from the body for a time untill it shall be reunited in the resurrection it subsisteth as doe the Angells and then hath its proper acts and apprehensions as they Now as the eye seeth the eye in a glasâ—e so the soule knoweth it selfe by a kinde of â—reflex The soule is a divine ghest sent from heaven into these earthly Tabernacles to give them life and governe them yet is it neither seene comming nor departing it is an immortall forme of moâ—tall man the body decayeth the soule doth not being
and winning behaviour is an excellent ornament and finishing of vertue not only setting off but much advantaging and commending sanctimony it selfe which is often loved and entertained by those that are without for that external comlinesse with which it is cloathed admired of them who being yet but carnal understand no more The men of Nazareth admired the gracious words which proceeded out of Christ's mouth concerning whom it was prophesied full of grace are thy lips and the Apostle saith let your speech be alwaies with grace seasoned so as that it may administer grace to the hearers by a gaining affability and St Peter saith be courteous God's wisedom ruling in his children is gentle they are deceived who think good breeding and comity conduceth nothing to religion yea it very much adorneth it and commendeth the professors thereof The rugged Ismaëls rustick Esaus and unformed Nabals are company more fit for beares then men But on the other side to be all complement without substance or good meaning speaketh a man a ridiculous superâ—icies an Italian bubble an outside and empty statue of a man He is an unprofitable burden of the earth who is neither good for war nor peace things secular nor divine Commendable is the care of honorable parents to breed up their children in Schools Vniversities Innes of court or travel into forain parts to fit them thereby to serve the state though the abuses thereof too often discommend the improvident who are not improved the negligent who are not bettered and the libertine who is made worse hereby how many travellers have not only like Solomon's Tharshish merchants among their precious lading brought home apes and peacocks vain imitation and pride but with Scipio luxury and the vices of other nations and with Ahaz the idolatry 2 King 16. 10 11. It is observable that some of the world 's great Princes have learned manufactures and therein laboured every day sometime The sole master of the world had his opus to till the ground idlenesse is the sepulcher of living men it is good to know how to subsist if some unexpected pressure should straiten a man and therefore necessary to breed thy childe so as that he may have some calling 5. Love thy children tenderly but in the Lord love them best which are most like their heavenly father in sanctity what can be more just then to honour the best most Love them so as not to hurt and hate thy selfe it is an inconsiderate love and foolish to remember others and forget our selves hold that distance which may secure a parents authority from contempt use such compliance with their age as may shew thee not rigidly austere but loving and affable to them though this seem inconvenient to those who have no experience of parents affection because no children which Agesilaus knew when by a friend suddenly coming in he was found riding with his children on a reed he prayed him not to report it till hee had children of his own love them next Christ not above him suffer them not to dishonor him neither give them liberty or opportunity to any evil â—inah's idle visits brought home shame danger and dishonor to her fathers family 6. Be not bitter to them lest thou discourage them provoke them not to anger lest it break out to some desperate disobedience use thy children to doe well rather for love then fear of their own accord rather then others fear or compulsion he that is inured to obey for love will not be afraid to communicate his counsels and to be advised by his parents without which he may unhappily follow his own or others to destruction 7. Correct thy children in love and wisedom so that it may appeare that thou art angry with their faults not them Hee that spareth his 〈◊〉 hateth his son but hee that loveth him chastenoth him betimes Thou shalt beat him with the rod and shalt deliver his soule from hell Foolishnesse is bound up in the heart of a childe but the rod of correction shall drive it far from him An horse not broken becometh head-strong and a childe left to himselfe will be wilful all extreams are dangerous there may be an unnatural severity in correction if it exceed in measure Seleucus is famous for his justice on his adulterous son but more for his love in putting out one of his own eies to satisfie the law that he might thereby spare one of his sonnes eies Junius Brutus punishing his sonnes ambition with death put off the natural affection of a father that he might act the Consul It was nothing lesse then impious severity of Manlius Torquatus taking away his sonnes life therein more valuing the Majesty of empire then the lawes of nature nor fatherly piety most detestable was Herod's cruelty who enraged by suspicion murdered his sons Aristobulus and Alexander with others Augustus censured so farre well I had rather be said hee Herods hogge then his son such prodigies perhaps might now be found but for feare of humane lawes I deny not but that sonnes may give cause of disinheriting but an implacable anger of the parent perhaps like Saul's with Jonathan for transgression of some foolish ordinance of his owne not regarding God's law nor his ordinance and assignment of the right of primogeniture is a dangerous sign of astorgie and want of natural affection which mediating there is an easier work in the world then reconciliation of an exorbitant sonne to an offended father which that prudent Tekoïte found in her mediating between David and Absolom The other extream is that which some mothers are guilty of when they hide or excuse their childrens sinnes and therein are abetters when they expresse delight in or consent to their childrens vices they doe but with those impious mothers who woont to sacrifice their children to the devil sing lullabies as they cast them into the fire that they might not offer a weeping sacrifice The summe is spare not thy childrens faults but love their persons in correcting ballance anger with wisedome that thou maist correct not make them worse 8. Keepe power in thy hands to restrain thy children and hold them in obedience as the wise man counselleth Give not thy sonne power over thee while thou livest better is it that thy children should seek to thee then that thou shouldst stand to their courtesie Love commonly descendeth but rarely ascendeth It hath been the ruine of many a childe that he had an estate made over to him without wisedome to manage it or himself when those young Phaëtons rule the day destruction cometh before night 9. Let not thy childe see any evil example in thee a thousand good precepts teach not so much as one evil example domestick examples are the most pernicious perswaders to vice and soonest corrupt specially when children have such authors as they love and hold sacred
prosperous rich mighty and glorious 3. Thus would he be borne poore to make us rich to expresse his love to us 4. Thus he would teach us humility how intolerable is the pride of sinfull man repining at some wants when the sonne of God was thus humbled for our sins 5. He would have this difference betweene his first and second comming first he descended like raine into the fleece without noise he came not then to make any externall politicall â—â—changes in the kingdomes of the world but only to overthrow the spirituall kingdome of Satan and to worke not the Jews temporall redemption as they dreamed but their eternall salvation who beleeve in him both of Jewes and Gentiles And so the manifestation of Christs birth was not to the kings or great Doctors of the Law but to poore shepheards first though not by men but glorious Angels Having considered these things we must learne 1 To subject our reason to the word of God in assurance that all things are possible to him which he will and certainly true which he speaketh Thou wilt say but how shall I doe that I may be assured thereof I conceive these rules very necessary here in 1. That thou understand this word is not discerned by any light but by the same spirit which indited it Therefore said our Saviour when the spirit of truth is come He will lead you into all truth These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God whereby hee might bee able to discerne those things which are not otherwise then spiritually discerned 2. If thou read or heare the Gospell be sure thou bring a beleeving heart resolved in this one principle at least Gods word is certainely true though many particulars are above my apprehension it is but lost labour for him to take the holy word of life into his hand who is resolved to beleeve no more then that which he can bring within the reach and dimension of his own carnall reason which erreth grosly in many things obvious to common sense 3. In this as many other matters necessary to be beleeved the onely way being to apprehend by faith doe thou not attempt the examination of all by reason but rather renounce it as unable to measure these things as thou art to take up the vast ball of earth into thy hand or measure the orbs of heaven by the span the rather in this because the holy Ghost hath told us it is the great mystery of godlinesse God manifested in the flesh 4. Lastly remember when ever thou commest to read or heare of how high a consequence that is to which thou art come it is no vaine word concerning thee but thy life and salvation if thou beleeve and obey or thy destruction on the contrary and thou wilt easily be perswaded to prepare thy selfe by earnest prayer to God for his assistance and blessing who only hath the key of David which openeth and no man can shut the want of this one duty is the cause of so much unbeleefe and impiety in so abundant a light of the Gospell as we had long amongst us 2 That thou know that Christ thus conceived and borne hath sanctified our conception and birth in sin thus are the fountaines of our naturall propagation healed holy wedlock declared an undefiled bed and sacred virginity interressed in eternall attendance on Christ the Lambe of God 3 To be contented in every estate and comforted though in a dejected considering to what Christ descended for thy sake 4 To prepare and magniâ—ie the inestimable love of God shewed us in Christ. So did the holy Angels Luk 1. 46. 47. Luk 2. 14. 5 Where thou hast the promises of God for thy assurance not to feare how impossible or improbable soever they seeme to flesh and blood they shall be fulfilled in their appointed time and manner How impossible did this promise seeme to carnall reason a Virgin shall conceive and beare a sonne the ' B. Virgin her selfe was herewith posed how can this be Yet was it fulfilled in the fulnesse of time though many ages after the promise made Though he seeme to delay yet expect it that cannot faile which God promiseth so also thinke of the promises of thy resurrection and eternall life what ever carnall reason witty to its own destruction or the malitious tempter can object against the word of truth in due time it shall be fulfilled CHAP. V. What we are to beleeve concerning § 1. Christs suffering under Pontius Pilat his crucifying death and buriall § 2. His resurrection § 3. Ascention § 4. Sitting at the right hand of God the Father § 5. His comming to judge 1 THe humiliation of Christ is considerable 1. In generall comprehending all that he suffered in the forme of a servant the whole curse of the Law all kindes of aâ—â—lictions both of body and soule quae à peccato sunt non quae ad peccatum all the effects of sinne without sinne as in his birth circumcision subjection to men temptations blasphemous contradictons and contumelies desertions of friends and most injurious malice of enimies apprehension of his fathers wrath against sinne the paines of death and torments of hell all that which is incident and due to sinfull man sin onely excepted whereby he became the man of sorrowes 2. In particular that which he suffered under Pontius Pilat the then Roman deputie for that Province 2 Concerning the generall we must observe 1. That the divine nature though personally united to the humane suffered not but only the humane yet the suffering is attributed to the person and sometimes to the deity by reason of the communication of proprieties and union of the two natures in one person so God is said to have purchased the Church with his own blood because his blood who is truely God and man was shed for the redemption of his Church As the Athenian Codrus disrobing himselfe and falling into the enemies quarters in the habit of a poore man with a burthen on his back that he might steale a death to make his people conquerers according to the Oracle which said that people should overcome whose king should be slaine in the battle So Christ assumed the forme of a servant and became of no repute so bare he the Crosse that his own knew him not but slew the Lord of life that in his death who so loved us wee might be more then Conquerers He was impatible in his deity therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering now because the worth of his passion was to be estimated from the united deity therefore his temporall and short suffering was of infinite merit to redeeme and free us from that which we should
perish so long as thou reignest over all The next is his comming to judge the quicke and the dead properly annexed to the foregoing because he so sitteth at Godâ—s right hand as that he both exerciseth the patience of the elect under the crosse and long permitteth the wicked enemies to insult over them to comfort us herein 't is necessary to beleeve that Christ who now sitteth at God's right hand will thence come to judge all men those whom he shall finde surviving who shall be changed in a moment at the sound of the last trump and the dead raised againe all elect and reprobate some to eternall absolution from sin and death and others to eternall shame and destruction of bodies and soules This judgement shall be of all our thoughts words and actions the books shall be opened and every secret thing manifested the evidence of every fact shall speak as Abels blood did The time of this judgment shall be at the second comming of Christ the particular yeare or day no creture knoweth neither the son of man himselfe here knew it in the state of humiliatioÌ„ nor need it seem strang how being God and man in one person the manhood could be ignorant of any thing the deity being omniscient seeing he tooke on him all our infirmities sinne excepted amongst which natiue ignorance was not a little one therefore t is said that from his childhood he encreased in wisedome which no infinite can doe and why shall I not as easily beleeue that there was a vaile of the slesh betweene the deity and humane soule intercepting some light of knowledge as I certainly know there was intercepting the present sense of his fathers assistance and of the comfort of the deity in his passion when he cried out My God my God why hast thou forsaken mee The signes of this judgements approach are 1. preaching the Gospell to all Nations 2. revelation of the man of sinne 3. a generall departing from the faith 4. Universall corruption of manners 2 Tim. 3. 1. 5. warres and rumours of warres 6. hardnesse of heart so that no importunity of the lowdest sonnes of Thunder can awake men out of sinne as it was in the dayes of Noah 7. Calling of the Jewes Rom. 11. 25. The signe which shall accompany the comming of Christ shall be the signe of the sonne of man in heaven Math. 24. 30. The Summe is Christ shall come againe to judge all men Act. 17. 31. Math. 25. 31. Jud. 14. 14. 1 Thes. 4. 16. and Math. 24. 30. where he joyneth the declaration of the judgement with the prediction of Jerusalems destruction to the end that men might be assured of the judgement to come by that which they saw or knew fulfilled in that City Concerning the place whether in the valley of Jehoshaphat or the time and lasting of this great Assizes the manner of proceeding and the like it is vaine to enquire after that which God hath not revealed specially seeing his word directeth to make better use hereof 1 To deterre men from sinne in respect of the inevitable terrour of that day 2 Not to judge one another Rom 14. 1 Cor 4. 5. 3 To prepare because the day is neere fearing God Eccles 12. 14. Rev 14. 7. keeping a good conscience Act 24. 15 16. watching that we may lift up our heads at that day Luk 22. 28. 35 36. Repenting Act 17. 30 31. Without delay 2. Pet 3. 2. Loving one another 1. Joh 3. 18. 19. That wee may assure our hearts before him and have boldnesse in the day of judgment 1. Joh 4. 17. Comforting our selves in all our sufferings our Saviour shall be our judge and who shall condemne us seeing he died to acquit us He cannot but avenge for us though he suffer long therefore we must be patient expecting his sentence Come yee blessed of my father inherit the kingdome prepared for you A Prayer O Lord God of mercy and compassion who in thy eternall and infinite love to man gavest thy onely Sonne to become man to take experience of our miseries to be tempted in all things like us sinne onely excepted and to suffer the severity of thy wrath against us sinners by offering him up a living sacrifice for us who were dead in trespasses and sins the just for the unjust that by his stripes we might be healed and hast revealed unto us that great mystery of godlinesse so much desired of the faithfull from the beginning the inestimable riches of thy grace and mercy hid from all ages unto the fulnesse of time God manifested in the flesh justified in the spirit seene of Angells preached unto the Gentiles beleeved on in the world and received up into glory make us truly thankefull to thee for all thy unspeakeable favours give us true faith to apprehend and finde our interest in him with assurance that he is our God and Saviour O ever blessed Jesus whose name is as sweet ointment powred forth whom the Virgin soules therefore love draw us that we may runne after thee let the annointing which we have received of thee whereby we have the honour to be called and to be Christians and the happinesse to be enlightned with thy truth and led in thy paths abide in us and teach us all things necessary for the advancement of thy glory and our salvation let it bee like that precious nard wherewith thou wast imbalmed against the day of thy death to fill our hearts and affections with that comfortable savour of life unto life that thou maist wholy season us dwell in us and be all in all with us that the merit of thy death and vertue of thy resurrection may both mortify all our sinfull corrupt affections and raise us to the life of righteousnesse that dying to sinne governed here by thy power to which all things are committed in heaven and earth and hereafter acquitted by thy finall sentence when thou shalt come to judge the living and the dead we may at last come to the perfect union with thee in a full view and eternall enjoying of thee and thy blessed presence who hast suffered all these things to redeeme us and to purchase the kingdome prepared for us from eternity that wee may attaine that true blessednesse in the which thy holy Gospell hath preached unto us Grant this through thy mercies O heavenly Father thy merits O gracious Lord Jesus and thy assistance O holy Spirit three persons one onely wise omnipotent and immortall God to whom belongeth all honour glory praise might Majestie and dominion in heaven and earth from this time forth and to endlesse eternitie AMEN CHAP. VI. § 1. What we are to beleeve § 2. Rules thereto belonging 1 ALL knowledge of God the Father and Sonne with man can attaine to availeth him not except it be made good to him by a blessed application thereof to himselfe wrought by the
holy â—host dwelling in him and cleansing his heart to entertaine him as t is written yee are the temples of the living God 2. Cor 6. 16. 2 The holy Ghost proceeding of the Father and the Sonne is truly God See Act 5. 3 4 1. Cor 3 16. 1. Cor 6. 19. 1. Cor 12. 4 5 6. 2. Cor 6. 16. Isaâ— 6. 19. Act 28 25. Therefore we are commanded to baptize in the name of the Father Sonne and holy Ghost Math 28. 19. So the Apostle 2. Cor 13. 13. in his prayer uniteth the three persons it appeareth that he is God by his effectuall working he regenerateth Joh 3. 6. sanctifieth teacheth us all truth Joh 14. 21. 26. sealeth up our redemption Ephes 1. 13. he giveth utterance to his speakers Math 10. 20. dictateth the holy Scriptures 2. Pet. 1. 21. he appointeth overseers of the Church Act 20. 28. foretelleth things to come 1. Tim 4. 1. which is an evident argument of his Godhead 3 The holy Ghost is essentially in God the Father and the Sonne and so proceedeth of them not as a part of them for no infinite hath parts and he is equally God with the Father and Sonne nor as parting from them nor as the creatures are in God which are not of his substance and being though in him they live move and have their being but hee is of the same eternity substance power and Majestie in the unity of the Deity His proceeding is spoken of in Scripture Joh 15. 26. Whether we speake of his essentiall eternall proceeding or of that admirable effusion of his graces on men in ordinary or extraordinary gifts Act 2. 2. Gal 4. 6. these three are one 4 Though the holy Ghost be one in the unity of the Godhead with the Father and the Sonne yet is he a distinct person from them both for though the Father be a spirit and the Son a spirit according to his Deity and both are most holy yet neither are called the holy spirit which is a peculiar name to the third person of the blessed Trinity 1 Be not overcurious to search into the being of the holy Trinity but examine thy selfe whether the holy spirit dwell in thee or not Whether thy heart be purified from those unhallowed thoughts and desires of corrupt â—lesh and blood Whether thou hast the love of God shead abroad in thy heart as also true charity to all men for God's sake Whether the holy Ghost testifie to thy spirit that thou art a sonne of God Rom 8. 15. 16. teach thee to cry abba father help thy infirmities and endite thy prayers 2 Grieve not the holy spirit with which thou art sealed up to the day of redempt oÌ„ Eph 4. 30. doe not that which may make him depart from thee hurt or greiue thy selfe or the saints in whom he liveth 3 Be sure thou walke according to and by the guidance of the holy Ghost that thou maist be assured thou art in Christ Rom 8. 1. that the spirit of him who raised up Jesus from the dead dwelleth in thee and quickneth thy mortall body to the life of grace That thou art led by that spirit and art indeed a sonne of God A man that had seene those Palestine Kine going straight to Bethshemesh with the the Arke of God would have thought there must be some supernaturall power therein so when we see men going the way of God contrary to the affections of â—lesh blood we may certainely conclude that God's spirit ruleth there CHAP. VII § 1. Concerning the Catholike Church § 2. Conclusions belonging hereto § 3. Rules observable 1 AFter our meditation on the holy Trinity a due order of confession requireth that wee should thinke of the Chuch as the sacred Temple thereof because his beleefe and confession is vaine who is not of this Church nor can be possibly be a sonne of God who is not of this Church This is the pillar and ground of truth 1. Tim. 3. 15. as bearing the light to direct men to salvation the Keeper of the Oracles of God Rom 3. 2. Rom 9. 4. not that the truth of God is subjected to the authority of men but because it useth mans ministry the Gospell is not proved but approved by the testimony and authority of the Church in which it not so much receiveth as it giveth the Church credit and a sure marke of distinction 2 Though we are to beleeve in God the Father Sonne and holy Ghost we are to beleeve the Church not in the Church as God we beleeve an holy Catholike Church wee beleeve the chiefe pillars thereof the Prophets and Apostles we beleeve not in them as we doe in the foundation Christ we beleeve their words to be the infallible dictates of him in whom wee beleeve and looke for salvation 3 The Catholike Church is a peculiar company of men predestinate to eternall life called and incorporated into Christ their head wherefore she is the body Colos 1. 18. the slock and shepheard of Christ the Lord's sloore which he came to purge Math 3. 12. his Vineyard and pleasant plant Isay 5. the Arke in which we are saved 1. Pet 3. 21. the Spouse and sacred bride of Christ the Temple of God fouÌ„taine of truth house of faith and the holy City 4 This Church as God elected and redeemed by the blood of his holy sonne Jesus so he called her by his spirit working powerfully on the use of the word preached and Sacraments administred he sanctifieth her and governeth her duly is she his and therefore holy because his who maketh her so Holy by Christ's imputed righteousnesse and that which his spirit worketh in her however blacke yet comely Cant 1. 5. an holy nation a chosen people 1. Pet 2. 9. this holinesse is inchoative in this life she is now throughs many infirmities like Jacobsâ—lock â—lock at Padan Aram all spotted shee shall bee without spot or wrinckle in the life to come 5. This Church is Catholike or universall in respect of 1. Time she hath beene in all ages God hath still and will have his Church here untill the number of the elect being finished she shall be triumphant in heaven 2. Persons in it are some of all sorts conditions and degrees male and female rich and poore honourable and obscure God is no respecter of persons though he set in order and appoint the distinctions for and with men 3. She is Catholicke in respect of place because she is spread over all the world and gathered from all parts under the Gospell 4. Lastly it is called Catholicke to distinguish it from particular congregations or Churches of one denomination as the Church of Jerusalem Antioch Corinth England France c. For the better understanding hereof consider these conclusions 1. The Church of God in respect of her extent is either Catholike or particular and
to know thee who art the fountaine of life of holinesse that wee might be like thee whose beeing is an independent selfe-happinesse and immortality that we might in thy presence enjoy thy favour eternally for thy gratious providence which in thy rest from creation is ever active in our preservation for that as it was thy pleasure to forme all creatures on earth in the aire and those unseene paths of the deeps for our sakes so by the powre of the same word which at first said let them be made and they were so thou still preservest them in their severall kinds for our use releife and comfort nor is thy goodnesse lesse considerable in those remoter lights of heaven the greater and the lesse which thou hast made to distinguish and measure times and seasons to rule the day and comfort the unked shades of night O Lord the heavens declare thy glory and the firmament sheweth thy handy worke in wisedome and great power hast thou created all things the unseene multitude of those glorious Angels which thou hast made ministring spirits and sent them out to pith thâ—ir tents about us night and day for out defence and preservation are the worke of thy hands they and we live move and have our beeing in thee who art the incomprehensible beeing of beeings Above all thy workes is thy mercy and above all instances thereof is that for which we are this day to praise and glorifie thy holy name the accomplishment of the greatest worke our redemption by the resurrectioâ— of thy Sonne Jesus from the dead our creation had not profited us if our redemption had not repaired us when we were fallen in our creation thou gavest us our selves and beâ—ings but in our redemption thou not onely restoredst us to our selves but gavest us thy selfe in Christ the some of thine eternall love Lord what is man that thou so regardest him or the sonne of man that thou so visitest him Who is able to declare thy goodnesse and to set forth that praise which is worthy of thee Thou hast also made the Sabbath for man for whom thou madest this universe thou hast sanctified it and given it to be a time of rest and a signe betweene thee and us that we might knowe that thou art he who sanctifieth us that we might herein meet together in thy publike worship to learne thy holy wil for our salvation to present our supplications severall necessities before thy throne of grace and mercy â—â—ffer up the incense of our prayers and thankesgiving that wee may rest from sinne and our daily labours and being disburdened of all the cares and distractions of this world may approach neere unto thy sacred Majestie with pure hearts and hands But O Lord our God who among the corrupted sonnes of men is worthy to appeare in thy holy presence who art the searcher of hearts and a God of pure eyes O Lord we humbly acknowledge our vilenesse and unworthinesse beseeching thee for thy sonne Christ Jesus sake to forgive us all our sinnes and throughly to purge us from the old levin of our iniquities give us such a measure of thy grace and sanctifiing spirit that we may rest assured of our calling and election to eternall life repaire thy decayed image in us every day more and more enabling us to serve thee in true holinesse mortifying and subduing all our carnall affections which resist the motions of thy good spirit in us make us comfortably sensible of the vertue of Christs resurrection in us quickning us to newnesse of life in a perfect and entire obedience to all thy holy commandements that in assurance of our sinnes remission in Christ our peace we may enjoy a comfortable rest in true peace of conscience and our reconciliation to thee by a justifying faith in him To this end wee humbly pray thee to blesse thine owne ordinance to us this day Lord give thy spirit of prayer and prophesie unto thy messengers therein appointed to entreat a blessing for us and to declare thy will unto us distill the dew of heaven into their hearts and tongues that they may minister faithfull directions for the recalling those that erre confirmation of those that stand and sound comfort to the afflicted consciences of those that mourne in Zion Lord who bountifully findest seed to thy sowers grant that they may finde the hearts and affections of thy people not stony or thorny but fruitfull ground be thou present with us by thy sanctifying spirit this day that thy Sabbath may be our delight and thy word our soules food comfort and refreshing that this and all our daies we may walke worthy of our high calling in Christ and have our conversations in heaven where hee sitteth at thy right hand that this Sabbath as it is a representation of that which shall be an eternall rest from all our sorrowes cares and labours may also be a meanes to direct and bring us to the same even to the end of our hopes the salvation of our bodies and soules the fulnesse of joy and eternity of true happinesse in thy presence through the merits of thy sonne our Lord Saviour Jesus Christ to whom with thee O Father of mercy and the holy Ghost the comforter of the elect be ascribed all honour praise dominion and glory this day and evermore AMEN To the ordinary evening Prayer may be added this private prayer for the Sabbath O Lord God of mercy and compassion we render all humble hearty thankes to thy gratious Majestie for all thy mercies and favours as in our whole lives so specially this day bestowed upon us for our peace health and opportunity to serve thee that in thy tender mercy sparing us thou hast not according to our deservings by our neglects of thy holy ordinance and sundry profanations of thy Sabbath made this day unto us as unto many others a day of dread and terrour of trouble and flight but a day of comfort an holy rest and refreshing to our bodies and soules in a peaceable and plentifull use of thy holy word and ordinance O good Lord continue thy goodnesse to us herein give us true repentance and reformation of all our lives forgive us our many sinnes and sundry â—ailings in our duties so sanctify our memories that wee may receive and our affections that we may readily obey thee according to thy holy will now declared in those portions of thy holy word which have this day beene opened unto us Lord who only givest the encrease to the planting and watring of those who faithfully labour in thy vineyard blesse that which wee have heard so that wee may walke in the strength thereof and give us a setled resolution to obey the same to submit our selves wholy to thy will and word to have our conversation so ordered thereby that sin may dye in us and the life of grace shew it selfe in an holy and sincere obedience of our thoughts words and ictions untill we come
the 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.
Lord said he gave and the Lord hath taken away blessed be the name of the Lord the Holy Ghost thus testifieth in all this Job sinned not Happy Job to come off with that honour and happy they who imitate that invincible patience in their sufferings Now God heareth not the impatient they are evill they are by every condition made worse being authors of their own misery for as much as they make their own burthens intollerable by striving under that which no violence can cast off they become Satans captives serving in their frâ—tfull impatience only to adorne his triumphs and scornes to men who can no lesse then deride if not loath that morosity and peevish waywardnesse which causeth the impatient malecontent neither to enjoy friends nor himselfe an example whereof we have in that mirrour of impatience Diogenes surnamed the Cynick or dogged as in many of his actions and words so in his reply to Alexander the Great who gratiously asking him if he lacked any thing received this answer yea I doe stand out of my light and in that whether to professe himselfe a devoted servant to his own passions or to make claime to an equall capacity and right of contemning his friends greatnesse as much as he slighted his poverty he would rather dwell in a Tubbe then expect the delayed benificâ—nce of him that promised to build him an Howse certainly his impatience therein disadvantaged him 3. Consider that secular aâ—â—lictions cannot be long if all the world Men and Devills conspired to vex and inâ—ure thee they could not long make thee an object of their fury and malice as it was said when Caesar had shut up Cato by Land and Sea yet habet quâ exeat Cato he meant by death on much better ground standeth the Saints comfort who heareth yee have neâ—d of patience that after yee have done the will of God yee might receive the promise for yet a very little while and he that shall come will come and will not â—arry blessed are they who with meeknesse and patient confidence expect him be therefore patient stablish your hearts for the comming of the Lord draweth nigh heavinesse may endure for a night but joy cometh in the morning however the longest day must have an end and the most tedious misery of the patient Saint shall have an happy one 4. Consider the extent of that thou sufferest thou art hated without cause thou owest thanks to God for that conformity to his dear Son thou art oppressed plundered imprisoned banished but yet thou hast not resisted unto blood thou are an enrowled Souldier under the banner of Christ in whom beleeving and patiently bearing tryall thou canst not miscarry and dost thou startle at those charges wherein thy life is not yet endangered what if the heavenly Generall chose thee out for one of the Forlorne hope of Martyrdome and the fiery tryall wouldest thou decline the service or complaine of danger 5. Consider that nothing is befallen you but that which Is humane and a condition common to many Paulus Aemilius well observed in his sodaine victory over Perseus thaâ— there is nothing constant in this world dost thou in the losse of some secular comfort cry with that afflicted Church behold and see if there be any sorrow like unto my sorrow if it be any comfort to have partners in woe consider well what thousands of others suffer as he said who to comfort an embittered friend as they beheld a populous Citty from the howse top how many sad hearts and weeping eyes are now under these roofes thou art not alone in suffering 6. Consider that many of Gods dearest children far better then thou suffer more then thou yee have heard of the patience of Job and therein the issue of patience God delivered him to Satan Behold hee is in thine hand yet all that the Devil could doe against him made him more happy whom God pronounced righteous God knoweth the strength of his who giveth it If Saul would not have permitted David to an unequall conflict shall wee think the Lord of hosts will give any of his deere children to adversaries or hazzards beyond certainty of conquest that hee will venture thee into the lists may assure thee that he who cannot be deceived knoweth thee invincible through his grace arming thee hee looketh on thy trialls with delight because thereto hee will proportion the reward who loveth thee Be not deceived they are not wretched who suffer most 't is honour to conquer with wounds these flowers grow among sharp difficulties skarrs are Honors characters written in the face and breast of the valiaut 7. Consider what thou deservest and thou shalt finde good cause to blesse the Lord that afflicteth thee no more consider what caused the evil of which thou art impatient as if thou deservedst no good no man is so miserable as wicked 8. Consider the issue of afflictions and the end why God afflicteth thee the Physician giveth not bitter pills nor doth the Chirurgian use the lancet and cauterie to hurt but to cure the disaffected much lesse doth God delight in thy griefe hee maketh thee weep now to prevent eternall weeping hee loveth not thy misery but thy health that hee prescribeth such bitter things that so long thy disease requireth it if more gentle Physick would have cured thee hee would not have been so grievous to thee if lesse hee would sooner ease thee hee will not put in one dramme or scruple more then hee knoweth necessary be patient therefore and expect the issue What doe not patients endure under Physicians hands promising uncertain help how much rather ought we to subject our selves to God when did he faile of his promise I but saiest thou I cry to him for help and he heareth not It is Gods mercy not to hear thee according to thy will that hee may doe that which is for thy salvation so good Physicians deale with their patients seeing then calamity is often the discipline of vertue shall he be queazy stomacht to the antidote who greedily swallowed the poison 9. All impatience hath it natals in the devill who laboureth by all meanes to embitter the soule of man and to plâ—nge him into despaire and to make him murmur at the taste of these Marahs of affliction because hee envieth the image of God in him and his favours to him strive therefore to calme thy minde in every affliction which that thou maist the better do observe these rules 1. Love God above all and thou shalt not be disconâ—ented with any thing he doth It is the Lord said Eli let him doe what seemeth him good When wee love God aright we will know that all his judgements are just and what ever he layeth on us fatherly corrections the effects of his love and wisedome for our amendment who therefore correcteth every son because he would have none perish He that
that we may know him and feel in our souls and consciences the comfortable power of his resurrection and the fellowship of his sufferings being made conformable unto his death in the mortification of all those corrupt and sinful affections which continually resist the working of thy regenerating spirit in us O Lord our God being deeply sensible of our own disability to save or helpe our selves wee â—ast all our care and confidence of present protection preservation and future salvation on the merits of thy son Christ Jesus in assurance that thou art faithful who hast promised as by him to save us so through him to hear and help us in all our wants and distresses O Lord God of trueth and mercy who hast commanded us to aske and promised to grant accept our obedience and confidence in asking and according to thy trueth grant our requests in forgiving all our sinnes and giving us all those blessings which thou knowest needful for us that wee may serve thee cheerfully sanctifie our bodies and soules to thy service that in them both wee may cleave to thee please thee and rest assured by the testimony of thy holy spirit and the powerful working thereof in us that thou hast sanctified called and elected us to life everlasting Lord give us experience of thy trueth which never failed give us lively and justifying faith to apprehend Christ Jesus and all his merits give us perseverance therein that no trials of life or death may ever separate us from thy love nor any powers of hell be able to overthrow our confidence therein And now O Lord our God who makest the out-goings of the morning and evening to praise thee wee humbly thank thee as for all thy mercies and favors spiritual and temporal continually poured out upon us in our election creation redemption calling from the kingdom of darknesse our sanctification preservation from daiely imminent dangers of body and soule our liberty peace health and all those temporal necessaries for the comfort sustenance of us and ours which thy fatherly providence hath bestowed upon us so also for that it hath pleased thee to preserve us this night past from the powers of darknesse terrors of night and all the ovils thereof Lord continue thy mercy to us safely brought to the begining of this day the day is thine the night also is thine thou hast prepared the light and the sunnâ— O Lord our refuge let no evil befal us this day let not any plague come neer our dwelling give thine Angels charge over us to keep us in all our waies that wee may in nothing displease thee as thou hast put away the late darknesse which covered the face of the earth and waters by the comfortable appearance of this great light which thou madest to govern the day that men may follow their several labours therein so blessed Father of lights cause the sunne of righteousnesse Christ Jesus to arise on every one of our hearts thence to chase away the remainders of ignorance darknesse of minde and unbeliefe to open our eies that wee sleep not in death to enlighten us with a sound knowledge of all the mysteries of eternal life and salvation that we may arise and shake off the dangerous security in sinne and conscionably walk with thee who hast called us to thy kingdome that we may please thee being fruitful in every good worke encreasing in the knowledgâ— of thee strengthned to all patience and long suffering with joyfulnesse and thankfulnesse for that thou hast made us partakers of the inheritance of thy saints in light that wee may walke worthy of the vocation wherewith we are called with all holinesse and meeknesse love and charity toward all men endeavouring to keep the unity of the spirit in the bâ—nd of peace so labouring in our several callings as being ever careful first to seek thy kingdome and the righteousnesse thereof in assurance that so all temporal necessaries shall be administred unto us in all our endeavours expecting the blessing from thee without which it is but lost labour to rise early late take rest eat the bread of carefulnesse and deprive our souls of ease Blesse all the creatures to us this day make them good and prosperous unto us direct us so in all our thoughts words and actions that wee may glorifie thee preserve a good conscience and give an example of holinesse to those with whom we converse that in nothing the trueth of religion with which thou hast blessed us be evil spoken of through our failings but that we may by our integrity stop the mouths of all adversaries and adorn the Gospel by walking unblameably toward all men and sincerely before thee ever remembring that of all our thoughts words and actions we must give a strict inevitable account at the dreadful day of judgment now kept from the knowledg of all men that they may every day live as if it were their last keeping a constant and careful watch in exspectation of that houre which shall come like a theefe in the night wherein thou wilt assuredly bring to light things hid in darknesse and make the counsels of all hearts manifest judging every man according to his workes Neither pray wee for our selves only but wee also beseech thee for thy whole Church and all thy distressed servants whether their afflictions be in body minde or estate comfort now and in thy good time enlarge all prisoners and captives which suffer for or with the testimony of a good conscience Lord God of all consolation assure them that when thy will and work is done in them thou wilt shew thy self their gracious deliverer and comforter Lastly we pray thee O Father of mercy blesse this family wherein by thy providence we are blesse us all from the first to the last with all those whom thou hast made neer unto us prosper us O Lord and our endeavours upon us feed us with bread of our stature that which thou knowest necessary and convenient for us give us a faithful dependance upon thy fatherly hand which never leaueth them destitute who trust in thee give us a prudent holy and thankefull use of all those good things which thou hast bestowed upon us that thou maist be pleased to continue thy mercy and providence over us give us contented mindes free from covetousnesse and distracting cares in assurance that thou wilt never forsake us and good Lord as thou art pleased to adde this day to our transitory lives so adde that grace to this day which may direct and guid every one of us in our bodies and souls that we may spend it and the remainder of our daies to thy glory and the comfortable assurance of our consciences before thee so that having our present conversation in heaven and walking with thee in sincerity of heart when these fleeting daies are ended we may live with thee in thy kingdome of glory through Jesus Christ our Lord. Amen A Short Evening Praier O
death from the power of sin the snares of Satan the world and the flesh heare the voice of their praiers when they cry unto thee helpe them against all their enemies blesse their substance and accept the worke of their hands be thou ever their refuge and save them Thou who dividest the earth among the sonnes of men whose providence descendeth unto the feeding and preserving the poorest of thy creatures feed them with bread of their stature thou who encreasedst the oile and the meale so that it failed not in all the famine whether it be much or little which thou shalt be pleased to give them let thy blessing be with it that in every estate they may faithfully depend on thy gracious providence which never faileth them that trust in thee and finde such a sufficiency therein that they may live cheerfully and contentedly that they may never want that which thou knowest necessary and comfortable for their bodies and soules Lord give them hearts faithfully to seek thy kingdome and the righteousnesse thereof that all these things may be administred unto them O Lord God who hast promised to be a father of the fatherlesse who hast planted thine owne image of love and compassion in the hearts of parents towards their children heare the praiers of a poore father for his children and deny not the requests of my lips when thou shalt be pleased to take me from them leave them not destitute shew thy selfe their keeper directer and counseller that they may never swerve from thy commandements as thou hast shewed me mercy and compassion all my daies so holy father let not thy mercy depart from them but keep them in thy faith fear and love that as thy providence hath brought us together in this family so when this mortal life shall be ended we may by thy mercy all happily meet in the eternal communion of Saints in thy kingdome of glory through Jesus Christ our Lord and onely Saviour AMEN 1. The crown of the aged is children and the duety of children toward their parents is honor reverence fear obedience gratitude châ—erishing them in their age love and patience all this is comprehended in the fifth precept of Gods law honour thy father and thy mother who are comprehended under these titles I have already shewed I have here to speak of duety to parents 2. These rules of practice are hereto observable for the guidance of those children which feare the Lord and expect the promise their made to the obedient 1. Honor thy father and mother it is Gods expresse command and a dictate of nataâ—e this importeth reverence in thy bodily gesture before them as King Solomon rose upto meet his mother Bath-sheba and bowed himself vnto her as Moses went out to meet his father in law and did obeisance reverence in thy speech toward them and thy behaviour before them that it be not rude and such as becometh not the presence of those whom God will have honored as his vicegerents in the family So saith the Apostle Wee have had fathers of the flesh and wee gave them reverence none but a cursed Cham will behave himselfe unreverently before his father or mother or any waies tell or discover their failings to discredit or dishonor them but will goe with blessed Shem and Japhet with the vaile of discreet piety to conceale them Glory not in the dishonor of thy father saith the sonne of Sirach for thy fathers dishonor is no glory unto thee for the glory of a man is from the honor of his father and a mother in dishonor is a reproach to the children When God commanded Israel to be holy hee thus beginneth Ye shall fear every man his mother and father here indeed religion beginneth toward those whom God hath set in his own room on earth to nourish and give lawes to them and to receive their first tribute of obedience due to him by them there is little hope of it when it here blasteth in the bud the breach of this law carrying a fearefull curse with it as being a sinne against God and nature therefore the heathen Decius when he was offered the imperial crown refused it saying I fear lest being made an Emperour I should forget to be a sonne I had rather be a dutiful son then an Emperour let my father rule my Empire is to obey 2. Obey thy parents in all things not prohibited by God Hearken unto thy father that begat thee Forsake not the law of thy mother Children obey your parents in all things 3. Patiently beare their infirmities where age maketh them pettish where they erre not gain-saying or answering againe contend not irreverently with them though thou art in the right when they are angry with thee overcome that anger with patience 4. Be such to thy parents as thou wouldst have thy children to thee commonly it will be so an evil sonne seldom proveth an happy father Whoso honoreth his father shall have joy of his own children but as God rewardeth the duety of children according to his promise so will he their impiety and disobedience according to his justice because hee is true in both all sinnes have their severe punishments following them and when God's justice is most slow it is most sure but there are some sins which are more destructive to humane society which God the preserver thereof usually punisheth in this life that hee may deterre men from committing them so it is observable that cruelty oppression and murder seldome goe unpunished here but most closely acted sometimes they are discovered by extraordinary meanes and disobedience to parents may hence appeare odious to God and man that it is commonly punished by the like deportments of their children an example thereof is commonly found in every family of the disobedient O Sonne cryed the father beaten and dragged out of doors by the haire of the head draw mee no further for thus farre I drew my father 5. Love thy parents tenderly though the reflexes of this love are not so strong yet doe them all the good thou canst love them next after Christ above him thou maiest not No man can requite his parents and teachers yet shew thy love and gratitude to them if they want nourish them so did good Joseph so tender ought thy care to be of them that it should be thy grief if thou do any waies grieve them My son help thy father in his age and grieve him not as long as he liveth Thou must be cheerful to them not violate this piety so much as with an ill looke A necessary document for those prodigals which will not be warned from ryot and lewd company until they bring their parents hoary head with sorrow to the grave and necessity bring them home in rags as also to the profane Esaus whose impious matches are a griefe of minde unto Isaac and make
so loved it Joh. 3. 16. he sent him to save sinners not onely them who had broken some of his commandements or in some small and inobservable measures but as Paul saith hee came into the world to save sinners 0. 1 tim 1. 15 of whom I am chiefe He came to call as himself professeth not the righteous but sinners to repentance Hee called the heavy laden not fallaciously but indeed to ease and disburden them of their sinnes he did save Publicans and notorious sinners and to notifie the same in spight of Pharisaïcal calumnies conversed with them 10. Consider that God who commandeth us to forgive not only 70. times but toties quoties would not enjoin us that which his selfe could not or would not do hee is essentially and so infinitely gracious his mercy is more then a thousand thousand oceons which can never be exhaust man hath but a poore stock a finite mercy at the best and such as may be lessened and overcome by injuries hee that enjoineth man to forgive without exceptionâ— could not in his justice command and require man to forgive more then his selfe could or would Adde hereto a consideration of his love hee hath planted love yea a tender love and care not onely in parents for their children but lest wee should suppose it rather habitual then natural taught by precept or example rather then implanted by God in their natures in the very bruits and birds for the preservation of their yong all this love in the creature is but a slender accident but in God it is essential and so infinite and unchangeable Now consider did God give man suppose David so much love and mercy as that upon the mediation of the Tekoïte he could presently be reconciled to a rebellious Absolom hath hee given thee bowels of compassion to zeal thy childrens good and safety to mourn for their faults and to be ready upon the least appearance or signs of amendment to be reconciled unto them canst thou conceive that God will not be much more ready to pardon thee if thou canst repent and beg pardon through Christ the sonne of his love in whom he hath sayed from heaven he is well pleased The custome among the Molossians was that the Petitioner should take up the Kings sonne in his armes and so kneeling before the altar nothing might be denied for his protection and safety who supplicated so Themistocles found favour with King Aâ—mâ—tus so the Lord heareth our petitions if we present him in the armes of faith Christ Jesus and his merits 11. A wounded spirit a broken and a contrite heart is an acceptable sacrifice to God that which hee will not despise thou canst not reasonably think thy case evill for that which God liketh and loveth in thee and hath so mercifully cheerished in those he dearely loved the man after Gods own heart David felt this which thou art afraid of My heart saith hee is wounded within mee Psal. 109. 22. 12. Consider seriously that a quiet conscience is not alwaies a good conscience nor an unquiet alwaies evil there is a lethargie torpor and stupidity of an evil conscience in a carnal security this calme is a fearful storm wherin the soulâ— like the men of Laïsh is quiet and secure until some spiritual Danites awake it and the sinner goeth on like Agag thinking surely that the bitternesse of death is past as some heart-sick man in whom the strength of nature is so decayed that hee feeleth not the undiscovered approaches of death now imminent such is the calmed conscience of a secure â—inner Againe the conscience of a righteous man in case of some sin unrepented of if it be not quiet it is the better if it be like the ship in which Jonah fled followed with storms till hee be cast out who seeth not that it is the more happy The danger is when the minde can be quiet and untroubled in guiltinesse and impenitency if wee feel not our wounds it is a mortal signe as paine is of sense and sense of life so that the main skill is to know whether thy peace or unquietnesse and horror of conscience be good or not To this a serious examination is requisite wherein I shall lay downe 1. Some reasons why wee must seriously examine our consciences 2. The main lets intercident thereto 3. Certain rules by which we may throughly examine 4. Interrogatories to be proposed to the afflicted conscience 5. Some conclusions necessary to be known herein 1 Wee ought to examine our selves for certainly God hath not so often commanded it in vain Lam. 3. 40. Psal. 4. 4. 1 Cor. 11. 28. 2 Cor. 13. 5. 2. Without this wee cannot know our sinnes and so not repent nor have any solid comfort in impenitency wee are extream apt to mistake our selves which if wee doe wee can have no sound comfort in the testimony of a good conscience which presupposeth faith and illumination 3. Without this we cannot possibly know which way we are going the broad way to destruction or the narrow to salvation which were very necessary to comfort us if wee go right or to recall and rectifie us if wrong 4. Without this wee can never make a right use of God's corrections nor finde any comfortable way out of them neither can wee understand his works of mercy in us when he humbleth us to raise us more The common lets to this duety are 1. An ill conscience which being wounded by fearful guiltinesse cannot endure any searching 2. Native hypocrisie misreporting us to our selves calling us godly when we are nothing lesse counting it injury not to be counted so 3. Distracting cares of this life and carnall security which say with those Jewes Hag. 1. 2. the time is not come these make men put off all to the hazzard of the last houre The rules which thou must herein observe are 1. Endeavour to find out and abandon all thy known sinnes 2. Rest not in outward shews but let down the light of Gods word into the secret and dark recesses of thy heart the woman first ligted then swept the room 3. Judge thy selfe as impartially as thou wouldst doe an enemy limmers use to set their work at some distance from them that they may be able to judge and amend their errours Place thy actions upon the person of some other man David could not see his sinne in himselfe till Nathan shewed it him in another I need not instance in Judah and Ahab 4. Beginne timely and be constant in this duety if thy thoughts after some slender pursuit returne as those men of Jericho with a non est inventus know that thou hast more need of greater diligence to examine againe and â—gaine 5. Examine thy self by the whole law of God concerning time past and what thou art in opportunity to sinne few wicked men but are content to observe some of Gods
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
loveth his pleasure profit ease more then God must needs be impatient of the loss of any of these And love thy neighbour as thy selfe and a little injury shall not make thee impatient 2. Be content with necessaries having food and raiment let us be therewith content what can the treasures of Princes give them more It was a prudent speech of that Indian King Taxiles to the invading Alexander what should wee need said hee to fight and make warre one with another if thou comest not to take away our water and our necessaries by which wee must live as for other goods if I be richer then thou I am ready to give thee of mine and if I have lesse I will not think scorn to thank thee if thou wilt give mee some of thine How happy were the societies of men if all were so composed 3. Often and thankfully recount what God hath done and doth for thee foolish men by their impatience causing them to oversee their own happy estates make something nothing and blessings curses to themselves 't is the part of a foole rather to mourn for that he looseth then to rejoyce for that is left him because therein joy is better then sorrow such mark what they have not not what they have beyond many thousands better then they because wiser and more thankful They think they must be humoured with all sweet but nothing bitter Thou speakest as one of the foolish women said Job to his wife tempting him what shall wee receive good at the hands of God and shall wee not receive evill 4. In all discontents looke up to Jesus the author and finisher of our faith considering what and why he suffered he suffered that which thou couldst not not for himself he had no sinne but to save thee if thou canst through faith in him have peace with God thou shalt not only beare but rejoice in tribulation knowing that it worketh patience if thou wilt keep innocency and a good conscience therein thou shalt have admirable peace in thy minde which shall quiet it amidst tumults of things externall but as a city in sedition or house in discord of the owners cannot be happy so neither can the minde at discord with it selfe 5. Keep thee within the verge of thy calling undertake not neither propose to thy selfe things too great for thy mannaging Overgriping thy hand enervateth it and puteth it to fruitless pain aiming at too ambitious leaps breaks many an heart where they fall short of their vaine propositions 6. Resolve as to use fulnesse if God please to give it to his glory so in case he restraineth to lessen thy minde to live within the shell of thine own fortune to necessity not opinion to that a little is sufficient to this nothing when the Philosopher in his journey drank water with his hand he cryed With how few uâ—encills is nature content Many are selfetormenters authors of their own sad discontents by their proposing such strange fabricks of their Babels building castles in the aire and towers to heaven adding house to house and land to land province to province and kingdome to kingdom seeking their chiefe good in the dangerous proceeds of doubtfull adventurers greatnesse and aâ—â—luence of riches they goe farre about to finde that which is safely and only to be found at home in our selves in a minde contented with that it hath It was noted of Pyrâ—hus that active Epirot that Fortune made him happy enough with good means to live peaceably at home without any trouble if hee could have contented himselfe onely with the soveraignty over his own subjects but his insatiable avarice which neither the sea mountaines unhabitable deserts nor the confines which separate Asia from Europe could limit instigated him perpetually to seeke new matter of trouble to himselfe and others which his faithfull friend Cineas did once prudently though without effect intimate to him when upon new overtures of honorable and profitable undertakings for the Tarentines occasioned by Cineas quaeres Pyrrhus had said when we have overcome the Romans there can neither Greâ—ian nor Barbarous city in all the countrey withstand us but we shall conquer all the rest of Italie with ease and what shall we do then said Cineas Pyrrhus telleth him of conquering of commodious Sicily again he demanded that being wone shall our wars end Pyrrhus saith the way were then broad open to attaine great conquests who would not afterward goe into Africk and so to Carthage but when wee have all in our hands said Cineas what shall we do in the end we will then good Cineas said hee be quiet and take our ease make feasts every day and be as merry one with another as we can possibly Cineas having brought him to that point said to him My Lord what letteh us now to be quiet and merry together sith wee enjoy that presently without farther travell and trouble which we will now goe seek for abroad with such sheeding of blood and so manifest danger and we know not whether wee ever shall attaine unto it after we have both suffered and caused others to suffer infinite sorrows and troubles 7. Learne a faithfull dependance on Gods providence this ground of content the holy Ghost proposeth Let your conversation be without covetousnesse and be content with such things as yee have for hee hath said I will never leave thee nor for sake thee when men too much depend on second causes they are impatient at every crosse they would impiously prescribe God in the time as Jehoram would 2 King 6. 33. and rebellious Israel Exod. 32. 1. or in the meanes as Naman 2 King 5. 11. but in assurance that God will never faile us wee patiently expect his help In every affliction remember that God beholdeth thee and that his providence will give the issue with the triall 8. Often call to minde in case of discontent for thy wants what thou brought'st into the world and what thou shalt carry hence thou hast not such possessions houses riches apparrell as some have yet no man liveth so poor as he was born this was it which that Exemplar of patience said in all his losses Naked came I into this world and naked shall I return so Paul makes it a ground of his exhortation to contentednesse Wee brought nothing into this world and it is certain we shall carry nothing hence Kings and Princes are cast out naked in the day of their nativity weeping little masters of the world The great Saladine will tell you what they carry hence who willed that at his funerals one carrying a shirt or winding sheet on the point of an advanced lance should goe before the herse and proclaim thus Saladine the conquerour of the East carrieth hence with him only this of all that hee hath gotten 9. Feed not the bitter humour of discontents for the groweths thereof are sad and dangerous Give