heart towards men 2 The frame of thy conuersation with men Iustice would that thy heart In respect of the disposition of thy heart be thus disposed to all 1 To loue them naturally our hearts are void of this Philaâ—thropie or loue of man selfe-loue hath eaten out the loue of others yet this is a main ground of all holy conuersing with mâ—n How oft should that precept come to our mindes Thou shalâ— loue thy neighbour as thy selfe Obserue the words 1. thy neighbour must be loued euen euery man for there is Identitas originis vinculum societatis impressio Dei imaginis The selfe-same originall haue we not all one Father were not Adam and Eue the roâ—ke out of which we were hewen and the hole of the pit out of which wee were digged there is the bond of society which nature inclines vs all vnto and would haue kept inuiolable and there is a sparke of Gods owne image in all some true ground of honour and respect 2. all therefore thou must loue now loue is affectionate cheerefull and speedy and is expressed with meekenesse and softnesse freed from wrath enuy pride swelling selfe-loue it is exercised in holy things and is manifested in long-suffering and all suffering 1 Cor. 13. 4. 5. 3. thou must loue them as thy selfe is he not a kinde of other-selfe As thou wouldest others should maintaine and as thou thy selfe wilt to thy vtmost defend thy dignity life chastity goods and good name wife and possessions from the least iniury so must thou resolue with thy selfe and by all meanes fashion thy heart to tender as dearely euery other mans dignity life purity goods good name wife and possessions from the least dammage euen in the thoughts of thy heart The Lord keepe this in the imagination of the thought of euery one of our hearts for euer Labour and worke thy heart with all dâ—ligence to this thing This is the summe of the sixe last Commandements the worke and labour of true loue the least part whereof may not be denyed by any to the worst of men Name the man whom thou maiest iniure in the least kinde and yet â—e blamelesse Little is this duty thought of euen by the godly and who is it but thinketh hee may both doe many an iniury and neglect many an office of loue to many men The â—uties of the second Table are the seruice an â— debt of loue to euery man which wee must daily pay and yet daily owe Rom. 13. 8. 2 To pray for all men men of all sorts not a man whom thou maist point out and except hartily desiring their conuersion this good the poorest may doe for the richest 1 Tim. 2. 1. 3 To câ—st our estates so that our liuing in our places may be inoffensiue and harmelesse 1 Cor. 10. 32. 33. Honest in the sight of all men and peaceable without contention with any if it be possible Heb. 12. 14. Rom. 12. 18. This were to pursue peace Heb. 12. 14. 4 To cast in our mindes what things are true are venerable are iust are pure are louely are of good report If any thing there be that is vertuous if any thing that is praise worthy to thinke on those things to proâ—ect how we may expresse those things in our conuersing with men Phil. 4. 8. Here is good employment for thy thoughts in thy priuacy and lonenesse 5 To beare reuerence and honour to all men in our hearts without contempt or despising any not suffering to lodge in our breasts thoughts of dâ—sregard or neglect of any 1 Pet. 2. 17. §. XX. Of the guides that direct the particular frame of righteous conuersing with men In respect of the frame of thy conueâ—sation THe heart thus disposed is fit now to conuerse with others that he would expresse righteousnesse in his conuersation with men must heed these â—ules in the generall as guides in all particulers 1 To doe to others as he would be done vnto is there any thing which he saith or doth to his neighbour of which question is made in his own heart or by others propose it then thuâ— would I that he should so speak and doe to me Mat. 7. 12. an admirable rule of iust dealing 2 To giue to euery man his due honor to whom honour feare to whom feare custom to whom custome tribute to whom tribute Rom. 13. 7. 3 Euery man to submit himselfe to other though he neuer so honorable and the other neuer so meane knowing they are all members of one body Polâ—tike now as in the body the cheiâ—est member hath need of the least so that the head cannot say I haue no neede of thee and the cheifest careth for the least so the body of societies the greatest needeth and the greatest must stoope to do for the least And that in the feare of God that is euen of Conscience to him that requires it or fearing him who as he hath placed thee highâ—st and that other lowest so can if he please pull thee downe to the dung hill and set the other in the throne For promotion cometh not from the East nor west it is God that setteth vp one and pulleth downe another Ephes 5. 21. 4 Climbe not at all no not into the desires of thy heart into the throne of iudgement that thou shouldst take to thee power to retaliate wrongs remember him that saith vengeance is mine I will repay See that none render euill for euil to any man but euer follow that which is good both among your selues that are Godly yea to all men thus shewing our patience towards all men 1 Thes 5. 15. 14. §. XXI Of the gouernment of the tongue IN particuler righteousnesse In speciall the bridling of the tongue takes order for the tongue deeds and first for thy words set a watch before the doore of thy lippes that no wickednesse breake thorough the hedge of thy teâ—th Therefore if thou be vtterly purposed that thy mouth shall not transgresse note what Dauid said to God in his prayer by the word of thy lips I haue kept me from the pathes of the destroyer Psal 17. 3. 4 The word of his lipps for the guidance of the tongue may bee cast into these rules 1 Take not vp the name of the Lord thy God in vaine when thou speakest of God or religiâ—â— his word or workes hâ—s merâ—ies or iudgements let there bee an honourable mention of them and open thy mouth with all possible reuerence fearing that great and terrible name The Lord thy God Deut. 28 58. breake not forth hastily into the discourse of holy things till thou canst see how some way God may be glorified thereby a wise man will conceale knowledge 2 Let thy speech bee good to edifie withall such as may minister grace to the hearers without corrupt or rotten communication Auoyd filthy speaking foolish talking and iestings Remember alwayes that of our Sauiour that For euery idle word that men shall speake they must
called the polluting of the Sabbath Ezek. 22. 26. Esa 58. but what neede wee goe further then the commandement it selfe It is one of the lawes giuen immediatly from God not mediately by Moses as the Ceremonies were Deut. 4. 13. 14. it was written with Gods owne finger in Tables of stone Exod. 31. 18. Put into the Arke Couered with the mercy seate as containing part of the sinnes nayled to Christs Crosse and therefore not any that serued to the expiation of sinne in the shadow one of the ten words or precepts which if you teare out you can make of the rest but nine and so giue God the lye Deut 4. 13. Let the words of the precept speake for its authority The word Zacor is indefinite is in English to remember because we are bound for euer to remember this matter as saith R. Elias Remember shewes also that this as the other commandements was ingrauen in the hearts of the fathers and that it was inioyned before and obserued though easily neglected by corruption Exod. 16. Remember to keepe it holy the end of the commandements is moral Sixe dayes shalt thou labor if the permission of the sixe dayes labor appertaine to vs do not the sanctifying of a seuenth We are no lesse charged on the Sabbath to worship then permitted on the sixe dayes to follow our ordinary calling if the Commandement be Ceremoniall Idlenesse is the best Christianity in the sixe dayes It is the day blessed sanctified now so long as wee need the meanes with the blessing of God on them for our recouery out of sinne and our continuance in grace so long we neede some speciall day to which God hath promised a blessing in speciall But you will say the Iewes Sabbath was blessed but where find ye our Sabbath blessed I Answer in the Commandement which saith not the Lord blessed the seuenth day but the Lord blessed the Sabbath day be it the seuenth or the first day of the weeke which hee shall giue in charge and hallowed it in a word this commandement was giuen and charged vpon the strangers and I doe remember that a stranger was bound to obserue the Ceremoniall law If any say can you shew where this is Commanded or confirmed in the New Testament I Answer I can Mat. 5. 18. One iot or one title of the law shall not perish and verse 19. Whosoeuer shall breake one of the least Commandements and shall teach men so shall be called the least in the kingdome of heauen I will close this with the saying or Irenaeus in his 4 booke agaiâ—st heresies the 31 Chapter God needed not the loue of man but man was destitute of the glory of God of which by no meanes he could partake but by that obseruance which is owing towards God for this cause Mâ—ses saith choose life c vnto which life prepaâ—ing man the Lord himself by himselfe spak the words of the Deâ—alogue to all like therfore they remain with vs in like maner receiuing extent and increase but not dissolution by his comming in the flesh But the precept of bondage he commanded the people by Moses apart fit for their disciplining These precepts which were giuen to them for bondage and a signe he hath girt about with the New Testament of liberty but whatso are naturall and common to all he hath increased our knowledge of God as father our adoption our loue our obedience to his word without turning away the face abstaining euen from the lusts of euill workes our feare child-like So our liberty is not giuen as a cloke of maliciousnesse but to the propitiation and manifestation of faith To plead Christs comming to this and to blot out one of the ten commandements is to vse Christian liberty for a cloke of wickednesse according to this man of God 2 For the change of the day The first day of euery weeke is the Christans Sabbath it is easily prooued to be diuine it is called in Scripture The Lords day Rev. 1. 10. as the Holy Supper of the Eucharist is called the Lords Supper 1 Cor. 11. 20. First instituâ—ed by the Lord and in its vse râ—ferred to the Lord for who could change the day of the Sabbath but hee that is Lord of the Sabbath that is Christ Mark 2. 28. the practise of our Sauiour and the Apostles who appâ—ared on this day hâ—ld their assemblies on this day conuinceth it sufficiently to bee commanded by our Lord and Sauiour Ioh. 20. 19. 26. Act. 2. 1. and 20. 7. 1 Cor. 16. 1. 2. and reasons strong and many may bee giuen the Commandement that a seuenth part of our time be consecrated to God is morall as we haue before prooued therefore the Institution of the Lords day could not be deferrâ—d one whol weeke for the Iewes Sabbath in respect of the determination thereof to the seuenth day was abrogated de iure in Christs death if it were deferred to the Apostles ordination though then also it were diuine for they had the spirit of Christ yet the Church must haue beene â—eft destitute of a Sabbath for a time and onâ—ly nine precepts haue stood in force for that space Againe it is not â—asie to cast off what some Ancients haue vrged from that place Psal 118 24. This is the day which the Lord hath made for Christ himselfe tells vs that his resurrection is handled in that place Matth. 21. 42. and who should appoint the day of worship in the New Testament but he that instituted the ordinances of the Nâ—w Testament and from whom all blesâ—ing vpon all worship is to be expectâ—d We will therefore in obedience to our Sauiours institution with the Ancient Church call this day the Lords day the day of bread the Dies dominicus dies panis dies Lucis day of light and wish that neuer any should reckon of the fourth Commandement as otherwise then morall Thus of the Authority I pray you hide not your eyes from seeing it that so you may receiue the Duties of this day The duties of the Lords day are the duties of the Sabbath both for the matter and manner of performing Take then your duty thus it is referred to these two Considerations 1 What is charged on vs. 2 On whom it is charged For the first wee are charged to Prepare for the Lords day or the Sabbath Keepe it For preparation we are bound 1 To Râ—member it before it come and to obâ—erue it as the word is vsed in the repetition of the Law Deut 5. that is both to informe our iudgâ—ments of the Authority of the day and to be mindfull in euery respect to keepe the precept aswell as any of the other watching against our naturall corruption which nor cares to vnderstand nor minds to obsâ—rue this Holy rest 2 To fiâ—ish our workes on the sixe dayes as God did his doing all we haue to doe Gen. 2 2. For if through our negligence a necessity be contracted of
11. 28. 31. Mat. 5. 1 Cor. 10. 16. Vse Now it is required of euery one that would receiue worthily and not eate and drinke damnation that hee discerne the Lords body that hee examine himselfe and iudge himselfe for his sinnes that he forgiue those that haue Psal 26. trespassed him and that he grow in loue to the fellowship of the Saints and in hatred of all assemblies of wicked Idolaters and prophane persons §. VII The answere of a good conscience I beleeue THe Answere of a good conscience 31 Of faith 1 Peâ— 3. 20. Ioh. 1. 1â— 12. Hab. 2. 5. Ioh. 17. 3. Rom. 10. 10 is in this word I beleeue which is the receiuing euery one for himselfe of all and euery one of these truths into our mindes to know them and into our hearts to assent to cleaue to and rest vpon them for our iustification and eternall saluâ—tion and into our mouthes to confesse and professe them and into our whole man to liue the rest of our life in the power of them so that Gal. 2. 20. we may liâ—e by the faith of the Son of God who loued vs and gaue himselfe for vs. Such is the substance of our faith The pathes of holy life which guide men as they are Christians all their daies and euery particular day follow THE SECOND PART §. I. The order THey that thus beleeue Agendâ—s this matchlesse loue of God and his exceeding kindenesse to them in Iesus Rom. 5. 6. 2 Cor. 5. 14. Pâ—al 119. 9 Christ haue the loue of God shed abroad in their hearts by the Holy Ghost which will constraine them â—o liue not to themselues but to him that dyed for them and rose againe The rule of such a life is Gods holy word which in our language containeth Gods will concerning vs. Wherefore it is to bee diligently attended that wee may learne what this life beseeming the Gospell and a Christian redeemed at so great a price may be and vnderstanding what the will of the Lord is it is necessary that we order our conuersation aright an heart to which worke the Lord without doubt doth giue to as many as shall see his saluation Psal 50. 23 Col. 1. 10. Pro. 10. 9. 14 8 Gal 6. 16 Psal 84. 11. If we shall thus doe wee shall walke in all pleasing wee shall walke vprightly and therefore surely we shall vnderstand our way the wisedome of a prudent man mâ—rcy also shall bee vpon vs and peace neither will the Lord with-hold any thing that is good for the Lord himselfe is the sunne and shield hee will giue grace here and glory hereafter and no good 〈◊〉 will he with-hold from tâ—em thaâ— walke vprightly Vp then and be doing and 〈…〉 e Lord will â—e with thâ—e But thou wiâ—â—â—sâ—y what should I doeâ— fâ—râ—th direction I presâ—nt thâ—e our of Gods word an Abstract of speciall precepts for the right ordering of thy conuersation wherein I desire not like an hand to point it out to others but as a fellow-traueller towards heauen resâ—â—lue by Gods grace to be thy companion to tread witâ— a right foot in the way of life Come then let Esa 2. 3. vs ioyntly walke in his pathes and he will teach vs of his waies The precepts of holy life not restrained to a daily direction are first general which concern 1. The qualifying of our persons who would liue holily 2. The helpes of an holy life 3. The manner of wel-doing secondly particular which order vs towards God other men our selues First the person ought to be rightly qualified we being all by nature a serpentine generation that will bite by the heele him that passeth on this way and a swift Dromedary trauersing the waies that lead to the chambers of death but not that broode of trauellers the generation Psal 24. 6. of them that seeke the face of the God of Iacob §. II Of the qualifying of the person that would lead a godly life 1. VVHosoeuer would 1 The person qualified to walke in an holy life liue and that well must be sure that hee breake off his former sinnes by vnsaigned repentance and become a new man and must looke to his faith both to be assured of his reconciliatio â—ith God through Iesus Christ and by beleeuing to draw forth vertue and grace from him to enable him to walke in the way of life for the uncleane cannot walke in this way Esa 35. 8. 9 it is called holy but it is prepared for those that beleeue and repent and these way-faring men Eph. 2. 2. Rom. 8. 8. 9. Gal 2 10. Ioh. 15 5. though fooles shall not erre therein till this also euery man is dead in trespasses and sinnes and walkes in the flesh and therefore cannot please God It is faith by which we liue or rather Christ liueth in vs now without him wee can doe nothing but if wee abide in him and he in vs we shall bring forth much fruit Weâ— are in our naturall estate Lepers shut without the Campe and to rush into these walkes of new obedience not cleansed from this contagious leprosie is to pollute and defile all wee touch or haue to deale with The true cause why many that haue entred on the profession and practise of holy duties haue made no happy progresse and why some after long time haue fearefully fallen backe is no other then this they neuer laid a good foundation or made a good entrance by sound mortification That it may not thus fare with vs lâ—t vs know and practise what God requires of vs that wee might breake downe the power of our former sinnes and gaine some câ—mfortable assurance of Gods loue in Iesus Christ in the pardon of them and so you must 1 Examine and try thy waies and turne to the Lord not contented that thou hast heard say we are all sinners nâ—r bearing thy selfe vpon that knowleâ—ge of thy sinnes which thou canst gaine by measuring thy selfe by thy selfe lest selfe-loue and a deceitfull heart doe beguile thee But the duâ—y required is to search and try thy sâ—lfe by the word of God and thence to take a true surucy of thy naturall filthinesse by sinne and that thou maist lay it deepely to heart take a rowle or bill of such offences against each Commandement as thou canst directly accuse thy selfe withall and learne to gage thine owne heart by that perfect law and because wee are by nature ready to make a mocke Pro. 14. 9. of sinne such is our spirituall folly therefore to know the heynous and odious nature of sinne in Gods sight weigh what it is 1 By the law which sheweth thee it is the offence of an holy and infinite iustice and mâ—iesty and the breaking of a law which thine owne heart approueth as spirituall holy iust and good it is Rom 7. 12 such an euill as separates betwixt God and thee it deserues for its wages death of body of soule
in this holy manner to doe the Lords worke come on and tread the pathes of the highest those euen and pleasant waies which lead to the assurance of eternall happinesse For the worke of righteousnesse is peace and the effect therof Esa 32. 17. quietnesse and assurance for euer The particular and expresse precepts of holy conuersation respect thy behauiour towards God other men thy selfe Thy duty to God is to know Thy duty to God him to worship him aright both for the inward affections of thy heart and for thy outward service 1 The knowledge of God 1 To know him desired more then burnt offerings is that which must be in some good measure found in all the true worshippers of him and that such a knowledge as natures light since the fall reacheth not vnto it being rather a sparkle whereby wee discerne that there is a God then any flaming light Rom. 1. 20. 21. that is able either to direct vs how aright to conceiue of him or to warme our hearts by liuely impressions that by the same we might be brought to glorifie him as God and not proue vnthankefull worshipping the creature in stead of the Creator Ier. 24. 7. 1 Ioh. 5. 20. who is blessed for euer Scripture then doth teach this knowledge and God by them doth giue an heart as Ieremie speaketh an vnderstanding as S. Iohn saith To know him that is true and to know him that we might worship him And concerning this grace it is required in the Scripture as euer we meane to know God that not alone wee know but also follow on to know the Lord Hos 6. 3. The precepts thereof must direct in both 1 The Rules for the guiding of our vnderstandings to know and conceiue of God aright are these 1 That we know him by no likenesse nor resemble him to any thing in the world hee is a spirit the inuisible God to whom then wilt thou compare him or to whom shall he be like God forbids images in Churches houses and thy head too Commandement 2. Deut. 4. 12. 15. 2 How shall we doe then to conceiue of him whom no man euer saw nor can see of whom none may thinke by resembling him to any thing hee doth see the Lord himselfe hath shewen the way caâ—ie glorious and able to prepare our hearts vnto him in any seruice wherein we would approach neere vnto him a way by which hee made himselfe knowne to Moses Exod 34. 6. 7. by his glorious titles and attributes the excellenciâ—s and praises of him that is I am the Almighty which is which was which is to come Therefore in prayer and all other his worship in all thy meditations fasten thy thoughts vpon him as the Lord God Gracious Mercifull long-suffering that pardoneth iniquitie transgression and sinne that will by no meanes cleare the wicked the most Holy Alsufficient eternall onely wise God with the like which shall lift vp thy heart vnto him through the glory that shines in them By this meanes maist thou haue him in thy minde through the whole day In the creatures thou beholdest inasmuch as these praises may be read plainely in that great booke If thou wilt take the benefit of this direction an helpe non contemnendum not to be despised there are three waies to gather these glories of the highest out of the booke of the creature 1 By way of deniaâ—l remouing from God in our conceiuing of him what euer argueth weakenesse or wickednesse in the creature as to know him to bee the God that cannot lye that cannot dye but is immortall that cannot repent or deny himselfe 2 By way of eminency ascribing what is good in the creature to the Creator by an excellency as see wee knowledge in men and he that teacheth men knowledge shall not he know is wisedome in men and is not hee most wise are there any drops of mercy truth or holinesse in the creature the Ocean is in him or rather he is the Ocean Doth the creature liue with him is the well of life 3 By way of causing all things so by the fabricke of this world we know him to be the Creator by wonders therein we vnderstand his eternall power and God-head by gifts bestowed on the creatures his bounty and goodnesse by their order his wisedome the God of order by their continuance in the same estate to this day his vnwearied prouidence 3 Yet all this is not sufficiâ—nt wee must know him to bee that one God who is three the Father Sonne and Holy Ghost and know God the Father as the Father of Iesus Christ his Sonne and as our Father in him by the holy Ghost The first of these namely to hold the doctrine of the Trinity distinguisheth Christians from Iewes Paynims Turkes Arrians Antitrinitarians The second which the Apostles cals the knowledge 2 Cor. 4. 6. of the glory of God in the face of Iesus Christ his Sonne distinguisheth true Christians from all Hereticall Papisticall and formall Christians which is called sauing knowledge by Diuines and is eternall life in the beginnings of it Ioh. 17. 3. Which hath a power to transforme the 2 Cor. 3. 18 Col 3. 10. whole man into Gods image and change him from glory to glory It is a chiefe part of Gods image in vs at which time the vaile of ignorance is said to be rent And this is when by the Gospell wee hauing first seene our misery by the law and how vile we are by sinne we vnderstand the loue of the Father set vpon vs before euer there was a world choosing vs to life and predestinating vs to the Adoption of children by Iesus Christ whom hee gaue to vs and made him to bee to vs wisedome righteousnesse sanctification and redemption and also the grace of our Lord Iesus Christ the Sonne in taking on him our nature and dying for vs to reconcile vs to God and rising againe to make vs righteous and the fellowship of the holy Ghost who vniteth vs to the Father and the Sonne and sanctifieth and preserueth in the estate of grace When I say wee know with perswasion of heart the loue of God in Christ pardoning our sinnes and receiuing vs for his sonnes and daughters so that by the spirit of the Son sent into our hearts we call him Abba Father then know we him effectually And thus must thou conceiue of him and thus conceiuing approach to him when thou worshipest him Eph. 2. 18. In Christ wee haue saith Paul accesse vnto the Father by one spirâ—t For this wee should pray on â—he bended kneâ—s of our soules euery day that God would enlarge our hearts to comprehend with all Saints what is the height depth length and breadth and to know the loue of God which passeth knowledge that we may be filled with all the fulnesse of God Ephes 3. 17. 18. 19. 2 After thou canst thus conceiue of him then follow on to know the Lord acquaint thy selfe with
baptisme as it is a vow and promise on our parts and a dedication of our soules and bodies there to the worship and seruice of that one God who is the Father the Sonne and the holy Ghost renouncing all others now let this vow and profession of thine teach thee 1 To abandon all impenitency and vnbeliefe lest thou become a Couenant-breaker with God one that makest void the death of Christ one that crucifiest him afresh one that sinnest against the spirit of grace that grieuest that holy spirit disgracest the family Gospel and name of God and depriuest thy selfe of that saluation set forth by the Father wrought by the Sonne applyed by the holy Ghost assured by all three to thee in thy baptisme haddest thou looked to the condition and not put a barre to such surpassing mercy 2 To fight against the flesh the diuel and the world thereby remembring whose thou art and vnder whom thou warrest 3 To acknowledge the communion of Saints and know that thou art by baptisme bound to preserue brotherly loue with them as with the members of the body as with sonnes of the same father and seruants of the same lord 1 Cor. 12. 13. Ephes 4. 3 4. 5. No diuisions should arâ—se 1 Cor. 1. 13. All names of sectes should be abolished wee should deuote our selues to no mans rule were we baptized into the name of Paul Whose seruants soeuer wee are wee are Christes freemen and whose freemen soeuer we are Christs seruants 4 To worship him in vnity and vnity in Trinity drawing neere to the Father in the Son by the holy Ghost giuing the distinct glory to each person the Father that elected and loued the Sonne that redeemed the holy Ghost that sanctified vs. The forme of baptisme requireth this §. XI The fourth Prayer THis rightly performed is Of prayer the soule of the soule because it causeth it to liue in God the exercise of all the graces of the spirit at once as faith hope loue feare to offend vprightnes of heart delight in God and the like the Christians armouâ— the incense acceptable to God the very key of heauen In this seruice of the liuing God these speciall rules must be heeded 1 Thou must pray with thy vnderstanding that it may not be sayd to thee thou knowest not what thou askest It is the prime thing to be looked vnto that thy vnderstanding bee not vnfruitfull for it is not the tumbling ouer a few wordes without regard of the sense in them and knowledge of the thing prayed for that is of any moment but the powring out of the soule in those wordes which alone giues being to our prayers 1 Sam. 1. 15. Psa 142. 2. Lift vp thy heart with thy handes Lam. 3. 41. 2 Pray with pure heart and hands 1 Tim. 2. 8. The purity of the heart giueth purity to the hands both are pure in prayer when they are lifted vp 1 Without double mindednesse hypocrisie or guile of spirit the soule not lifted vp to vanity Psal 24. 4. nor the heart set vpon the loue of any sinne purifie your hearts ye double minded and then draw nigh to God and hee will draw nigh to you Iam. 4. 8. But if thou wert Dauid himself to whom God gaue his sure mercies if thou regard iniquity in thine heart the Lord will not heare thy prayer Psal 66. 18. 2 Without wrath for if wee forgiue not neither will our Father in heauen forgiue vs Mat. 6. 14. 15. 3 Without doubting Iam. 1. 5. Aske and wauer not 3 Pray with feeling and feruency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how preuailing is the prayer of a righteous man it is as an arrow shot home to the marke Iam. 5. 16. A speeding prayer a labouring and working prayer 4 Pray in the Holy Ghost Iude 20. Set thy delight on the Almighty so cannot any hypocrite Iob 27. 10. and cry Abba Father by the spirit of adoption Gal. 4. 5. with childelike affections and confidence 5 Pray at all times pray in prosperity in aduersity pray euery day pray and restraine not prayer before God why shouldest thou cast off his feare continuing instant Col. 4. 2. Iob 27. 10. The rather since our Lord saith that this faith he shall scarce finde when he comes to iudgement Phil. 4. 7. Luk â—8 8. in no thing be careful but in all things tell to the Lord thy requests 6 Pray onely in the name of Christ Ioh. 14. 13. and in Ioh. 16. 23. 24. We are not onely commanded to aske in his name but chidden for our slownesse to aske seeing we haue the Sonne of God our spokesman 7 Pray all manner of prayer complaints confessions supplication petition thanksgiuings and remember alwayes giuing of thankes in all thy requests Phil. 4. 7. 1 Tim. 2. 1. 8 Pray for all sorts of men especially for all in Authority 1 Tim. 2. 1. 9 Auoide vaine repetitions God is in heauen thou art in earth therefore let thy words bee few Mat 6. 7. Eccles 5. 2. Onely see they be the true voyce of the heart and they are not long if thy desire and feeling giue them life and they are long though neuer so short if this be wanting beware of length in prayer to be seene of men approue thy selfe to thy father that seeth in secret I close vp these directions with the saying of Ambrose in his booke Dâ— Cain et Abel lib. 2. c. 6. Si tanquam pubescens adolâ—scat fides qua defectum seâ—escentis devotionis ableget spiritu fâ—râ—eat congrua distinctionâ— teneatur â—ensura legitimae diuisionis assiduitas commendet gratiam tunc fit illud pingue tanquam adipale precationis genus de quâ— dicit scriptura impinguasti in oleo caput meum Sicut nâ—agni multo lacte pinguescunt sicut oues benè pastae adipe â—â—ent ita Apostolico succo pastâ— fidelium pinguâ—scit oratio horum si desit aliquid qua suprà diximus sacrificium non probatur If faith grow vigorous as comming to ripe age so that it banish the defect of withering deuotion waxe hot in spirit and the measure of a lawfull division be held by a congruous distinction and assidiuity commend the grace of it then that wel-liking and as it were fatty kind of praying is made of which the Scripture saith thou hast annointed mine head with oyle For like as the Lambes grow fat with much milke and as sheepe well-fed shine with fatnesse euen so batteneth the prayer of beleeuers fedd with Apostolike iuice If ought of these forespoken bewanting the sacrifice is not allowed §. XII The fifth feasting or solemne Offeasting Thankesgiuing THis duety is performed aright if wee follow these three essentiall directions 1 Our feasting must be with praise to God vpon the recording of some fauor and benefit or deliuerance reioycing in the worke that he hath done considering the workes of his hands Psa 119. 24. 2 It must be with liberality to to the poore that their
is the fast which the Lord hath chosen when thus we cry hee will say here I am his worke also shall be as forward as his word for then shall our light breake forth as the morning and our health shall spâ—ing forth speedily our righteousnesse shall goe before vs and the glory of the Lord shall bee our rereward to gather vs vp §. XIIII The seuenth singing of Psalmes FOr the right manner of singing Of singing of Psalmes of Psalmes the approued mirth of a true Christian Iam. 5. 13. The Apostle giueth rules in two places to the same effect Ephes 5. 19. Col. 3. 16. 1 Wee must make vse to our instruction and mutuall edification of the matter conâ—eiued in the Psalmes hymnes and spirituall songs we sing remembring these songs are Gods statutes Psal 119. 54. 2 Wee must sing with the heart 1. both with the vnderstanding and with the affections lifted vp as well as with the voice Psal 25. 1. 3 With grace in the heart 1. imploying the graces of Gods spirit as our faith hope delight in Gods loue c. 4 Our melody must be directed to the Lord and his glory not vsed as a ciuill employment but as Gods seruice nor as a meane to cleare the pipes and preserue bodily health but as a meanes to cleare the soule of obstructiue humours and promote our eternall saluation §. XV. The eight Reading of Scripture or meditation THis is a duty of no small benefit Of reading or meditation to the godly life of a Christian for by it wordly cares are moderated and sanctified worldly pleasures dulled and extinguished the minde furnished with pure imaginations the iudgement inlightned and enlarged the memory relieued the heart perswaded the affections moued the whole man secretly yet sweetly drawn aboue the world aboue himselfe this is part of the benefit comes hereby and the comfort is no lesse when thou shalt know that this is one of the three duties that make vs happy Reu. 1. 3. Blessed is hee that heareth and readeth and keepeth the words of this prophesie and those things that are written therein This duty I expresse by two words reading and meditation 1. because this duty pressed in the old Testament is set downe in two words which signifie to speake with the mouth and with the heart to reade and to meditate too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ge. 24 63. Psal 1. 2. Therefore it is vsually translated to meditate Iosh 1. 8. Psal 1. 2 2 Because the reading which is the duty is not a running ouer a Chapter vttering the words like a childe at schoole without regard of the matter but this musing thinking on pondering debating of the matters therein with our selues 3 Because many through want of education cannot reade yet the duty to meditate fasteneth vpon all That this is a duty which all are bound vnto that saying of our Sauiour Search the Scripture Ioh 5. 39 doth abundantly testifie and that command layd vpon Kings of daily reading notwithstanding their great employment of state Deut. 17. 18. 19. Besides the holy Scripture is called in the Neh. 8. 9. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading because it ought to be read About your reading these things must necessarily bee obserued 1 That it be daily the time such as wee can best alotte from our worldly affaires but in euery day some time must be redeemed to this worke Deut. 17. 19. He shall reade therein all the dayes of his life Iosh 1. 8. Thou shalt meditate therein night and day Psal 1. 2. 2 That we meditate vpon it or ponder what we reade storing our hearts with good thoughts liuely consolations and holy precepts by that which we reade this will helpe to direct vs all the day after and season the heart in some good measure that it be not drowned in the vaâ—ities of the world and the sinnes of the time Psal 1. 2. This is to search and diggâ— for wisedome and hath the promise Pro. 2. 1. 2. 3. 5. 6. 7. 3 That we wisely apply what we reade to our selues seeing all Scripture is written for our instruction and comfort and tends to make the maâ— of God perfect and furnished to euery good worke Rom 15. 4 We ought to perswade our selues that all precepts of duty and good life are left recorded to direct vs not others onely that all the promises are to be beleeued by vs and wee finde the grace or state of life to which they are made in vs. All the threats denounced against vs as we are found in the transgressions all reproofes checke vs for faults escaped all exhortations and admonitions quicken our coldnesse deadnesse drowsinesse and lukewarmenesse 4 That wee bring a speciall and renewed delight to this worke else we shall never hold out but by fits and snatches at the best take it vp Psal 1. 2. Blessed is the man whose delight is in the law of the Lord to meditate therein day and night 5 That we hide in our hearts the Commandements promises threats for direction and vse in our liues indowed with Dauids spirit who said I haue hid thy commandements in mine heart that I might not sinne against thee Psal 119. 11. that wee obseruâ— to doe as the command runnes in Iosh 1. 8. §. XVI The ninth vowes and swearing A Vow is a religious promise Of a vowe of things lawfull conducing to the exciting of our hearts to Gods worship and holy duties and that for such things as God hath promised made with prayer and payed with thankesgiuing such was Iacobs vow Gen. 28. 20. This is a duty wee owe by verrue of that command Psa 76. 11. Vow and pay vnto the Lord your God Vowes are of two sorts necessary or arbitrary Necessary which euery Christian must promise to the Lord vpon all blessings he asketh and in all suits he maketh either expresly or at least in the deuotion of his heart they are 1. The sacrifice of himselfe foule and body to God Rom. 12. 1. 2. The renewing of his couenant for reformation of sinnes which prouoked God Ier. 50. 5 3. Contribution to the maintenance of Gods worship 4. Charity to our neighbours Neh. 10. 29. 30. 32. An heart prepared to these foure should euer be with vs but the arbitrary is the vow wee speake of and here these rules must be obserued 1 Thy vow must be of things lawfull 2 It must be of things in thine owne power for if thou vow chastity when thou knowest not whether thou hast the gift of continency and whether thou haue power ouer thine owne will thou offâ—ndest 1 Cor. 7. Be not rash with thy mouth and be not hasty to vtter any thing before God Eccles 5. 2. 3 It must be some way conducing to the lawfull worship of God and such as mâ—y helpe thy repentance sobriety chastity abstinence meditations patience with the like Thus it must haue a right end the glory of God and the furthering of thy heart to
the place where thou liuest reckoning vpon their dislike onely as worth the auoiding and not caring to runne vpon that which ministreth apparent and iust cause of distrust of thy good and louing affections to others for hee that loueth not all the Saints loueth no Saint a right neither is it here said seâ— thou loue this or that brotherhood which thou hast made by associating thy selfe with them but loue the brotherhood which God hath made by giuing these testimonies to the world that they are borne of him else in auoiding a rent from some thou maiest make a rent from many To these the duty charged vpon vs is loue Ephes 5. 2. Walke in loue the speciall commandement giuen by our Sauiour and the cognisance whereby his Disciples should be knowne Ioh. 13. 34. 35. Loue noteth the affections of the heart and the office of loue in the life 1 The affection of loue which we owe to the godly is a speciall degree of affectionate kindenesse tendernesse of hart framed in vs by the holy Ghost through the Gospell whereby wee receiue them as Christ receiued vs and respect them as our brethren in him partakers of the same grace of God and heires of the same inheritance of heauen the grace of life eternall prouided for vs knowing that there is but one body one spirit one faith one hope of our calling one Baptisme one Lord tâ—at redeemed them all one God who is the Father of them all who also is aboue all and through all and in them all Ephes 4. 4. 5. 6. Rom. 12 10. Ioh. 13. 34. And thus this loue of the brethren differeth from the loue of men we spake of before Neither is it enough that I loue them because they are men and as men but because they are Christians begotten of the Father and as Christians that are new borne The loue of men the law commandeth wils it be squared by this patterne as I loue my selfe the loue of the brethren the Gospell onely and wils it bee squared by a more excellent patterne as Christ hath loued vs As the law reuealeth not Christ the Mediator so neither doth it command the loue of the brotherhood who are gathered out of the word by Christ In this regard therefore our Sauiour saith A new commandement giue I vnto you Ioh. 13. 34. And to this loue of the brethren in our conuersion were our soules purified and still doth the Christian purifie his soule in obeying the truth through the spirit 1 Pet. 1. 22. 2 The offices of brotherly loue are these 1 To make choice of them as the onely companions of our liues associaâ—ing our selues to their communion and fellowship Psal 16. 2. 3. All our delight should bee in them that kingly Prophet saith I am a companion of all them that feare thee and of them that keepe thy precepts Psal 119. 63. 2 To vse hospitality one to another without grudging 1 Peâ— 4. 9. Hâ—b 13. 1. 2. and to be harbourers forget not this office of loue for hereby some haue receiued Angels into their houses vnawares Abraham and Lot as we reade pursued hospitality 3 To employ our gifts for their good as being members of the same body and therefore ought to haue the same care one of another All gifts are spirituall or corporall spirituall as knowledge vtterance and the like all giuen to profit withall 1 Cor. 12. 7. They must helpe others by what they haue learned when they meet together Pro 15 7. 1 Cor. 14 26 Col. 3. 16. By prayer bee they present or absent 2 Cor. 1. 11. and by admonitions prouoking to loue and to good workes Heb. 10. 24. corporall are riches friends authority all to be vsed chiefly for the good of the Saints Gal. 6. 10. Phil. 2. 4. 2 Cor. 8. 19. Rom. 12. 13. 4 To striue together for the faith of the Gospell defending with one heart the cause and quarrell of religion Phil. 1. 27. Like vowed souldiers vnder that one Generall the Lord Iesus 5 To beare one anothers burdens and so fulfill the law of Christ Gal. 6. 2. Their burdens are either infirmities temptations griefes for wrongs done vs or afflictions of infirmities our loue should couer them 1 Pet. 4. 8. and wee should shew our readinesse to lay their sorrowes to heart and to comfort them not by saying sinne is no sinne or calling euill good or soothing them in security but by directing them rightly to apply the consolations of God in Scripture If temptations wee should with all ten â—ernesse of heart aduise counsell and comfort If griefe for wrongs done to vs that we let them see how easily we can forgiue them and forbeare the least shew of reuenge as also Christ hath forgiuen vs Col. 3. 12 If outward afflictions that wee mourne with them that mourne and bee ready to helpe them to the vttermost of our power for we owe our liues to the brethren 1 Ioh. 3. 16. 17. 6 To confesse our faults one to another in case of dammage done to our brother yea be it wee haue not trespassed yet to open the sores of our dispositions and discreetly to tell our frailties failings and corruption of nature which as it easeth our owne hearts so it increaseth affections preuenteth loathing of vs for our infirmities and gaineth leaue with freedome to reproue them when they see wee are ready to condemne our selues Iam. 5. 16. These duties are of much intimatenesse and therefore the soule had need to be purified to this loue that it may be vnfeigned out of a pure heart and feruent 1 Pet. 1. 22. And that it may in the affections and the expression of these offices of loue continue without interruption wee must watch against these things chiefely 1 The forsaking of their fellowship Heb. 10. 25. 2 Iudging and censuring about hid things as the secrets of their hearts 2 Cor. 4 5. and things indifferent Rom. 14. 10. 3 Grudging murmuring and complaining Iam. 5. 9. Phil. 2. 14. 4 Enuy at their gifts and respects Gal. 5. 26. 5 Respect of persons Iam. 2. 1. 2. 6 Vaine-glory and conceitednesse Phil 2. 4. 5. Gal. 5 vlt. 7 Schismes rents and diuisions and running into opinions 1 Cor. 1. 10. Phil. 2. 1. 2. 1 Cor. 12. 25. 8 Inconstancy Heb. 13 1. 9 Worldlinesse looking only at our owne things 1 Cor. 13. 5. 10 Dissimulation 1 Ioh. 3. 18. 11 Vntrustinesse and vnfaithfulnesse 3 Ioh. 5. 12 Suits in law 1 Cor. 6. 1. 2. 3. 4. 13 Mixing our selues with a brother or brethren that proue lewd wee should restraine our familiarity and reproue them that they might be ashamed and amend yet count them as brethren not as enemies 1 Cor. 5. 11. 2 Thes 3. Rom. 14. 13. 14. 14 Scandale to lay a stumbling blocke in our brothers way Mat. 18 6. 7. All scandale is thy sinne when it is gâ—uâ—n by thee that is when thou art the cause of the hurt that comes by thy action as well as the
what once we were Tit. 3. 2 3. That walketh not wisely to them that are without Col. 4. 5. That walketh scandalously or offensiuely 1 Cor. 10. 32. That neglecteth those things that in their eyes are winning and may adorne his profession Tit. 2. 10. 1 Pet. 3. 2. That neglecteth the study of those things that will preserue the honour of his person Phil 4. 8. Thus for our obedience in 3 Rules about thy hope which we abide with God as Christians Moreouer in asmuch as in our calling to be Christians our new birth entitleth vs to the inheritance of heauen when wee dye so that the Lord knoweth all such for no lesse then his sons and heires in Christ all the dayes of their life That the Christian may abide with God hee must bee rightly ordered about his hope And here 1 Thou must study the promises Psal 119. 49. 16. 9. 10. that concerne the glory of heauen and the resurrection of thy body at the last day for hope is of good things to come which God hath promised and faith beleeued Behold then the saluation promised and pray that the Lord would open the eyes of thy vnderstanding to see the hope of thy calling Eph. 1 18. so shall thy hope of glory cause exceeding ioyes and admired patience in greatest miseries when thou shalt vpon wise computation conclude that the sufferiâ—gs of this present time are not worthy to bee compared with the glory that shall be reuealed in vs Rom. 8 18. I le giue you but a few places for taste for the glory of the resurrection 1 Cor. 15 42 43. Phil. 3 21 for the glory of heauen Ioh. 15. 24. Psal 16 11. 1 Ioh. 3. 2. 2 Doe all diligence to the full assurance of hope vnto the end Heb. 6 11. in the labours of loue ministring to the Saints out of that loue wee beare to Christs name verse 10. and in setting before vs the faith patience and good works of those which now inherite the promise of heauen verse 12. The ground of a liuely and good hope is Christ in vs Col. 1 27. and wee may be assured our hope abuseth vs not if it presse vs to purifie our selues as Christ is pure 1 Ioh. 3 3. Desiring further conformity to his image with and through whom we are heires of glory and if it leaue vs more humble in our selues and more diligent in the vse of the meanes of grace 3 Forme in thee frequent meditations of heauen the loue of Christs appearing and the patient waiting for his comming To these the Lord direct all our hearts 2 Thes 3 4. In this manner abide with God all thy life mourning for thy failings and pressing on towards the marke for the price of the high calling of God in Christ Iesus §. XXIX The order of our liues in the seuerall changes of our fading condition NOw for the seuerall changes To abide with God of thy mortall condition the Apostles rule in generall is Therein abide with God as 1 In thy wealth 1 Remember that thou neither 1 In wealth ascribe to thy selfe the power to get riches but acknowledge them to come from God nor forget God in thy abundance that therewith thou shouldest make prouision to fulfill the lusts of the flesh but that thou serue the Lord with more gladnesse and cheerefulnesse of heart for the abundance of things thou possessest nor yet trust in thy riches but in the liuing God who giueth richly all things to enioy and seeing the vanity and danger of riches and the vncertainty of thy life be humbled in thy selfe and carry low thoughts and diuorced affections in the midst of thy welfare It is vsuall with rich men to be swolne with pride to thinke themselues the happiest vnder Sunne to reckon they are in Gods fauour because they prosper in the world and to award all reproofes in the ministery and checkes of their consciences and thoughts of examination of their estate with God with the view of their large possessions and full bags but that prosperity is a curse which thus affecteth vs Let the brother of high degree reioyce in that hee is made low Deut. 8. 11. 12. 18. 28. 47. Hos 2. 8. Iam. 1. 10. Take hâ—ed of pride and carnall confidence 2 See that thy heart be not set on them thou maist not loue them for the loue of money is the roote of all euill but possesse the things of this world as if thou possessedst them not Psal 62. 10. 1 Cor. 7. 29. 30. Thou maiest both buy and possesse but not forget that thy abiding city is aboue nor set vp thy rest in these momentany things Psal 49. 11 So to doe were couetousnesse and doth proue vs vnder the power of folly as was that foole in the Gospell that said to his soule Soule thou hast goods laid vp for many a yeere eate drinke and bee merry Luk. 12. 19. 20. 3 Make you friends of the mammon of iniquity that when ye faile they may receiue you into euerlasting habitations Luk. 16. 9. How is this done Be rich in good workes ready to distribute willing to communicate this is to lay vp in store for our selues a good foundation against the time to come that wee may lay hold on eternall life 1 Tim. 6. 18 19. Againe buy the truth and sell it not Pro 23. 23. Aduantage thy spirituall estate hereby That dwelling is not well situated that wants the water-courses and riuers of diuine Scripture flowing by it this is the riuer that maketh glad the city of God Psal 1. 3. 46. 4. 2 In afflictions of any sort 1 Pray and cast out perplexed 2 â—â— afflictions cares role them on God who careth for thee The name of the Lord called vpon is a strong tower the righteous flee to it and are safe Psal 50. 15 55 22. 1 Pet. 5. 7. Pro. 18. 10. And in There is a voice in euery worke of God whereby God speaketh to man thy prayer 1. desire to know the meaning of the rod and to heare Gods voice spâ—aking in it Iob 34. 31. 32. Surely it is meet to bee said vnto God I haue borne chastifement I will not offend any more that which I see not â—each thou me if I haue done iniquity I will doe no more Mic. 6. 9. The Prophet teacheth that in euery affliction the Lords voyce cryeth to vs so that our wisedome is to see his name and to heare the rod and who hath appointed it 2. Aske wisedome how to behaue thy selfe vnder it Iam. 1. 5. 2 Beare it with patience and submâ—ssion taking in good part the Lords chastisement Leu. 26. 41. 1 Pet. 5 6. Humble thy selfe vnder the mighty hand of God that hee may exâ—lt thee in due time and that patience may haue her perfect worke in thee watch against â—reâ—ting at God or man Psal 37 1 7 8 39 9. â—eaâ—inesse vnder the chastising hand Pro. 3 11. the lifting vp of
lippes proceeding from the vnfaigned loue thou bearest to purenesse of heart These are the delight of Kings these draw the loue of Kings Pro. 16. 13. 22. 11. 3 Diligence in thy businesse will make roome for thee in the Kings presence Pro. 22. 29. 4 If thou haue by ignorance or against thy will offended thy Lord and master rush not headily to what may enrage him lest thou sinne against thine owne soule but by long forbearance and soft answeres shew thy patience this hath eloquence to perswade and a secret force to breake the bones Pro. 20. 2. 25. 15. Beware how thou stand in an euill thing for he doth whatsoeuer pleaseth him Eccles 8. 3. 5 Improue thy power though to hazard of place and life if the matter so require for the good of Gods Church and religion after the famous examples of Hoster chap. 4. 16. and Nehemiah chap. 1. 11. 2. 1. 2. 3 4. 5. The Ambassador If thou art an Ambassador there is requisite 1 Wisedome and prudence to know thy place and employment and how to apply it to the occasions and this wisedome guided by piety He that sendeth a message by the hand of a foole cutteth off the feet and drinketh dammage Pro. 26 6. Eleazar Abrahams seruant may be the patterne for them in this point and those that follow Gen. 24. 2 Faithfulnesse in the businesse committed to him it is health reâ—reshing to the soule of him that sent him Pro. 25. 13. 13 17. 3 Expedition and speed when the desire commeth it is a tree of life but hope deferred maketh the heart sicke Pro. 13. 12 As vineger to the teeth and as â—moake to the eyes so is the sluggard to them that send him Pro. 10. 26. Iâ— a Counsellor of State these The Councelcellor of State speciall directions 1 Let pieâ—y bee at the right hand of policy neuer giue aduice to strengthen the hands of thy soueraigne by enterprizing any euill action as did cursed Achitophel 2 Sam. 16. 21. 22. Neither aduise thou against the publique good of the people as if a King were not absolute that tendred their grieuances as did Râ—hoboams greene-headed Statesmen 2 King 12. 10. 11. 2 See thou giue a right answere and seasonable euery one then will kisse thy lippes and thy word fitly spoken will bee like apples of gold with pictures of siluer Pro. 24. 26. 25. 11. 3 Be acquainted well with the Histories of the old Testament and the menaces of the Prophets which threaten Nationall plagueâ— against Nationall sinnes that those sinnes and their spreadings may be wisely discerned and preuented and account it the chiefest part of thy wisedome not proudly or scornefully to obserue those threatnings written in Scriptures or pressed by Gods Ministers Salomon saith scornefull men bring a city into a snare but wise men turne away wrath Pro. 29. 8. Sure it is the Lord neuer brought a sweeping iudgement on a people that once he hath taken for his owne by couenant but the same might haue beene foreseene in the warrings of conscionable Ministers that ambitiously seek not themselues if their admonitions had beene obserued 4 Seeke the good of the opâ—ressed and thinke not of excuses to withdraw thy helping hand If thou forbeare to deliuer them that are drawne to death and those that are ready to be slâ—ine if thou saiâ—st behold we know not doth not he that pondreth the heart consider it and hee that keepeth thy soule doth not he know it and shall not hee render to euery man his workes Pro. 24. 11. 12. 5 In all determinations cast first for compassing the meanes readily to bring them about Prepare thy worke without and make it fit for thy selfe in the field and afterwards build thine house Pro. 24. 27. These concerne the Magistrate and Subiect the essentiall parts of a Common-wealth we descend next to the family and there first forme the Husband and Wife §. III. Of the Husband and Wife THe first couple in the family The duties of the husband and wife in order of nature and in the erection of a family is the Husband and Wife where duties of soure sorts concurre to their wel-being Officia Fundamentalia Muâ—ua Particularia Resultantia Which are 1 Fundamentall Fundamentall Mutuall in which both stand equally charged Particular which both owe a part Such as arise of these 1 The fundamentall duties concerne their holy comming together which ought primarily to bee heeded for matching together according to Gods ordinance we may depend vpon him for a blessing on his owne ordinance whereas a godlesse enterance brings necesarily vnlesse God by an high hand direct it misery and mâ—nâ—fold inconueniences together with the wrath of God what then are these duties 1 One man must haue but one woman at once nor one woman more then one man thus in the institution of marriage Gen. 2. 24. Vpon which the Prophet Malachie comments thus Did he not make one yet had he the residue of the spiritâ— and wherfore one that he might seeke a godly seede therefore take heed to your spirit and let none deale treacherously against the wife of his youth For the Lord the God of Israel saith that hee hateth putting away Mal. 2. 15. 16. and our Sauiour readeth it They two shall be one flesh and the Apostle Paul calls it the Law of the Husband or of the wise Rom. 7. 2. 2 Theremust be obserued a sufficient distance in blood by those that enter this estate that the mariage be not incâ—stuous so the degrees forbiden are set downe in Lev. 18. 3 Equality in religion is on both â—ands to be looked to that we be not vnequally yoked with vnbeleeuers and equality may be extended also to age estate and dispositions that to the being this latter to the welbeing of mariage 2 Cor. 6. 14. 4 Freedome from the law of another husband or wife as that she be not the betrothed or vniustly diuorced wife of another man 5 The Consent of parties that the match be not forced and of the Parents or Guardions that the match be not stollâ—n 6 The avoydance of persons infamous or fowly disâ—ased with the Leprosie the French Poxe or the like These rules let all obserue that would lay an happy foundation of a holy family respecting their owne or their posterities good whereas he that dare ouer-leape these bounds and breake into holy wedlecke may expect the curse of God without repentance staying his hand lifted vp 2 The mutuall duties of 2 Mutuall husband and wife are 1 Matrimoniall fidelity that he play not the baggage with the wife of his youth and that she forsake not the guide of her youth nor forget the Couenant of her God Mal. 2. 15. Pro. 2. 17. 2 Matrimoniall loue 3 Due beneuolence the one not defrauding the other vnlesse it be with consent and that for a time that they may giue themselues to prayer lest Satan tempt them for their incontinency â—
and worke but both requisite if the Minister himselfe will haue any comfort in the worke yet not the inward of the former force without the outward Concerning the Ministers calling to a place or charge since there now are no Apostles a charge I call a portion of people allotted for him to preach vnto besides all that forespoken there are requiâ—ed two things 1 The allotâ—ing of such a man or men to such a portion of people by the Gouernours of the Church 2 The consent of the people whose voyce is to â—ee Cyprian â— 1. Ep 4. ipsa seilt plebs maxime potâ—statem habet vâ—l eligâ—ndâ— dignos sacerdotes vel indignos recusandi looked vnto saith Saint Cyprian the people haue chiefely the power either to choose worthy Ministers or refuse the vnworthy and the Lord saith in Ezech. 33. 2. If the people of the land take a man this holdeth vnlesse it be among infidels where no church as yet is planted there the first â—lone is sufficient as if one choise Minister were by our Church-Gouernors sent to the Americans such a one deseruedly beares the name of an Euangelist as was Timothy that such a thing may come into the heart of our gouernours let vs all pray Hee then hath a lawfull calling inward and outward to speake to a particuler congregation whom God hath endowed with Christian graces of sanctity and Ministeriall abilities and an vpright desire to glorifie God and edifie the people and whom the visible Church and Gouernors there haue vpon examination of abilities and on sufficient testimony of approoued life set apart to that â—unction and ordained to execute the same and because order is to be kept and euery one know where he is to teach this man so furnished inwardly and outwardly is the watch man to that congrâ—gation to which both the Gouernors of the Church assigne him to teach that people haue testified their liking by consenting After this not euery dislike not any dislike without true cause can disanull that Ministers calling Let all Ministers looke well to their entrance that they may with comfort vndergo the temptations and troubles of their calling This is the first rule 2 He must not neglect the gift giuen to him but stire it vp and blow the coales that they may liue and glow 1 Tim. 4. 14. 2 Tim. 1. 6. 3 He must beare a tender and fatherly affection towards them for their saluation contented to professe himselfe and indeed to be their seruant for Iesus sake becomming all things to all men by compassion that hee may winne the more 2 Cor. 4. 5. 4 He must attend on reading priuately to himselfe 1 Tim. 4. 13. Exhortation and doctrine among his people and this in season and out of season publiquely and from house to house day and night willingly not by constraint of a ready minde not for filthy lucre as an ensample to the flock taking the ouersight thereof 1 Pet. 5. 2. 3. 4. 2 Tim 4. 1. 2. 3. 5 He must be an ensample to the beleeuers in word in conuersation in charity in spirit in faith in purity 1 Tim 4. 12. in word that is in speech in spirit that is in feruency and zeale for God and his glory in the sauing of his hearers 6 He must hold fast the forme of sound words that hee may feed his flocke with sincere milke and may keepe the commandement without spot vnrebukeable and may bee able to conuince the gaine-sayer 2 Tim. 1. 13. 1 Tim. 6. 14. Tit. 1. 9. For as the people must bee fed so must they bee preserued from Wolues and Dogges The mouthes of false teachers must be stopped Tit. 1. 11. 7 Ecclesiasticall discipline must be vsed maintained with the strictest bands of good order 8 He must care for their good after his death 2 Pet. 1. 15. And if it lye in his power see them deliuered to some faithfull Pastor as Augustine saw Eradius his successor with ioy Tom. 2. ep 110. This is the duty of the Pastor The people owe to their Minister 1 Loue for their works sake The peoples duty they must know them which labour among them and are ouer them in the Lord and admonish them 1 Thes 5. 12. 13. Their very feete should be beautifull Rom. 10. 15. The Galathians bare such loue to the Apostle Paul that they could haue puld out their owne eyes to haue giuen them to him Gal. 4. 14. 15. 2 Double honour they should esteeme them highly as Ministers of the New Testament not of the letter but of the spirit the Galathians receiued Paul as an Angell of God as Christ Iesus There is required also a speciall feare in vs when we receiue the Ministers sent of God as the Corinthians receiued Titus with feare and trembling 2 Cor. 7. 15. 3 Maintenance conuenient for his person and calling remembring what the Scripture saith Thou shalt not muzzle the Oxe that treadeth out the corne and the labourer is worthy of his reward 1 Tim. 5. 18 Gal. 6. 6 To with-hold tythes is to rob God Mal. 3. 8 9. And to giue no more then what wee are bound to by law testifieth an heart void of the feare of God thou shouldest haue thy first fruits and free will offerings Deut. 14. 23. 12. 17. 18. 19. 4 Obedience to the word taught by them suffering the words of exhortation and willing to imbrace wholesome doctrine Hebr. 13. 17. 22. 2 Tim. 4. 3. Loue honour and maintenance are nothing without obedience nor doe make thy godly Minister goe on with ioy in his labours if this be wanting The greatest encouragement to thy Minister is submission and professed subiection to the Gospell of Christ in all things Now we liue saith the Apostle Paul if ye stand fast in the Lord 1 Thes 3. 8. For what is our ioy or hope or crowne of reioycing Are not euen yee in the presence of our Lord Iesus Christ at his comming yee are our glory and ioy Oh happy thing when the Minister comming before 〈◊〉 iudgement seate of Christ the great shepheard of the sheepe can say Behold here am I and the children which thou hast giuen me But shall not your countenance bee dashed when all the account he can make is this I haue spoken vnto them and they would not heare Lord who hath beleeued our report I haue laboured in vaine I haue spent my strength for nought and in vaine Esa 49. 4. Reade and peruse that one Text in Esa 30. 8. 9. 10. 11. Now goe saith the Lord write it before them in a Table and note it in a Booke that it may bee for the time to come for euer and euer That this is a rebellious people lying children children that will not heare the law of the Lord which say to the seers see not and to the Prophets prophecie not vnto vs right things speake vnto vs smoothe things prophecy deceits get ye out of the way turne aside out of the path
times the day of aduersity is propeâ—ly the time for which he was made Pro. 27. 10. 7 And thougâ— it bee the chiefe error in friendship to goe farre from thy friend in a straight and in his pouerty and to be wanting to him when he pursueth thee with words as is noted by Solomon Pro. 19. 7. yet this one particular Solomon himselfe warnes thee of as a note of a man voyde of vnderstanding to strike and become surty in the presence of his friend Pro. 17 18. rash â—urâ—iship in as much as it ouerthroweth thy estate house and posterity is exceedingly sinfull and may not be vndertaken no not for thy friend Hee that hateth such suretiship is sure 8 He that hath a friend must shew himselfe friendly there is a friend that sticketh closer then a brother Pro. 18. 24. Thus farre also of friendship there yet remaines a third case contrary hereunto that is Enmity or how wee should behaue our selues to our enemies § IX Of Enmity Rules about enmity ABout this necessary point first thou must be warned that thou entertaine nothing that may alienate thy heart from any man if thou be angry thou must bee angry and not sinne and if a rash anger should take hold of thee thou maiest not let the Sunne goe downe vpon thy wrath that were to giue place to the Deuill Ephes 4. There is an holy Hatred of Gods enemies but that must be a perfect hatred an hatred of the vice a louing of the man not hating the man as if hee were the vice nor louing of the vice as if it were the man Now be it that thou carry thy selfe thus faire and religiously yet thou maiest haue many an enemie In Case thou hast enemies that are enemies to thee whether they be enemies to God or no for that is not the question now in hand as being decided in the 26. Section of the second part these are sound and profitable directions 1 Presently looke into thine owne heart espie all thy waies to see if thou haue in any fault willingly committed broken thy peace with God for this is vsuall we cast off the thing that is good and then the enemie is let loose to pursue vs This is Gods dealing whether it be with a nation or with a man onely Hâ—s 8. 3. 4. We fall from God and then man and creature fall from vs. If vpon search thou findest any such Achan troubler of thy peace pursue him to death let not thine eye spare set all in order that thy wayes may please the Lord for When a mans wayes please the Lord hee maketh euen his enemies to be at peace with him Pro. 16. 7. 2 Loue him blesse though he curse pray for him if he â—unger feed him if hee thirst giue him drinke for thou shalt heape coales of fire vpon his head and the Lord shall reward thee Pro. 25. 21. 22. thou maiest in a glorious manner be conqueror if thou hold the rule of the Apostle ouercome euill with goodnesse Rom. 12. 21. but it is somewhat dishonorable for a Christian to be ouercome of euill to fashion thy heart hereunto remember the loue of thy Lord Iesus who Died for thee when thou wast weake vngodly and wicked and an enemy yea nothing but enmity Rom. 5. 6. 8. 10. 3 Haue not Glosing lippes and a wicked heart this is like a pot sheard Couered with siluer drosse Seuen abominations will quickly be in thy heart and this is thy sentence from God whose hatred is couered by deceit his wickednesse shall be shewed before the whole congregation Pro. 26. 23. 25. 26. 4 If hee haue wronged thee and doe trespasse thee forgiue him till seuen times till seuenty times seuen times If the inâ—uries be such as ruine thy credit and state or indanger thy life seeke the benefit of the Magistrate not by way of reueâ—â—e that is alwayes vnlawfull but by way of defense heartily embracing euer the termes of peace and readily performing when occasion is offered the Offices of loâ—e in the midst of the neat of seeking redresse 5 Reioyce not at his fall let not thine heart secretly bee glad when hee stumbleth lest the Lord see it and it displease him and hee turne away his wrath from him Pro. 24. 18. Hitherto of the Relations of more priuate state the estates of mere priuacy do follow and there first the aged § X. Of the aged THe choise rules that respect Rules for the aged the aged whether men or women wee finde gathered to our hands by the Apostle Paul to Titus Chap. 2. vers 2. 3. 4. those in the second verse respect aged men wherin euery Nulla aetas ad discendumsera est crubescat senectus qâ—ae se crudiri non pâ—titur Ambros ad Symmachum The men word is a rule The aged men must bee sober Graue temperate found in faith in charity in patience 1 Whereas it is too common a fault to old age to bee bibbing they are charged with sobriety for aged men conscious of their infirmity are ready to seeke strength in a more free vse of wine and strong drinke needfull therefore is this watch word and worthy to be set in the front 2 Grauity is suiteable to their age an habit gesture speech and well composed manners fauoring thereof which may winne them respect and keepe authority ouer the youth there should shine in old age a certaine Maiesticall dignity which should cause the youth to hide themselues and bring on them a kinde of bashfulnesse 3 Temperance not testinesse Temeritas 〈…〉 entis â—s aeta 〈…〉 prudentia sâ—neoÌ„tutis Cic. de senectute Demâ—alike nor hastinesse and pettish preuishnesse not wantonnesse which seene by youth maketh them more impudent in Lasciuiousnesse and what more odious then an old man playing the wanton and expressing an incontinent hart when coldnesse hath eneruated his body nor rashnesse but all prudence 4 Soundnesse in faith in charitie and patience the boary head is a crowne if it bee found in the way of righteousnesse old age is a sicknesse and full of infirmities which cannot be cured How should they then seeke a sound heart and soule these three graces are the Summe of Vidua est viâ—tus quaÌ„ non â—uiâ—n â—ia firmal 〈◊〉 Christian perfection saith to God in Christ Charity to men and patience to sustaine both and to be as salt to preserue and relish both The aged women must bee in The wo 〈…〉 behauiour as becommeth holinesse not false accusers nor giuen to much wine teachers of good things and examples to young women vers 3. 4. 1 Their behauiour must bee as becommeth godlinesse this sexe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the whole habit of the body and outward carriage expresseth a great deale of leuity and pride euen to the graue and scarse any thing saue religion and grace in the heart can perswade euen when it hath perswaded them to put it off well were it if it