that is bitten with hels fiery serpents all other wayes uncurable by looking upon Christ with the eye of faith shall be saved therefore in case thou find any stupid impenitencie in thy stony heart be thou the more attentive in hearing the word and more serious in applying it to thy conscience more fervent in prayer and more frequent in receiving this holy Sacrament thou shalt at last find an happy effect hereof 5. Examine whether thou be in charity with all men as he that presumed to offer with any other fire then that which came from heaven was cut off from Israâ—l so shall it be with those who offer this spirituall sacrifice in malice if hee that touched the Arke with unconsecrated hands was smitten dead what shall become of them who dare come to the Lords table with bloody hands and malicious hearts if thou be not in charity leave thy gift before the altar go first and be recenciled neither maist thou thinke thy selfe excused from communicating by thy malice God biddeth thee be reconciled and then come and offer neither maist thou thinke to lay downe thy malice as they speake of the serpent while she drinketh for a time only to resume it againe in a wilfull abstinence there is a contempt of the Sacrament which shall condemne a man and in comming to Christ our Passeover with the leven of maliciousnesse is the same danger there is no safe way but in reconciliation that thou maist receive worthily 2. The second point is how we must receive we must do it with hearts lifted up to God in holy meditations of Christ's passion frequent ejaculations imploring Gods gracious assistance obsignation and sealing up of our salvation with hallowed thoughts minds sequestred from all worldly things and the most attentive and holy reverence of soule and body for so ought wee to appeare before God in his worship Psal. 95. 6 7. Secondly the riches of Gods grace all the merits of Christ are here offered and held out to us by the hand and ordinance of Christ Thirdly 't is administred and received with a prayer for which no gesture can be too humble lastly when Moses rehearsed the mercie of God to Israël in the institution of the Passeover then the people bowed downe and prostraited themselve the same reason have wee to expresse a reverend and humble thankfulnesse for Christ our Passeover 3. After receiving 1. Give thanks to God for these seales of thy redemption in Christ. 2. Be carefull to performe all thy promises vowes holy resolutions conceived and made in thy preparation to receive and live every day of this life as if thou didst therein communicate 3. Keepe a carefull watch over thy body and thy soule least the evill one repossesse himselfe of the swept garnished roome and bring with him seaven worse spirits then himselfe Lest thou relapsing to the filthy vomit of thy old sinnes thy end proove worse then the beginning I have washed my feet said the Spouse of Christ how shall I defile them 4. Pray the Lord to make good his own ordinance unto thee effectually sealing thee up unto the day of redemptioÌ„ 5 Examine thy selfe whether thy soule be nourished and strengthned by receiving which will appeare if after it thou art more cheerefull in greater assurance of thy salvation remission of sinnes peace of conscience and joy in the holy Ghost if thou art more quick active and able to all holy duties if receiving breed in thee a spirituall appetite to receive againe that thou maist more be confirmed in Christ if it beget a fervent love to God and thy neighbours amendment of life and more hearty loathing thy sinnes inward sense of the life of Jesus dwelling in thee an holy contempt of this world with a longing desire and constant hope of a better life to come causing thee to set thy affections on things celestiall to walke with God in holinesse and to have thy conversation in heaven if these things are in thee blessed art thou hee hath sealed thee with his holy spirit who will knowe thee for his owne and so protect thee with his providence that the destroying Angell shall not touch thee To conclude when the diseased woeman of whom spake but touched the hemme of Christ's garment shee presently felt the powerfull effect thereof in her healing though Christ had made her no such promise and if we have received his body and blood according to his command his promise must be fulfilled and wee shall be strengthned and healed we shall feele the same power nourishing us to eternall life A private Prayer before the receiving of the Lords Supper MOst gratious Lord God Father of mercy and truth Who dwellest in that light which none can attaine unto yet vouchsafest to prepare the hearts of thy servants here on earth to help their infirmities and to heare their petitions prepare my heart teach mee to pray encline thine eare unto mee and have mercy upon mee O Lord thou art a just and a severe Judge how shall I then vile and unworthy wretch appeare this day before thee in the courts of thyne house I came into this world a child of wrath disobedience naked and destitute of all goodnesse but thou O Lord my Redeemer hast bestowed the seale of thy righteousnesse upon mee in my Baptisme thou hast called mee to the knowledge of thy gospel thou hast given me the earnest of my redemption by the spirit of regeneration Lord establish now the thing which thou hast freely wrought in mee and as thou hast this day invited mee to thy table and the communion of the body and blood of thy holy Sonne Jesus Christ so Lord bestow the wedding garment on mee that I may appeare before thee cloathed in his righteousnesse whom thou madest an offering for sinne that in him wee might become righteous before thee Lord what is man that thou so regardest him and who among the sonnes of men hath more cause to praise thy mercies then wretched I thy mercy hath long spared me thou hast taken me out of the power of darknesse kingdome of Satan thou hast given me the glorious freedome of the children of light what shall I rendër the Lord for all his benefitts towards me I will call upon the name of the Lord I will declare his mercies I will take the cup of salvation and pay my vowes all is to little which I have to give thee O Lord thou hast in my creation given me my selfe in my redemption thou hast restored me to my selfe therfore now accept againe thyne owne gift Lord let me be wholy thyne And beeing now to appeare before thee whith a sacrifice of praise I pray thee for Iesus Christ his sake prepare the alter purge me with Hysope create a cleane heart within me renue a right spirit sprinkle the doore of my soule with the blood of the Lambe of God which taketh away the sinnes of the world that
not over thy minde to heavinesse and afflict not thy selfe in thine own counsell the gladnesse of the heart is the life of a man and prolongeth his daies Some mindes are like the sea which instantly turneth sweet showers into it own bitternesse because they indulge to impaâ—â—ence pleasing themselves with that which tormenteth them but the wise in every affliction lift up their soules to God seeking comfort in him and to the consideration of the life to come where shall be no more curse 3 no more discontent but every heart shall be filled with joy A Prayer against Impatience and discontent O Lord God gracious and mercifull I humbly acknowledge thy fatherly goodnesse in measuring to me those corrections which my sinnes daily provoking thy justice most justly deserve and thy abundant mercy in sparing mee whom in thy severity thou mightest not only have made the most miserable of all men living but also of those afflicted souls which now suffer in the flames of hell Lord as thou hast in Christ shewed me this mercy so for his sake forgive me all my sinnes and lay no more upon me then thou wilt make me able to beare cheerfully neither suffer me fraile dust and earth for any trials to fall from thee but give a blessed issue out of every triall Good Father correct me not in thine anger neither chasten me in thy heavy displeasure lest I perish in thy fierce wrath let thy corrections breed in mee a true sight and loathing of all my sinnes a filiall feare to offend thee a fixed resolution to love and serve thee more carefully to this end I humbly pray thee give mee assurance of my justification by Christ's righteousnesse my atonement with thee and such peace of conscience as the world can neither give nor take from mee that I may love thee above all and be truely thankeful to thee for all thy mercies temporal and eternal proposing to my selfe and having ever in my heart the example of my Saviour assuring me that he that suffered such things for me will not suffer mee to faile in any trial Lord sanctifie mee by his good Spirit and all my afflictions to mee by him cast out of my soule all those sinnes and corruptions for which thou fillest me with bitterness let the summe and height of all my ambition be only to be thine give mee a prudent and contented heart in every estate and condition a faithful dependance on thy good providence in assurance that thou who hast promised wilt never faile me nor forsake me that in every affliction I may expect thy gracious deliverance give me patience and meeknesse of spirit that I may in the midst of all my troubles finde rest to my soule in thee let not my heart be fixed on any worldly desires but on things which are above where Christ my peace sitteth at thy right hand take from mee all impatience bitternesse of spirit diffidence and the secret murmuring of flesh and blood let thy good spirit the comforter dwell in mee to keep and counsel me in the greatest and in the least affairs and interests spiritual and secular with his joyful presence so to sweeten all those Marahs of afflictions which thy providence shall set in my way to the promised rest as that I may ever rejoice in thee and in every estate live cheerfully before thee until thou please to bring mee unto the fulnesse of eternal joies in thy blessed presence where thou wilt wipe all teares out of mine eyes make mee glad with the light of thy countenance and unite me to that triumphant society of Saints and Angels which sing their Halleluiahs to thee eternally through Jesus Christ my Lord and blessed Saviour Amen CHAP. XX. § 1. Of Hope § 2. Of Feare § 3. Of Cares § 4. Of Iealousie 1. HEe liveth not who hath no hope the childe hopeth to be a man the old man to live one yeare more the poore man hopes for wealth the sicke man for health the imprisoned for liberty the afflicted that it may be better to morrow Hope makes the husbandman sow the weary Palmer endure his tedious waies the swimmer to spread his tyred armes upon the death-threatning waves thus hoping and suffering takes up the whole life of man 2. But there 's great difference in hopes there is an humane vaine hope then which there is none more dangerous delusion in this world such hope is but the name of an uncerâ—aine good 't is a treacherous guide leading to desperate precipices the minde 's ignis fatuus dreame of waking men it was the tempters artifice first to assaile man's innocency with vaine hope grounded on a lying promise without this he could do nothing against us First he sheweth the forbidden fruit then saiâ—h in the day yee eate thereof yee shall be as Gods the vaine hope tooke unhappy man so he assailed the second Adam when he shewed him the Kingdomes and Glory of the world so still hee sheweth us false heavens to precipitate us into a true hell suggesting vaine hopes that he might bereave us of the true Who sinneth without some vaine hope whetheâ— the instance be in Cain's murder Amnon's lust Juda's treason or Achitophel's despaire the sinner hoped for some other proceed of his resolutions then he found in his acted sin The worst hope for some good but all in vaine the hope of the wicked must faile because God's Justice cannot Wee must expect because reason is provident and till Time's glasse be runne there must be something future all which seemeth good save what wee see through feare and doubting so flattering a liberty of hoping for himselfe hath every man specially yong men who having least acquaintance with the falshood and constant inconstancy of the world relying much on hope and little on memory promise themselves great things but when the wicked sing requiems to their soules sudden destruction is upon them by so much more terrible by how much lesse suspected The hypocriteâ— hope shall perish their hope shall be sorrow of minde Job 11. ver 20. Confidence in an unfaithful man in time of trouble is like a broken tooth and a sliding foot And truely such is confidence in an evill conscience however it may seeme to have made thee a covenant with death and an agreement with hell it will deceive thee However it promise long life and strength in an arme of flesh and the vain counsells of men raising thy hopes to high â—lights they are but dreames of deluded men breaking in the midst of their course giving thy minde dangerous strapadoes by carrying it up to cast it down from such heigth to make the fall more desperate How often do despairing wretches wish they had never hoped when the vaine shewes thereof like Pharoahs chariot wheels there fall off where they are most deeply engaged between floods of returning miseries 3. There is an hope of the righteous which faileth not
Rebecca cry I am weary of my life because of the daughters of Heth. Now though it be true he that doubteth whether he ought to worship God and honour his parents rather wanteth stripes then arguments yet seeing the corrupt nature of man is prone to all impiety I will hereto adde some motives to this duety 1. It is the only commandement with promise of reward Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee that it may goe well with thee the son of Sirach saith Honour thy father and thy mother that a blessing may come upon thee from them 2. This is just before God and pleasing to him releeving thy father shall not be forgotten in the day of thy affliction it shall be remembred 3. A third motive may be taken from the contrary curse to him that any way dishonoreth father or mother 1. Cursed is he that setteth light by his father or his mother there is no more evident signe of an impious minde then contempt of parents 2. He that wasteth his father and chaseth away his mother is a son that causeth shame and whosoever robbeth father or mother and saith it is no transgression the same is the companion of a destroyer 3. The eie that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out 4. Whoso curseth his father or his mother his lamp shall be put out in obscure darknesse every one that curseth his father or his mother shall surely be put to death his blood shall be upon him so he that smiteth father or mother there is no lesse punishment severe enough for such an unnatural prodigie as a parricide or hee that retributeth injury where he oweth highest gratitude 5. Lastly I wish all disobedient children to read Deut. 21. 18 c. If a man have a stubborn and rebellious son which will not obey the voice of his father or the voice of his mother and that when they have chastened him will not hearken unto them then shall his father and his mother lay hold on him and bring him unto the Elders of his city c. and the men of the city shall stone him with stones that he dye so shalt thou put away evil from among you A Praier for children to use O Lord God who hast ordained strength in the mouthes of babes and sucklings sanctifying them from the womb open our lips that wee may shew forth thy praise holy Lord Jesus who taking up children into thy sacred armes declaredst that unto such belongeth the kingdome of God who for our redemption becamest an infant and for our instruction obedient to humane parents who art the eternal son of God have mercy on us sanctify us bodies and soules unto thy kingdom and service keep us in our tender years by thy holy spirit from all the errors sins and pollutions of youth make us sincerely obedient to our God that in him wee may honor and obey our parents in all things in reverence and thankefulnesse for their tender care over us blesse their endeavours to provide for us spare them that they may live to bring us up in thy faith feare and love that thy great name may be glorified and they comforted in us and we with them preserved unto thine everlasting kingdom through Jesus Christ our ever blessed Lord and Saviour AMEN CHAP. XXVI Of the wounded spirit or conscience afflicted by the apprehension of Gods wrath against some great sinnes spiritual wants or fear of tentations § 1. What a wounded spirit is how great an affliction what the conscience is how comfortable the peace thereof why God afflicteth his § 2. What things principally wound the conscience § 3. What they who are afflicted with the apprehension of Gods wrath against them must consider § 4. What they must examine § 5. What they must practice 1. I Have spoken concerning the guidance of the Thoughts Words and Actions in generall and in some particular relations to external dueties I shall now endeavour to give directions suitable to some conditions first of the inward man and next of the outward The spirit of man will bear his infirmity but a wounded spirit who can beare saith Solomon The word signifieth a smitten contrite or broken spirit It is a manner of speaking borrowed from bodily afflictions by stripes contusions bruises or wounds wherein by cutting or hurting the sinews and veins the body weakened and endangered without cure to death disabled so that it cannot support it self is apt to inflammations and distempers every light touch hurteth it it depriveth a man of rest so that he is impatient of this present posture and more grieved at the change To expresse the intense sorrow of the soule weak confidence and enfeebled life of the spirit God calleth it a wounded spirit 2. This affliction is so great as it exceedeth all other temporal sorrows and is such as none can truely judge of but they who have with David seen confinia inferni as he saith Psal. 116. 3. The sorrowes of death compassed me and the paines of hell gat hold upon me or found me Other sorrowes may be eased by giving the afflicted something equivalent to that whose losse grieveth him as where one treasure is lost and another found or by some compensation and repair as Job had a second brood and encrease of wealth Elkanah intimated such a medium consolationis when hee said to afflicted Hannah Am not I better to thee then ten sonnes but so can this never be if you give a man of an afflicted spirit riches company of dearest friends or that which might relieve refresh or delight some others you do no more ease him then you could the broken bones by putting on some purple or rich robes no no the grief is within and there must be cured nothing external can do it in other griefes time will mitigate sunt verba voces excellent lenitives of sorrow in some other kindes wine merry company musick or the like meanes may have some part as the wise man saith Give strong drink to him that is ready to perish and wine to those that be of heavy hearts let him drinke and forget his poverty and remember his misery no more So Davids harp could for the time refresh Saul and charme the evil spirit but this grief admitteth of no efficacy in such comforts In other pressures wee may be eased or conveyed away from the evil as Paul was from the Jews conspiracy as David from Saul but there is no flight from a wounded spirit Whither ever we goe we carry our affliction with us our secret tormenter in us In fine as it is in sense of a separation from God the reality whereof is the second death so no creature in heaven or earth can cure it there can be
obtained mercy for as much as he did it ignorantly and in unbeleefe in his conversion these sinnes were taken off as his Melita viper without more danger to his life so God pronounceth of the convert all his transgressions that he hath committed they shall not be mentioned unto him 3. Great and grievous sins of the regenerate through violent perturbations of minde or tentations overtaking them are not to be reckoned among symptomes of reprobation or apostasie such was Peter's denial and David's adultery and murder therefore the Apostle saith If any man be overtaken in any fault yee that are spiritual restore such a one with the spirit of meeknesse considering thy self lest thou also be tempted and Christ teacheth us without distinction of great and little sinnes to say daily Forgive us our trespasses this life is a spiritual combate a trucelesse warre against the powers of darknesse wherein the strongest may be and often are carried away captive and yet be healed and recovered their captivity concludeth not their not being true Israëlites who would fain return 4. Every sinne against knowledge doth not presently conclude a reprobate minde the best and most knowing are sometimes taken in Satan's snares Peter though forewarned denied Christ through sudden apprehension of fear not out of malice but infirmity we nay the best of men are but partly flesh and partly spirit so that we can neither do the good we would nor avoid the evil which wee see and hate Paul and all the regenerate knowing and allowing the law of God yet sometimes feele another lawlesse law carrying them away captive to sin 5. Though every sin against conscience be very dangerous and every perseverance therein the very suburbs of hell yet every such failing concludeth not against repentance and remission because sinne not onely allureth but sometimes exerciseth the rage of a tyrant and captivateth us against our will there may also be a lethargie or epilepse of the soul there is such mischievous subtilty in Satan that his snares though seene are not alwaies avoided whose messengers though felt with grief of soul are not alwaies overcome yet heâ— that gave waters to the Horeb rock can smite our harder heartr and make the waters of life slow plentifully to repentance never to be repented of 6. Though every relapse into sin be very dangerous yet if a man be not entangled and overcome therein it concludeth not against repaire by repentance the most holy fall seven times a day Satan doth not alwaies present new scenes but sometimes dresseth up his old artifices therewith to beguile 7. Though our infirmities be many Gods power is made manifest therein sustaining us that though we fall wee shall not fall away though Satan's power subtilty and restlesse malice be very great yet hee and his messengers cannot go beyond their chain wherewith they are limited no not so much as into an herd of swine without God's leave who will not try us above that hee will make us able so that we may resolve that neither life nor death nor any creature shall be able to separate us from the love of God in Christ Jesus The rules of practice hereto belonging are 1. Do thy utmost endeavour to keep the testimony of a good conscience which thou canst by no means doe but by watching over thy soul and with unyeelding constancy resisting temptations every sin the least woundeth the soule afresh be not secure of little sinnes let a good conscience be most precious unto thee part not from it for any pleasures honours or riches of this world rather part from thy life have a tender conscience a seared one like callous flesh is hardly sensible of that which toucheth it to this custome bringeth a man taking away the sense of sin 2. Approve thy selfe in every action to God setting thy selfe ever in his presence who seest all thou doest oâ— thinkest and care not who ever else blame thee when hee approveth thee walke not according to the wisedom of the flesh but by God's grace which shall at last be thy rejoicing 3. Be sure sin reign not in thee which cannot be except thou sell thy self thereto by consenting to thine own captivity as the eare-bored servants who professed love to their masters and so would not be manu-missed and freed from them hate sin and none shall hurt thee no sin is so pernicious as that which pleaseth most specially take heed of presumptuous sins that they get not dominion over thee Psalm 19. 13. Numb 15. ver 30 31. Deuteron 17. vers 12. 4. Looke on Gods justice and mercy together part them not in thy thoughts if thou look on his justice onely thou must needs despair in the sight of thy sins if thou look on his mercy onely thou wilt easily presume when thou shalt see the admirable immensity thereof so ready to pardon sinnes the old sea-men noted the ignis lambens sitting sometimes on the yards of their ships for a good or a mischievous presage if they saw but one flame they called it an unlucky Helena if two they tooke it for Castor and Pollux good abodements of faire and prosperous weather it is much like here to consider either mercy to presumption or justice to despair is destructive it is happy to finde them thus together that thou neither in thy security presume to sinne nor despair for the greatnesse of any sinne in thy repentance 5. Labour for true faith in Christ who is the propitiation for our sinnes whose blood cleanseth us from all holding faith and a good conscience that wee may not be wrackt There was no cure for a wounded Israelite against the venome of fiery serpents but to looke up to the brazen Serpent which prefigured Christ apprehensible by faith the only cure of sinne-wounded consciences 6. Let but this very sense and apprehension of God's wrath which now terrifieth thee cause thee the more heartily to loath all sinne and thou shalt thereby be assured that God hath wounded thee only to heale the. 7. Remember that what the law saith it saith it only to them who are under the law not under grace they are under the law who plead not guilty and stand upon their justification by works of the law wee are under grace who seeing our sinne and misery by the law flee wholly to him for mercy who freely justifieth the sinner the curses and threatnings of the law are not to breake the bruised reed nor quench the smoking flax the penitent soule trembling at God's word grieving for his sinnes the man of a wounded spirit Christ came to call and save such but to beat down the heart lifted up with opinion of self-merit safety in and presuming to sin 8. Repent thee quickly let not sinne get râ—ot in thy heart let not the wound grow blew before thou apply the medicine high thee
and honors and undoubtedly it doth so much please God that a man doth in sense of his wants from his heart and before all things begge grace and sanctity of him that he will not deny him but adde to his grant more then wee are able to aske or thinke of A Praier for comfort and supply in case of spiritual wants O Lord God abundant in mercy and trueth who delightest not in the destruction of wretched creatures nor despisest the groanes of a troubled spirit I poore afflicted man in bitternesse of soule acknowledg my vilenesse and want of grace the corruption of my sinful nature the misery which I have procured my self by my wilful disobedience to thy holy lawes and my impotency to any thing that is good I am as that wretched traveller wounded and cast down only sensible of my wonnds utterly unable to move or helpe my selfe the Priest and Levite passe by and helpe mee not no creature can yea thy holy law which saith Doe this and live is so farre from helping or releeving mee that now by reason of my infirmity it becometh to mee a killing letter at best but like the Prophets staff sent before by the ministery of the servant not able to give life only shewing mee my sinnes and rendring me guilty as before thy dreadful tribunal so at the barre of mine owne conscience Lord let the good Samaritan the Prophet himselfe Christ Jesus my Saviour naw come to mee he only can binde up my wounded soul and heale it Thou hast wounded mee by an heavy apprehension of thy justice now heal mee by the assurance of thy mercy strengthen my faith in Châ—ist who freely justifieth sinners as thou hast in thine eternal love given him to death for my redemption so give me an infallible assurance that hee is my Jesus and Saviour that according to thine owne gracious promise in him I may live with thee Blessed Saviour who sentest the holy Ghost the comforter of all thine elect to thy afflicted Disciples to strengthen them send him to my more feeble and wretched soul it is neither of him that willeth nor of him that runneth but of thine own goodnesse shewing mercy thou workest both the will and the deed of thy good pleasure be graciously pleased to sanctify my corrupted will and affections as thou hast given me a will and an hearts desire to serve and please thee that I might be saved so perfect thine owne worke in mee establish that thing which thou hast begunne will thou that I will not in vaine thou hast nothing the lesse by communicating thy goodnesse to others Lord give me true holinesse repaire thine own image in mee that thou maist own mee for thine manifest thine own worke in mee unto mee Let not the good spirit which dwelleth in mee be any longer hidden from mee Lord Jesus manifest thy selfe unto my soule let the light of thy spirit breake out in full assurance of faith that I may no more doubt of thy mercies give mee an evident victory over sinne and despaire by the manifest presence of the comforter Lord my afflicted soule knoweth no sanctuary but thy mercy unto thee it gaspeth as a thirsty land O showre downe that abundant dew of grace which may refresh my wearied spirit and fill mee with the fruits of righteousnesse which may appeare in my life and conversation to thy glory and the assurance of my election calling sanctification perseverance and salvation in thy beloved sonne my blessed Saviour Jesus Christ to whom with Thee and the holy Spirit three Persons one immortal incomprehensible omnipotent onely wise God be rendred all honour and glory in heaven and earth now and to all eternity AMEN CHAP. XXVIII § 1 Of the conscience afflicted with feare of tentations and falling away What wee are herein to consider § 2. How wee must examine the conscience herein § 3. What wee must practice WEe are next to consider the wounded spirit or conscience afflicted with feare of tentations and falling away through them enclining it to despair of grace sufficient to resist them hereby the soule is in heavinesse through manifold tentations in which case it is necessary to consider that 1. A tentation is a tryal or taking an experiment of some thing the Devil who cannot compel tryeth men whether he can allure them to sinne and this is tentation 2. There is a temptation of tryal see 1 Cor. 10. 13. Act. 20. 19. Rev. 3. 10. and so James saith My brethren count it all joy when yee fall into divers tentations for when he is tryed hee shall receive the crown of life and blessed is the man that so doth God who is said to tempt no man that is to evil because as there is no sin in him so neither is there any of him yet tryed Abraham to make him known to others and himself for no man untryed knoweth himself which is called tempting or proving as Deut. 13. 3. Ex. 15. 25. Ex. 16. 4. Deut. 8. 16. Psal. 26. 2. 1 Pet. 1. 6. And there is a temptation of seducement which is a solicitation to defection and falling from God by sinning and doing evil 1 Tim. 6. 9. 1 Thes. 3. 5. so that God tempteth that he may teach us but the Devil that he may destroy us 3. Some temptations arise from the corruption and sin inherent in the flesh Jam. 1. 14. Every man is tempted when hee is 〈…〉 his own lusts such as are mentioned Galat. 5. 19 20. Some are suggested by the tempter who being a spirit hath power to inâ—â—â—uate and convey his impious notions into our mindes suggestion between spirits being as contiguity and touching of bodies now whereas hee cannot know the unuttered secrets of the heart it being Gods peculiar to search that he marketh mens natural inclinations and their habits by their words and actions and so prepareth baits for them accordingly sishing in these depths the secrets whereof hee knoweth not till hee perceive his suggestions are swallowed and the sinner taken therefore he presenteth such thoughts as he conâ—ectureth will take by that which is obvious to the senses of men as hee sitteth an opportunity of treason to impious Judas by the malice of the high Priests of lust to Amnon of venturing on the cursed thing to Achan of revenge to Cain of idolatry to Ahaz by the altar of Damascus 4. There are foure degrees of tentations by which it cometh to full maturity 1. Suggestion 2. Delight therein 3. Consent to 4. Acting the same as James 1. 14 15. Man is tempted when hee is drawn away of his own lusts and eâ—iced thenwhen lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth sorth death the first of these a bare suggestion is not our sinne if there be no delight therein or consent thereto for Christ was tempted in all points like as wee are yet without sinne The
hast left may best appear in thy tryals how many of these shadowes follow thee now thou art clouded doe they not feare thy mine doth not that set a strange distance between you are these thy friends or such acquaintance as thou maist every where finde Againe how many malicious enemies hast thou left behinde who have often so embittered thy soule that thou hast cryed out Wo is mee that I sojourne in Meshech that I dwell in the tents of Kedar my soul hath long dwelt with him that hateth peace so that upon a just account thou art not so much banished thy country as taken from impious enemies 4. Lastly be confident that what ever is good wee shall meet withal again in the immutable happinesse of heaven what ever cannot come thither is not worth our lamenting here it being truely rather a gaine to loose it then to recover it 7. Consider how popular inconstancy usually retributeth evil to best deserts as Aristides the just Alcibiades as hee also whose epitaph sayed to posterity Ingrateful native soile thou hast not so much as my bones had experience of it Wee have examples in holy writ of those who wandred in deserts and mountaines of whom the world was not worthy All is little to that one example of Christ persecuted from his infancy carried into Egypt to avoid Herod's tyrannous fury and all his life made a man of sorrows by them hee came to save That condition to which Christ is a pattern can make no man unhappy hee came amongst his own and they received him not hee did only good to them their owne testimony was hee hath done all things well yet they crucified him remember his words The disciple is not greater then his master and doest thou think much that being innocent thou art banished thy native soile few good men live where they first drew breath or best deserve 8. Learne the good which God doth for thee who best knoweth how to make all things work for the best as in thy exile thy security from thine adversaries whose restles malice is as trucelesse as the Divells which ruleth in the enemies of Gods children that he hath set thee by better neighbours or lesse pernicious who canst not have worse then thou hast lost however thou valew this the Prophet fervently wisheth for it O that I had in the Wildernesse a Cottage of a Wayfaring man that I might leave my People and goe from them for they be all an assembly of treacherous men they bend their tongues like their bow for lies 9. Learne to seek happinesse and content in thy selfe in peace of conscience purity of heart sanctified will and affections faith patience meeknesse temperance humility and the like and no losse of these outward â—hings shall much trouble thee who hast set thy affections on heaven and to a man assured that he must ere long change this life for an eternall what matter is it from what point of the earth his soule taketh her flight whether from Pisga with Moses from the bankes of Jordan with Eliah from the Prison with John Baptist from the field mill or bed or from the mount of Olives whence Christ ascended into Heaven it is not much considerable whence thou comest thy happinesse in spight of secular afflictions and active malice shall be once to arrive at heaven where all shall be securely unchangeably and eternally happy The Banished mans Petition O Lord God holy and mercifull whose providence ruleth over all the earth is thine and thou assignest the parts thereof to the children of men thou brougâ—st a Vine out of Egypt and plantedst it thou madst the branches thereof to fill the land and spread themselves from the river to the flood but in thy displeasure thou didst cast them out of the inheritance which thou hadst given them Thou art the Lord of Mountaines and vallies land and sea and the God of the exiled and outcast Thou dost with much patience behold oâ—â—ression and wrong untill the measures of iniquity be filled up ô Lord behold the pressures of me thy poore despised and dejected servant thy mercy and gracious audience of the afflicted is neither limited to Jerusalem nor this mountaine every place is equally neere heaven where ever men lift up pure hands and hearts worshipping thee in spirit and truth thou art there present to heare and help them Gracious Father though thou seest good to permit me to the power of men to exercise me yet can they not shut thy mercifull eare against me O let my complaint therefore come before thee let thy word be as the clowdy Pillar to lead me in thy way let thy good spirit direct me cast me not from thy presence take not thy mercies from me give me grace to forsake all those sinnes for which thy chastisement is now upon me that I may happily profit by thy Fatherly corrections and if it be thy holy will restore me to these blessings and comforts which thou gavest me for my support if otherwise yet good Lord give me assurance of thy mercy and patience to expect thy saving health leave me not destitute and comfortlesse in my afflictions be my guide and helper in this earthly pilgrimage and vally of teares unto and in the howre in which thou hast appointed to take me hence into the incorruptible and undefiled inheritance by thy power reserved in heaven for all that beleeve in thee to which no hand of the oppressor shall reach where shall be no curse no sinne nor feare of forfeiture into which no enemy shall be admitted from which no inhabitant shall ever be cast out Lord heare and help me Lord have mercy on me and grant me that which I aske according to thy will and that which I should aske which thou knowest best for me through the infinite merits of the Sonne of thy Love the author and finisher of our Salvation and eternall happinesse Christ Jesus the righteous AMEN CHAP. XXXIII Of old Age directions counsels and comforts therein § 1. Age common evils thereof § 2. How the foundation of an happy Age must be laid in youth § 3. How the evils of Age may be lessened § 4. Or more patiently borne § 5. By what Rules of practice it may be improved to the comfort of the Aged 1. OLd Age is our times sun-set the last of this life and first-fruits of death that which all desire and but few like or patiently bear so ingrateful are men to God that they would be yong again so waiward doth sinne make them that they like no present state of so discomposed and foolish a minde are those aged children whose desires look to the Sodom whose dangerous â—lame they had escaped 2. It is the condition of all that groweth in time to decay Time is the devourer of his children here is nothing but perpetual changes we shall not be to morrow what wee were
and art delivered from so many unjust and pernicious tyrants in that the incentives of sinne are grown inactive in age 2. Study to be wise it is great misery to be old and not wise it was too much to be guided by the affections of youth if that be past remember that age is wisdomes flower or fruitfull autumne rather venerable not for number of years but merit if thou encrease in this strength of minde thou shalt so much the more recompence the decay of bodily strength as the soule is more excellent then these walls of clay or man then beast this wisdome is not in gray haires but in such a guidance of the minde as that the aged be sober grave temperate sound in faith charity and patience and that Women be in behaviour such as becometh holinesse teachers of good things that the younger may by them learne to be wise to love their Husbands and their Children to be discreet chast keepers at home good obedient to their Husbands that the word of God be not blaspheamed some extreamly erre thinking it the only wisdome of age to be attent to worldly gaines some heathens could say what can be more absurd then the lesse way we have to goe the more solicitous to be to get viands and that they grew old every day learning something how much more studious ought we to be true wisdome which Gods word teacheth 3. Be holy the feare of God is the old mans glory whereof the hoary head is the crowne if it be found in the way of righteousnesse such shall flourish like the Palme tree and Cedar in Lebanon bringing forth fruit in age those I say that are planted in the howse of the Lord. as they that gathered Manna on the Sabbath eve gathered twice as much as for an other day so they that are holy lay up a double store in age for their eternall rest at hand their encreasing sanctity like shadowes of the setting sunne is then multiplied They injure age who casting their faults on it entertaine it as some unwelcome guest some evill it is their errour which makes it so it can never be well with the sinner but every age is good to the just as evill to the sinner is that most which is neerest his judgement 4. Live to God and thine own eternall blessednesse if thou wilt live to men in temporall relations these gray haires wrinkles and ruines of youth strength and beauty may create thee some contempt but if the centre of thy desires be the chiefe good that must best please thee which makes thee best and so these sorrowes of thy aged brow fraitfull of counsaile gravity temperance holy contempt of the world and preparation for a passage to a better life as thy hoary head wisedomes banners shall be welcome to thee make use therefore of time for eternity and provide for that state to which this decaying earthly tabernacle shall againe be so repaired that the glory of the second house shall be greater then that of the first so shall thy life seem long enough if in an age long or short thou canst reckon but few mispent daies so shall thy bodily defects not be so grievous a little strength will be enough to lift up the hands to God where the heart is right neither those of the minde as decay of memory and the like old men can remember that they most care for and age hath a capacity of amendment in those evills which blemish it as talkativenesse anger frowardnesse and such like which removed it shall be more lovely winning by a milde gravity and of more authority with men however God taketh no advantages on our weaknesse so shall this age appeare most happy he lived not unprofitably who dyeth happily 5. Consider the vanity and frailty of this present life and learne to live which few doe though they number many years none truly doe who live not to God the end of their creation and living she that liveth in pleasure is dead while she liveth living to God shall make that age more happy which bringeth thee neere as that most happy which brings thee to him The Old Mans supplication O Lord God of my salvation I humbly desire to render thee all due and hearty thankes for thy abundant mercies and favours spirituall and temporall thy gracious preservation of me from my youth up unto my hoary haires that thou sparedst me in thy fatherly mercy when thy justice might often have destroyed me Lord as thou hast given me place for repentance reserving me to age who mightest justly have cut off the daies of a mispent youth so now accomplish thine own worke give me an heart faithfully to turne unto thee that I may constantly endeavour to redeeme the vaine errours of my time past by becomming a patterne of faith and obedience to all those with whom I converse Lord fill me with thy holy spirit that I may beare more fruit in my age Forsake me not now I am old and gray headed Remember not the sinnes and follies of my youth let thy power appeare in my weaknesse and the work of thy spirit in the decaies and ruins of this earthly tabernacle by the evident repaire of thine own image in me mortifying the remaindes of sinne and assuring me of my election and calling in Christ Jesus and now ô Lord that the time of my departure draweth nigh give me a watchfull spirit that I may be ready when thou callest seeing there are but few steps between me and this worlds end Lord strengthen me give me a lively faith invincible and constant perseverance in this race the few and evill daies of this earthly pilgrimage that by thy mercifull assistance who workest both the will and the deed and shewest mercy where thou pleasest I may so runne that I may obtaine that when thou pleasest to give me rest from my labours and gather me to my Fathers I may against all the paines and sorrowes of death willingly and cheerefully yeeld up my soule into thy gracious hands in full assurance of my redemption and salvation through Jesus Christ our Lord. AMEN CHAP. XXXIV Meditations for Woemen neere their Travaile § 1. All misery proceedeth from sinne § 2. Our sinnes pardoned in Christ Why the punishments are not taken away Woemens comfort therein § 3. Directions necessary hereunto 1. ALL misery is the undoubted issue of sinne man was happy in his pure naturalls and creation to the Image of God the only fountaine of blessednesse untill sinne defacing the same subjected him to the curse The first sinner heard the terrible sentence of the almighty peculiar to her sex I will greatly multiply thy sorrow and thy Conception in sorrow shalt thou bring forth Children these paines in travaile are the first fruits of misery appearing in that Sex which was first in the transgression so dangerous is it to be leaders into sinne
either historicall such as the devill hath Jam 2. 19. or temporary Math. 13. 20. Act 8. 13. and this is either faith of miracles or a temptation of security for the devill himselfe will perswade obstinate sinners that they beleeve and are therefore sure of salvation that he may keep them without charity which is the life of religion and that one thing without which faith is dead perswade them to sin securely And there is also a sanctifying justifying lively faith proper to the elect only this purifyeth the heart gives us the adoption of sonnes and everlasting life concerning this faith we enquire and because the heart is so deceitfull and Satan suitable to teach hypocrisie so neerely to resemble true grace it highly concerneth every man seriously to examin whether his faith be true or counterfeit to which purpose take these rules Examin 1 Whether the more thou art perswaded concerning the assurance of thy salvation the more thou lovest God for his own sake and thy brethren for Gods sake Some vainely dreame of justifying faith though their conscience tells them they love but some for fashion sake or their own ends for Gods sake few if any and God onely as far as they hope he will blesse them that faith onely is available which worketh by love without which it is no more alive then a man without heat 2 Whether the more assurance of Gods mercies in Christ thou hast the more thou desirest to be further confirmed Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied 3 Whether the more thou beleevest the more humble thou art God giveth grace to the humble when Paul was by Gods mercy brought out of his ignorance and unbeleefe he was not ashamed to acknowledge that which being in sin he would not have done of sinners I am chiefe True faith can no more be without humility then an house witohut a foundation the proud hypocrite resteth so securely upon his fruitlesse faith that he contemneth other men as if none were holy but himselfe and some few of his society which he vainely conceaveth have engrossed the infinite grace and spirit of God which freely and secretly worketh where others cannot judge thereof 4 Whether the greater perswasion thou hast of thy beleeving the deeper sense also thou hast of thy sanctification true faith is such a lively grace that it cannot be inactive where the natuall life is it will shew it selfe by some evident effects and so must the life of Grace to our consciences therefore the Apostle maketh the quaere know you not your owne selves how that Jesus Christ is in you except you be reprobates intimating that the regenerate and true believers doe indeed know and feele by comfortable effects that the Spirit of Jesus is in them for as many as are led by the Spirit of God are the Sonnes of God which walke not after the flesh and if we walke in the spirit we shall not fulfill the lusts of the flesh by which thou must examine thy faith 5. Whether after many trials feares and doubtings doth the Spirit of God still returne and comfort thee so that thy faith is more assured after trials then before True faith like the needle of a compasse in the severall boords tacks and agitations of the ship at sea never resteth till it returne to its owne point and fixeth on the mercy of God againe as 't is written I was in misery and he saved me returne unto thy rest O my soule 6 Lastly examine the conclusions suggested to thy minde with the hope of salvation men shall sometimes have a chearfull perswasion that they are the elect servants of God and therefore shall be saved but yet have Naamans exceptives frequent in their resolutions to sinne God pardon thy servant in this upon this abused promise of God whosoever believeth not shall perish not considering that 't is no true faith which impropriateth the gift of God to wantonnesse or any purpose to enjoy the pleasures of sinne for a season but a dangerous tentation of security a meere snare of Satan perswading men that they have certaine interest in Gods promises that he might keepe them in some knowne sinne But if thy heart say thus I believe seeing therefore God hath shewed me this great mercy working this comfortable perswasion in me I will be more and more carefull of my waies that I may not offend so good a God and grieve his holy Spirit whereby he hath sealed me up to redemption I will strive to make my calling and election sure that an entrance into the eternall Kingdome of our Lord Jesus Christ may be more abundantly administred to me I will heartily endeavour to follow the guidance of his good Spirit who hath translated me from the kingdome of sinne and darknesse of ignorance into light and the kingdome of his dear Sonne by some measure of sanctiâ—ication that I may make an end of my salvation with feare and trembling such a resolution is an undoubted adjunct of true faith purifying the heart slesh and bloud can never give this perswasion or resolution and Satan will not for though he will be contented to present some seeming good if he may thereby perswade a secure man to some reall evill yet 't is farre from his nature to move to good for any good end for this were to divide and ruine his owne kingdome and whole designe which is to make all others confederates in his rebellion and as desperate castawaies as himselfe It remaineth therefore that the Spirit of God against whose worke and purpose the gates of hell can never prevaile must be the sole Author of this perswasion and resolution I believe and therefore will doe my uttermost endeavour to be more holy then ever I have beene 7. Concerning the meanes to be used in the Word and Sacraments for the attaining of this faith I shall speake in its owne place 8. The Object of faith is the truth of God revealed in holy Scripture teaching us his will concerning our salvation the summe whereof are the Articles of our beliefe of which in the following Chapters A Prayer for Faith O Lord God of the spirits of just men Father of lights from whose fulnesse descendeth every good and perfect gift We humbly acknowledge our owne miserable hardnesse of heart wilfull obstinacy and disobedience to thy holy Word hath continually provoked thy justice to give us over to strong delusions and beliefe of lies to our owne destruction that the vaile should be laid over our hearts when we reade or heare the word of promise that Satan should be suffered to blind us that the light of the glorious Gospell of Christ might not shine unto us and that we might not be able to discover our interest in thy promises nor make any assured claime to the merits of thy
be like minded having the same love being of one accord of one minde let nothing be done through strife If yee have any part in the communion of Saints hold the unity of the spirit in the bond of peace if there be envy malice contentions schismes factions and discords 't is an ill signe of your interest in this holy communion God's sonnes are peaceable all that are guided by his spirit who is Love love and care for each other as the members of the body mutually defend and hide the blemishes of their fellowes 2. Be compassionate if one member suffer all grieve because they are animated by one soule and is it possible that any man should make himselfe beleeve that the spirit of Jesus hath quickned him who not only remembreth not but malitiously promoteth the affliction of Joseph 3 Forsake not holy assemblies where Gods word soundeth and his honour dwelleth 'T is a delusion of Satan who advanceth his throne most in our divisions which maketh men prefer private prayers and exercises before the venerable publike 4 Unite to holy societies and with draw from evill company 't is very dangerous to have society with the wicked Jehoshaphat found it so what makest thou in the way to Egypt said the Prophet The wisest Solomons hazards were from evill company have no fellowship with them saith the Apostle In the society of the holy there is good even to the wicked sometimes for their sakes Potiphers house prospered for one good Josephs sake the ships company were saved for one Paul how much more are the Saints advantaged by their holy communion Begin thy heaven on earth having society and communion with the Saints here or thou shalt never have the happinesse thereof hereafter 5 Be thou holy if thou wilt be of this society you knowe in worldly leagues 't is parity of manners which begeteeth amity like loves his like get on the wedding garment if thou wilt rejoyce with the invited If we say wee have fellowship with him and walke in darknesse we ly and doe not know the truth Saul among the Prophets became a proverb of a prodigie The Nethanims joyned themselves to Israel but when they returned they could not finde their pedegrees and therefore were diffranchised as hypocrites shall be from the elect there 's no admission of any thing uncleane into heaven no wealth can purchase entrance but only sanctity if Simon had the Indies to morgage he could not enter 6. Let it comfort thee in thy sufferings feare not they are more with thee then against thee in every distresse thou partakest of the sweet odours ascending up into Gods holy presence the prayers of the Saints if one Moses by standing in the gap could divert the plague raging among the people what shall not many thousands doe for one afflicted man We will goe with you said they in the prophesie for wee have heard that God is with you God is with thee in all that thou dost said Abimelech and Phicol to Abraham therefore they thought themselves happy to have a covenant with him what ever thou sufferest they share with thee and intercede for thee CHAP. IX Concerning Remission of Sinnes § 1. Of the necessitie hereof to whom it belongeth it is the summe of the Gospell § 2. Rules hereto appertaining THE second benefit which God bestoweth on his Church is remission of sinnes which is a free pardon of all their transgressions so that God will never impute them remember or charge them upon any of those who are justified by faith in Christ. This is an article of great necessity to be beleeved for what could communion availe us if a free remission of our sinnes did not acquit us of a due condemnation Without this what could we be but a wretched condemned society What ever we else beleeve concerning Christ the Saviour without this wee were no better then excluded Virgins with oylelesse lamps then Judas amongst the Apostles sonnes of perdition This remission is when God forgiveth faults and punishments neither imputing the one nor executing the other not onely some sinnes but all as 't is written Thou wilt cast all their sinnes into the depth of the sea and Psal. 103. 3. Who forgiveth all thy iniquities who healeth all thy diseases 'T is true that sometimes the chastisement lasteth longer then the imputation of the fault so when the Prophet had said to David repenting the Lord hath put away thy sinne yet hee could not prevaile for the life of his child neither did the sword depart from his house but this was a fatherly correction an healing not a punishment and David confessed as much 't is good for mee that I have beene in trouble and it standeth good by reason that God remitteth all sinnes if any for seeing he that breaketh any one commandement is guilty of all if God retained any one sinne unremitted the whole debt must be charged upon the sinner This was that which Christ declared to Simon in the parable of the two debters one owed 50. the other 500. pence and when neither had to pay the creditor equally forgave both 2. This benefit is peculiar to the elect the Church the people that dwell therein shall have their iniquities forgiven they onely are the redeemed of the Lord all others out of Christ are in the gall of bitternesse having no part nor fellowship herein there is no other name under heavenby which we can be saved he was delivered for our offences by his blood we are redeemed the Paschall lambe belongeth onely to this house herein however the grace of God is given in diverse measures remission of sinnes is equally bestowed on all the Saints 3. This great benefit is the summe of the Gospell proclaimed by John Baptist given in charge to be preached to all for this cause God sent his onely Sonne into the world to be a Prince and a Saviour to give repentance and remission of sinnes in him we have redemption through his blood the forgivenesse of sinnes To this point appertaine these rules 1. That we despaire not in respect of the greatnesse of our sinnes how great soever it be it is farre lesse then the infinite merit of Jesus Christ whose blood cleanseth us from all sinnes though your sinnes be as scarlet twice dyed in originall and actuall transgression they shall be white as snow there were many who went out of Christs presence very happy some restored to sight some to hearing some to health some dispossessed of uncleane spirits some restored to life 't was true of him what was said of Caesar hee sent none away sad the yong rich mans owne fault dismissed him so but none more happy then her that heard goe in peace thy sinnes are forgiven thee let the spirit of truth say only this to my soule and in spight
known to his brethren the joy was so great that it pleased Pharaoh and all his servants Genes 45. 16. how great shall the joy be when all the Saints that ever have beene shall meet together in the court of the king of glory and Christ shall manifest himselfe unto us If John Baptist not seeing Christ with his bodily eyes did yet spring in his mothers wombe at the salutation of the blessed Virgin how shall we rejoyce when we come not only to see him face to face but to be fully and eternally united to him At Solomons coronation there was such joy as that the earth range with the sound of them but how unspeakeable shall our rejoycing be when Christ our peace shall appeare in his kingdome of glory of which shall be no ende Certainely no wise and considering man looketh on any worldly joy otherwise then on a dreame and soone vanishing vision but here shall be an interminable joy which no sorrow shall ever interrupt no time or age end As the Psalmist saith of Jerusalem many excellent things are spoken of thee O city of God yet as the Queene of Sheba said of Solomons magnificence I may of this life halfe was not told me Comfort thy selfe in all pressures of life and death what ever thou now canst suffer can be but short but the happinesse of the life to come shall be eternall The Prayer O Lord God Almighty the resurrection and life of all them that beleeve in thee strengthen our faith and comfort us in all our present sorrowes and decayes with a lively and full assurance that in the ruine and dissolution of these earthly tabernacles thou wilt repaire us to eternall incorruption and glory by the same power of thy quickning spirit which raised up our Lord Jesus the first fruits of the dead Give us a part in the first resurrection from the death of sinne unto the life of righteousnesse that the second death may have no power over us Give us grace to evercome all the messengers of Satan and the sinfull corruptions of flesh and blood which fight in us against our owne soules that we may triumph and rest secure in the victory of our faith that the gates of hell powers of death shall never prevaile against us give us that puritie of heart and sanctity of life wherewith thou here preparest all those whom thou wilt hereafter perfect with glory and eternall salvation Give us firme hope for the Anchor of our soule which in the fiercest rages that afflict our present life may lay sure and stedfast hold on the land of the living entring into that which is within the vaile whither the fore-runner Christ Jesus is for us entred Give us patience to â—eare all our present wants and greivances with that cheerefulnesse which becommeth those who are confident that thou who hast laid up the crowne of life for them wilt never faile them nor forsake them let it be a sure and never fading comfort to us a strong consolation for us who have fied for refuge to lay hold upon the hope set before us by thy owne word the Gospell when the sorrowes and terrours of death arest us and at our last gasp that our Lord Jesus dyed and rose againe to abolish death and bring life and immortality to light to purchase eternall glory for us â—nd that our death is but a short passage to blessednesse the gates of everlasting life and the sorrowes thereof but an entrance into eternall joyes and true endlesse and unspeakable happinesse through Jesus Christ our Lord. AMEN CHAP. XII Concerning Prayer § 1. What and how necessary it is § 2. The conditions thereof § 3. Motive to the earnest practice hereof § 4. Rules hereto belonging 1 WE have considered those things which wee are to beleeve that we may be saved we are next to consider those things which we must doe to Gods honour our consolation and assurance that our faith is sound seeing that not not every one that saith Lord Lord shall be saved but he that doth the will of God 2. The things which we must do are comprehended in the Law the first table whereof cencerneth our duty to God the second our duty to man Among our duties to God prayer is one of the chiefe 3. Prayer is a divine worship wherein we speake to God in true humility and devotion of the heart according to his will in true faith fervency of the spirit through the merit and mediation of Christ begging the things we want deprecating that we feare interceding for others or giving thanks for that we or others have receaved It is a colloquie of the soule with its Creatour when we read or heare his oracles the holy Scriptures he speaketh to us when wee pray we speake to him 'T is a kinde of reâ—luous grace which he only giveth who giveth the spirit of prayer helping our infirmities who know not what to pray as we ought it is a Postilion for heaven passing betweene God and man ariving in the moment 't is sent out nay before we speake hee will answer and while we are speaking heare who knowes all our wants before we aske it is the Dove of the soules Arke going and returning till it bring assurance of peace it is the ascension of the minde to God without which bended knees out spread hands and eyes lifted up the most decent and devout gestures with the most excellent compture and composure of words are but worthlesse shells of religion and vaine drawing neere to God with our lips the heart being farre from him The fervent intention of minde the silent language of the heart God heareth without any voice uttered when Moses was in an exigent at the red sea we read of no vocall prayer yet God said wherefore cryest thou unto mee 'T is better pray in silence then in attention of minde God heareth the heart what can lowd words availe where that is mute 4. He that will walk with God must often pray and heare prayer like Jacobs ladder lands thee in heaven and sets thee in Gods presence and the foot thereof is in humility The foundation of all vertue without which whatsoever and how high soever is built is but magnificent confusion Pride cast the apostate Angells from heavâ—â— how easily shall it keepe the presuming Pharisee thence The Publican going home justified only as a selfe condemning sinner not worthy nor daring to lift up his eyes to heaven but crying God be mercifull to mee a sinner sheweth humility to be a safe vertue 5. God's spirit inditeth and giveth audience to our prayers This is confidence we have in him if we aske any thing according to his will he heareth us prayer is a divine antidote and remedy against the venome of sinne grounded on Gods promises extracted and gathered out of the Eden of his word whence we must collect both lawes to
to the wicked Princes and Priests is treason against the City Pauls madnesse to Festus moving of sedition and heresie to Tertullus and blasphemie to the Jewes 5. Pride as 't is written they dealt proudly and heâ—rkned not unto thy commandements they who in the height of a carnall heart resolve not to change their resolutions cannot abide to heare any thing dissenting the proud heart cannot endure any contradiction 6. Love of the world the tares thereof choke up the good seed so that it cannot finde roome in the heart to fructify this makes the negotiators excuse their not comming to the spirituall feast they must prove their Oxen and survey their new purchases the married thinke they owe no excuse this makes Felix put off hearing the Gospell to some convenient time when Satan and the world will this makes the formall hypocrite who will seeme a great servant and lover of the word goe away heavy if it bid him sell and give to the poore or secretly murmur if it touch his fraud of fals weights resolving to follow the word no further then it will comply with his gains the Prophet describeth such they heare thy words but they will not doe them with their mouth they shew much love but their heart goeth after their covetousnesse c. 7. Satans subtilty distracting their thoughts so that they attend not and catching away that which is sowed in their heart perverting the sense embittering wholsome doctrine with some dislike distast irksomenesse of the hearer or suggesting some impertinent thoughts so to sill and busie the mind that it cannot attend to nor receive the word the mind of a good hearer must be like the arke of the testimony in which was onely the tables of the Law The conditions necessary to profitable hearing are that we take heed 1 Whom 2. What. 3. and how we heare 1. Christs sheep will not hearken to a stranger Joh. 10. 5. and God saith of seducers Thou shalt not hearken to the voyce of that Prophet 2. We must take heed what we heare Mark 4. 24. Evill Words corrupt good manners 3. We must he cautious how we heare Luk 8. 18. The gate of life and death had need be guarded with all diligence while Eve left it open to the Serpent shee quickly perished The conditions of hearing are that we must heare 1. Faithfully without which the word profiteth not the learner must beleeve specially in Gods schoole wee must not perversely affect to bring Gods assertions to the touchstone of our sense or carnall â—eason to make the Lawes of our owne faith with Thomas I will not beleeve except I see or to require demonstration and proofe of Gods truth whose part it is to pronounce not to proove because he is the onely competent witnesse to himselfe all the creatures can adde no credit to his assertions it is enough to conclude a thing true if we can prove that God said it because he is essentially truth whatsoever is not true is neither God nor of God It is impossible for him to lye as 't is impossible for him not to be or to change his being true now because wee are not capable of the infinite counsell and truth of God he complieth with our capacity and speaketh after the manner of men by litle litle destilling that dew of heaven on our understandings which may not overwhelme and drowne them but make them fruitfull not powring out his depths of knowledge on us as he can speake but as we can apprehend Therefore we must adore those mysteries which we cannot examine and beleeve every syllable of Gods word to be infallibly true though our reason come infinitely short of sounding the depth thereof 2. Attentively we must come to a sermon not for feare or fashion but with an hearty desire to be edified and therein shake off all oscitancie carelesse drouzinesse and wandering thoughts which will else render all our worke fruitlesse the Auditors thirst to heare is the speakers supply when they attend the spirit powreth out abundantly as the widowes oyle encreased while there were vessels to receive it bee thou present in minde indeed to receive the word or else a bodily presence will no more profit thee then did Satans appearance among the Saints advantage him bring me an heart free from all worldly distractions said Chrysostome hearing is the port of wisdome the sense of descipline admirable is the power of the tongue which the good God gave to be the soules interpreter that the spirits of men otherwise close prisoners in those houâ—es of clay might convay a mutuall intelligence and communicate their secret senses to each other through the eare the heathens intimated 〈◊〉 their legends of Amphion building the walls of Thebes and Orpheus charming the eare with notes so sweet that he made brutes attentive brought some from the dead we better knowe the morall in the admirable power of speaking able to unite men in civill societies and an holy communion to edifie and by the power of Gods spirit working therein to raise the dead in sinne to newnesse of life but all this must be done with an attentive eare the hearing eare so the Hebrewes put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor audiens for an understanding heart 1 King 3. 9. without whose attention it cannot be 3. Prudently which is 1. By resolving to obey Gods word in every part this is the end of our hearing not the hearers but the doers of the Law shall be justified be yee doers of the word and not hearers only deceiving your own selves Happy are they who heare and do thereafter too many are all for hearing and nothing for practice like those monstrous Fanetii who had eares disproportionably great for the body if the whole were hearing where were the smelling 't is the symtome of a queazie stomacke to desire to tast many things and to be able to digest nothing The word of God is quicke and active like the snow and raine it doth not in vaine descend but doth his will who sent it making the good grow up to the blessing and the evill like fowle weedes more ranke for the fire 't is as the Arke at Obed Edoms house a blessing at Ashâ—od a curse we must not thinke 't will lye dead it maketh the disobedient like the first sinner slie and strive to hide from God it leaves him excuselesse to the more stripes by how much more he knew his masters will and would not doe it read Deut â—9 19 20 21. wee many times wonder why the Lord afflicteth us we may easily know 't is for the contempt and neglect of his word we heare but obay not except where we please which is indeed to idoll our own affections not to serve God we at our pleasure make free choice which of Gods
the destroyer may not enter send into my soule that heavenly fire of love to thy sacred Majestie and charity to all men which may assure mee of thy acceptance of me and my sacrifice of praise and thanksgiving clens out of mee all the old leaven of sinne and maliciousnesse open my understanding increase my faith that I may see and know the assurance of my sinnes remission in the seale of eternall life which by thy mercies I am now to receive Thou hast taught mee O Lord that my blessed Saviour in the night that he was betrayed made this holy testament wherein as he tooke flesh and blood of us that he might dye for us so hee bequeathed his body and blood to us that wee might live in him and left this Sacrament as a faithfull pledge of his love to remember us of his dying for us till he come againe O Lord I know thou art the life and truth and wouldst not leave thy Church any effectlesse earnest of their salvation Lord Jesus therefore be present with my spirit worke powerfully on thine owne ordinance that it may indeed seale up my salvation in my soule with that conconstant assurance that the gates of hell may never prevaile against it that no terrour of conscience nor any delusions of Satan may be able to overthrow it but that I may with a lively faith lay hold on all thy merits that I may find therein an inward peace in confidence of my sinnes remission reconciliation with my God sound joy in the Holy Ghost my comforter sanctified will and affections purity of life and holy obedience which hath the testimony of a good conscience to be a sweet comfort both in life and death assuring me that I have fought a good fight with entire faith and therefore shall enjoy the crown of righteousnesse which the Lord the righteous Judge shall at that day give to all them that love his appearing Grant this O Lord and whatever else thou knowest to be needfull for me for Jesus Christ his sake who with thee and the holy spirit liveth and raigneth ever one God world without end AMEN An other private Prayer for one ready to receive the Lords Supper HOly Lord I humbly beseech thee for Christ Jesus sake whose sacred body and blood are here represented forgive me all my sinnes and give me a stedfast hearty and constant resolution never to commit the like againe give mee a lively faith that through these signes which my Saviour hath appointed to be received in remembrance of his death and passion untill his comming againe I may really apprehend the spirituall relish of the bread of life and to be assured that Christ's body was given for me and his most pretious blood shed for my redemption Lord lift up my soule above all worldly thoughts that I may by a steady and confident application of all the benefits of his death and passion see Christ Jesus sitting at thy right hand feed on him by a justifying faith and thereby be nourished to eternall life Holy Father heare and assist direct and guid me according to thine owne will Lord Jesus who gavest thy selfe to death for my salvation deny not the requests of my feeble soule longing for the assurance of thy saving health hungring and thirsting for thee and thy righteousnesse O holy Ghost the sanctifier of all the elect throughly cleanse me from all the old leaven of sin prepare me body and soule to an holy reverend and effectuall receiving these sacred mysteries that my soule and conscience may thereby be sealed up to redemption and salvation through Jesus Christ my Lord and blessed Saviour AMEN A private Prayer after receiving the Lords Supper MOst gratious God and mercifull Father who of thine owne free love and good pleasure hast elected created redeemed regenerated reconciled justified and preserved me unto this present who hast also bestowed â—on me unworthy of the least of thy mercies the peaceable use of thy holy word and sacraments I humbly thanke thee as for all other thy favours so for this present comfort which I have now received Lord accept this sacrifice of praise and thanksgiving through Jesus Christ whose oblation of himselfe once offered for a full and perfect price of our redemption and satisfaction for all our sins we have hereby according to his owne ordinance remembred Lord perfect the worke which thou hast begun in me make good thine owne institution unto my soule seale me up unto the day of redemption worke in mee a full assurance of my sinnes remission and my reconciliation to thee by the death and merit of thy holy sonne Jesus give me a lively sense of my union with him and his living in me so guiding me by his holy spirit that his life may appeare in all my thoughts words and actions that I may henceforth live no more to sinne but being freed from the power and laws thereof may have my fruit unto holinesse and eternall life Lord make me every day more and more able to doe thy will and to abandon mine owne corrupt desires let me now feele in my soule conscience the reall benefit of thy word and sacraments which thou hast promised to all those that truely seek thee give me that longing desire of right cousnesse which is by thy grace secured from despaire and preserved from vaine glory and presumption satisfie me with that measure of grace which thy wisdome knoweth sufficient for me Lord make me knowe assuredly that I have not now received this holy sacrament in vaine nourish me hereby to eternall life give me a greater strength to walke righteously before thee with sound faith cheerefulnesse of minde firme and comfortable peace of conscience and that joy of the holy Ghost which may ascertaine me that thy kingdome is established in me Give me a zealous love of thy glory ready obedience to thy law feare to displease thee innocency of life and that holy charity towards all men which may give me boldnesse in the great and terrible day of the Lord Jesus order thou my conversation so that it may be unblamable towards all men and holy before thee to thy glory and the good example of those with whom I live assist me with such a measure of thy sanctifying spirit that I may indeed performe all those vowes which I have made before thee that every day of my life may be to mee as this Sabbath an holy rest from sinne Lord who powerfully commandest all thy creatures prevent the mischievous subtiltie of the tempter let thy holy spirit keepe me body and soule give me an holy contempt of this present world and affections set on high where my blessed Saviour sitteth at thy right hand who shall in the appointed time appeare in judgement and gather his elect unto him These things and whatsoever else thou knowest needfull for me or any part of thy whole Church militant I begge at thy gratious hands who hast commanded us to aske and
his voice wherein are the issues of life and death remember that the time is holy by Gods owne institution that the place is consecrated and set apart for Gods publike worship and let that come into thy minde which God said unto Moses approaching towards him loose thy shooes from thy feet for the place thou standest on is holy ground to thy selfe thus appliable put off all thy carnall affections resigne thy selfe body soule unto the guidance of Gods holy word and spirit Christ said not in vaine my house shall be called an house of prayer to all nations and where two or three are gathered together in my name there am I in the midst of them 6. Pray privatly that God would forgive thee thy sinnes give thee such a measure of his spirit to enable thee to serve him as may make thee therein acceptable to him blesse his owne ordinance unto thee sanctify thee body and soule to his service that thou maist sanctify his Sabbath with that zeale care and fervency of spirit which may please him that hee would assist the Ministers of his word and thy selfe and the whole congregation so that the word may profit you to the amendment of life and building you up to the assurance of salvation in Christ. In the Sabbath if thou wilt performe thy duty well thou must 1. Begin with delight in it and all the service of God therein to be performed this was God's condition of prospering Israel that they should call the Sabbath a delight the carnall man for feare of humane law or censure resteth from his ordinary workes goeth to Church joyneth with the Congregation in prayer hearing c. but it is irksome to him he thinkes the time long because he delighteth not in the Lord and his Sabbath but he that through delight therein keepeth it not as in help to sanctification keepeth it no better then a beast 2. Glorifie God therein In hearing praying receiving the holy Sacrament singing praises c. thou shalt honour him not doing thine owne waies any servile worke Those things may be done which are subordinate to the sanctification of a Sabbath as the Priests laboured in sacrificing the Ministers now doe in preaching and officiating without breach of this precept Workes of necessitie or mercy to man or beast are to be done the Ox fallen into a pit must be releived the Physitian Apothecary Chirurgion or others in case of necessitie may and must respectively helpe though it be the ordinary worke of their calling because it is a worke of mercy so to doe is to honour God as on the contrary it were to his dishonour as if his law bound any man from doing all the good hee can or shewing mercy to the distressed whereas indeed he is a God of mercy loveth the same in all those who beare his image but thou must not for gaine doe that which might equally be omitted as bargaining bearing burdens or other servile worke or labour of thy calling or travelling except in case of necessity or subordination to a Sabbath dayes workes it is certainly an ingratefull sacriledge to rob God of his owne daies service appointed for no necessitie of his but only for our own good and salvation and to entrench on that which he hath reserved to himselfe whereas he hath allowed men six daies to doe their workes and take their lawfull delights therein Therefore hee saith as we must not on the Sabbath doe our own waies so must not we finde our owne pleasures nor speake our owne words it is an hatefull robbery of God to use pastimes on that day though lawfull on others much worse those which are never lawfull whereby the Devill is more served on that day then any other The many fearefull judgements of God on offenders herein and that which usually befalleth them in that God seldome prospereth the most probable industries of such is enough to deter all considering men from profanation of the Lords day 3. Doe what good thou canst to thy selfe in that which concerneth thy soule or thy body health and preservation in case of necessitie or to others in the like at convenient times when the publike or private worship of God require not thy attendance walke in the fields or gardens that thou maist contemplate on Gods creatures and his benificence power providence and wisedome therein visit the sick and imprisoned if thou have ability and convenience of releiving or comforting them 4. Absteine from immoderate drinking feeding sleeping and whatsoever else may render thee lesse apt for the sanctification of this day 5. As all thy life thou must rest from sinne so specially on this day wherein the very sanctity of the time violated doubleth the offences committed there when God specially requireth the sanctimony and endeavours to learne his will and doe not thinke it enough to rest from labour as God resteth not in an inactive contemplation and as the glorified Saints in the life to come in their rest aud refreshing shall yet continually sing their Halleluiahs and doe those things which shall be to the eternall glory of God in them so doe thou now compose thy selfe to have thy present conversation in heaven and to begin thy rest and Sabbath here which shall never end When the Sabbath is ended if thou canst write down some principall heads for directions or of comforts heard that day and by often perusing them commit all to memory However repeat to thy selfe if single or with thy family the summes of that thou hast heard praise God for the same sing Psalmes meditate of the eternall rest whereof this is a type frame thy whole life for the attaining thereto beg pardon of God for thy severall failings and defects and pray for the assistance of his good spirit and that his ordinance may be powerfull in thee and thine to life eternall A Prayer for the Sabbath day morning O Lord our God holy and merâ—â—â—â— Wâ—â—umbly pray thee for Jesus Christ sake to forgive 〈◊〉 our sinnes to cleanse us bodies and soules from all those corruptions which make us lesse able to serue thee as we ought and unworthy to appeare before thee O our God be pleased to send the Comforter to enlighten us and to open our understandings that being now sequested from all worldly cares affections and thoughts we may lift up our hearts to thee serving thee in fervency of spirit and truâ—th that we may this day beginne our heaven on earth in doing thy will here as it is there done And because they are unworthy of new blessings who are unmyndfull of those they have received we here desire to render thee the fruites of our hearts and lipps praise and thanksgiving for all thy mercies and favours eternall and temporall for thy unspeakable love in electing us to salvation for thy infinite goodnesse in creating us after thyne owne glorious image to a capacity of light and understanding that we might be able in some measure
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
much as thou canst every part must serve to Gods love that wee may love God not only giving us but also severely correcting us and denying us that which we aske and thinke best for us in assurance that he is most just wise and mercifull to dispose all for the best as may be seene in Christ and the Martyres whom nor life nor death nor any pressure could separate from the love of God 4. Though the love of God in mans state of innocency was lost by sinne yet that which is infused in our regeneration shall never fall away because it dependeth on Gods immutable love to us who not only giveth grace but also perseverance there in it was never true love of God which ever faileth if it be true it knoweth no end being ever invincible for the gifts and graces of God are without repentance Rom. 11. 29. faith operative by love cannot be lost neither can true love it may be remitted not lost clouded not extinguished that which in the reprobate seemeth the love of God shal be lost the true which is in the elect can never because though men may be deceived concerning their election God cannot 5. This love of God is never perfect in the best in this life here it may stil receive encreases doth as the Apostle Phil. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more and more in knowledge We love according to our knowledge which being but in part no more is this our whole regeneration is yet imperfect in degrees and so is our love to God 6. Love of God shall remaine and be perfect in the life to come when riches honours pleasures deare friends nay whē those excellent gifts of learning and prophesie shall leave us when faith shall end in enjoying this one treasure shall be secure and encrease to eternity 7. As he that hateth God is herein more excusable then all other sinners because hate of God is more apparently impious then failing in attaining it or falling from it by infirmity for here may be a will to doe good but there cannot so also herein that having but one extreame to fall into the malitious will fall there all other sinnes may be in excesse and in defect because every other vertue this love excepted hath two bastard sisters as valour hath in excesse temerity and in defect timidity justice hath on the right hand too much severity on the left too much mildnesse and indulgence to sinne so is it in the rest only this most amiable vertue hath nothing but defect to oppose it no creature can love God too much because none can love him enough or infinitely This also aggravateth the sinne that there can be no cause in God of any hatred toward him because the only chiefe and true good cannot bee the proper object of hatred nor could the most wicked hate him but that they have sins which his justice must punish because he is good and they have set up their impious desires lusts after pleasures and reveuge in his place and therefore hate all that oppose them so is the wisdome of the flesh enmity with God because it is not subject to the law of God which the signes and effects thereof declare such as are despaire servile feare of God's presence fleeing from him as Adam would have done audacious liberty of sinning c yet are there degrees herein the formall hypocrite doth not professedly and out of destinate malice hate God nor truely love him he professeth love but preferreth the world before God and if any man so love the world the love of God is not in him 1 Joh 2. 15. Now whereas all pretend love as obedience to God yea when they doe no lesse then rebell against him and would if it were possible unthrone him it is necessary to consider some markes and signes of this love which are these and the like we love God 1. If in our hearts desire wee choose him for our chiefe good and preferre him before all loves as the spouse saith thy love is beter then wine if we fix our hearts and affections on God we love him if we delight in him and his law and desire to know more of him for as one saith of Magdalens looking againe into Christs sepulchre the power of love multiplieth the intention of inquisition if we rejoyce at the gaine of his favour above all gaines requirable in heaven or earth if we delight in his presence ordinances and the places where his honour dwelleth in his publike worship as that man after Gods heart whose very name signified love my soule thirsteth after the living God when shall I come and appeare before God Psal 42. 2. If wee desire and delight to heare those who bring his messages to us as Psal 119. 162. if wee often think of him where our love is our thoughts will be if we love to speake of him and to him in fervent and frequent prayers if we have a secret joy of heart at the apprehension of his presence and gratious assistance of us in any thing which may please him at attentive hearing his word zealous prayer secret giving for his sake or for the inward testimony of his spirit assuring us that we are his children because we hold him most deare 2. if we be heartly sorry when God is dishonoured so David mourned because men kept not his word certainly no man can without greife of heart remember or behold his owne or others sinnes whereby God is displeased if he love God they are but hollow freinds that can be pleased and make themselves merry with that which they know hurteth or greiveth those to whom they professe love therefore David Peter and all those that truely love God weep and mourne for their sinnes 't is griefe of soule to them that they cannot serve him as they ought without all sinne therefore David frequent and Peter abundant in teares for their sinnes professed that they loved the Lord this with better confidence then before when hee professed hee would lay downe his life for Christ said Lord thou knowest all things thou knowest that I love thee 3. If we keep his commandements which signe his selfe giveth Joh 14. 15. 23. as also the◠beloved Disciple 1 Joh. 2. 5. this is indeed to walke with him it is an impudent falshood to say we love God while we contemne his lawes as 't is to affirme we love him and hate our brother 4. If we love those that love him and are beloved of him as David did Psal 16. 3. Sec 1. Ioh 5. 1. if we love God whose spirit regenerateth we shall love the regenerate for his sake whose image they beare 5. If we hate that which is evill and delight in that onely which is pleasing to God Among lovers there must bee idem velle idem nolle he that saith he abideth in him ought himselfe also to
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
untill that Jonah be cast overboord we can never appease the surges of a troubled mind this must thou seek through hearty sorrow for thy sinnes this restringent acrimonie shall heale the fountaines that death and barrennesse may no more flow from the minde into thy words and actions t is a good signe of recovery when the disease changeth place so when we are pleased with repentance who woont to please our selves in sinne t is a token that sin declineth in us Secondly by committing thy workes unto the Lord so thy thoughts shall be established and lastly by filling thy soule with such happy thoughts as constant meditation on Gods word will furnish thee with as t is said let thy minde be upon the ordinances of the Lord and meditate continually on his commandements he shall establish thine heart and give thee wisdome at thine own desire 8 Overcome thyne own minde and in every thing as much as possibly thou canst subject it to right reason let not affection or passion master it 9 Set thy minde ever upon some good to prevent the rising of evill thoughts that the tempter may never finde thee at leisure to entertaine him The minde is naturally active and prone to thoughts yea when thou sleepest it hath its motions give it some businesse it cannot be inactive as the earth neglected for want of culture bringeth forth noisome weeds so will the minde evill and vaine extravagancies of thoughts if thou busie it not in good yea the light of reason is eclypsed by the mischievous interposition of vitious thoughts yet tyre not thy minde with too much or too weighty affaires proportion thy undertakings to thy strength the minde requireth some intermissions and rest which otherwise like the fields with perpetuall bearing will grow fruitlesse the unbalasted ship is easily overset with every gust of winde and too much loading sinketh her There is an Arke of Gods secret counsell into which thy thoughts may not looke there are also admirable mysteries out of which God calleth as out of that â—iery bush come not nigh hither put off thy shooes from off thy feet resigne thy thoughts to Gods immensity it is enough to beleeve his truth though thou canst not examine his incomprehensible secrets if thou wilt play with these flames thou shalt burn thy wings God hath revealed enough to make thee happy ambition of knowing more destroyed mankinde Commune with thine owne heart concerning that which may better thee Psal. 77. 6. and make thee happy divine soliloquies are a kinde of rapt to heaven and prepossession of that blessednesse use thy heart to thinke of good and heavenly things and such will thy thoughts words and actions be the heart of the wise teacheth his mouth Custome is a second nature therefore also the wiseman saith Wisedome resteth in the heart of him that hath understanding if the wicked the worst of fooles have any notion thereof it no more resteth with him then lightning in the aire 10 Set God ever beforâ—â—â—ee as a searcher of hearts and that which thou wouldeâ—t be ashamed to speake before others be ashamed to thinke with thy selfe Thoughts are the word of the heart which God heareth who therefore saith wherefore thinke yee evill in your hearts And curse not the King no not in thy thought bee thou pure in heart if ever thou meanest to see God let not thy heart dissent from thy tongue neither desire to seeme more holy then there thou art if thou intend to please him for he is omniscient 11. Pray the Lord to create a cleane heart and to renew a right spirit within thee to encline thy heart unto his testimonies to give thee an heart to know him to prepare thy heart that thou maist truely feare him meditate on him and love him above all and that he who cast out the tumultuous rabble from Jairus house would also be pleased to cast out of thy soule and mynde all those thoughts which offend him or hinder the riasing up thy soule to the life of grace CHAP. XIX Of the thoughts and ordering thereof § 1. Concerning the right ordering the thoughts in respect of some particular passions affections and perturbations of mind in their distempers of love and delight § 2. Of joy reioycing myrth and sorrow § 3. Of 〈◊〉 hatred malice envy § 4. Of impatience patience discontent and a contented mind FOR the right ordering the thoughts arising from some particular affâ—ctions or passions which usually discompose and render the mind lesse apt for the service of God and lesse comfortable to our selves we must ever have in mind the generall rule before laid down that extreame and violent passions of any kind are distempers of the soule which at best befoole a man if not as â—ypâ—crates thinketh make him mad they are like a deluge which rather overflow and drown then refresh the mind they are like an enraged Sea full of hazard they distuâ—be the intellectuals and distract the will look how all things in troubled waters seeme wreathed and disordered which in the still are cleerely seene so is it here the calme afâ—ections are more accommodate for Gods service and our use to come to some paâ—ticulars Love and delight are great 〈◊〉 in this present life every man hath some love and delight there is none that liveth without these The skill is That we set them on right obâ—ects as God Psal. 37. and heavenly things so they cannot fall into excesse and goodnesse so shall they make us good and happy 2. That we pervert not the order we must noâ— love or delight in any thing before God let him be our 〈◊〉 and cheife love and delight and we shall be happy in all that is subordinate 3. That no inferiour love or delight draw as away from Gods love there is a time place and measure for secular delights so far as they are subordinate to God make us more fit for his service and administer occasion and matter of thankfulnesse to him if otherwise if God love us he will take that away from us which else would take us from him a necessary rule for them to consider who too impatiently beare the losse of that they much loved or delighted in 4. That we neither love nor delight in any worldly thing otherwise then to hold it with a loose hand contented to part with it when God pleaseth to take it back again it was Jobs resolution the Lord gave and the Lord hath taken away and blessed be the name of the Lord. Concerning joy rejoycing and mirth the rules are that 1. God would not have us disconsolate but to rejoyce and be cheerfull in him evermore Dedolency melancholy dejectednesse worldly sorrow bitternesse of spirit and secret repining against Gods providence are dangerous symtomes of unbeleefe for if being justified
by faith we have peace of conscience and cheerfull accesse to God through Christ there will be joy in the holy Ghost we shall rejoyce in hope I and glory in our tribulations being confident of a blessed issue thereof 2. Joy and rejoycing in God and things divine and spirituall is secure and happy the end of worldly rejoycing is many times in sodaine and unexpected sorrow such was Belshazzars Feast with a thousand of his Princes within the achme of joy changed into sudaine astonishment at the sight of that dreadfull hand writing his doome upon the Palace Wall secular joy entertaineth deluded men as that old lying Prophet of Bethel did the man of God first feeding then affâ—icting with the sad intimation of ensuing destruction Acquaint thy self with true good that thou maist rejoyce securely They most delight in secular things who least know eternall 3. Let not thy heart be too much carryed away with any secular joy they that are over merry and joyfull in prosperity are too much broken and dejected in adversity for both extreames proceeds from impotency of mind to manage the end and beare the other 4. In every rejoycing look with a thankfull heart on the Lord that gave it and with a prudent on that which may quickly once must certainly take all this merry Scene away tast thy joy as the Israelites did their Passe-over with sowre hearbes and prepared to be gone Let the thought of sorrow season all thy mirth leâ—t a sodaine surprisall astonish and overcome thee foreseene dangers least hurt the wise 5. Keep innocency and a good Conscience these shall comfort thee as Lamech said of his Noah concerning thy labour and sorrow all the dayes of the afflicted are evill but he that is of a merry heart that is a good conscience hath a continuall feast 6. Wicked mirth Sardonick laughter and foolish jesting as they demonstrate much levity so doe they dangerous uncomposednesse vanity and weaknesse of mind in such laughing the heart is sorrowfull and the end of that mirâ—h is heavinesse â— hold this also is vanity saith Solomon The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth we read of Christ's weeping often never of his laughter 't is a rare government of the mind to be merry and wise wherein a prudent cheerefulnesse commendeth mirth well regulated in an holy thankfull use of that we enjoy as the best of things meerely secular To imitate the austerity of Cato or the sullen Crassus who is said to have laughed but once in his life to be an ever-weeping Heraclite or a Democritus ever laughing is to run into vaine and unsafe extreams of the two teares better become much laughter is a symtome of folly in the heart and forgetfulnesse or ignorance of the state of this changable life and indeed vaine pleasure is the devils hook drawing to destruction the mother of sinne the nurse of the never dying worme and therefore as they say oile killeth the insecta but vinegre restoreth them againe so joy and pleasure destroy incautious sinners whom sharp afflictions bring to themselves againe â—o that they doe at last understand that it is good for them that they have been in trouble and healing sorrow 7. Never make another mans sorrow thy joy this is odious to God who reqâ—ireth holy sympathy in his sonnes and seldome escapeth suâ—h revenge as pointeth out the sinne 8. It is a point of wisdome to mark thy joy it is an excellent gage of thy heart otherwise very deceitfull an â—â—ard to be known if thou reâ—oyce in evill certainly thy heart is such if in good then a secret power and spirit of sanctiâ—y ruleth there Look how thâ— things of Musicall Instruments untouched doe move and sound at the striking of other like strings sounding true unison with them so doe the heart-strings at that externall thing with which it inwardly consenteth the carnall heart rejoyceth at the obscenity which vexeth the righteous Lot the holy are cheerfull and rejoyee like the wise Merchant when they finde the treasure of Godâ— inestimable mercy opened to them in the Gospell and goe away thence rejoycing with that happy Converâ— Act. 8. 39. while he that hath no interest therein 〈◊〉 numbring the minutes thinks every Sermon long goeth away either aâ— Ahab with indignation or with the â— Young rich man with sorrow 9. In sorrowes are also dangerous perturbations of the mind and there is as much use of prudent rules herein as of a â—â—der in the sorme thereof 1. In every sorrow search in thy heart for the cause werefore is the living man sorrowfull man suffereth for his sinne Let us search â—nd by our wayes and turnâ— againe unto the â—ord it is vaine to seek any case of sorrowes without this all other lenitives are as draughts of cold water in a Hectick â—itt more enflaming like Davids Harpe to a moody Saul the vexing spirit returneth 〈◊〉 greater violence 2. Set thy sorrow on a right object that is sinne it is 〈◊〉 common errour and danger of secular men they can be sorry for the losse which indeed cannot hurt them but delighted in sinne which wounded the soule and maketh them unhappy We many times greive for that at which we should rejoyce herâ—in consider first the word of God which saith all things work together for good unto them that love God and whom the Lord loveth he chasteneth Secondly consider the work of God chastening it bringeth the quiet fruit of righteousnesse unto them which are thereâ—y exercised we are impatient and cry as men under the Chirurgians hands when he useth the Lancâ—t or Cauterie to cure us David said I roared for the very greife of my heart yet in the issue conâ—essed It is good for me that I have been afflicted before I was afflicted I went astray but now I keep thy word 3. Give not over thy heart to excessive sorrow there is a worldly sorrow to death and a sorrow to repentance not to be repented of that like the immoderate overflowings of Nilus is a fore-runner of dangerous sterility 4. Prepare thy selfe for sad encounters Ships are built to endure stormes and growen Seas and prudent minds are composed to endure and make good use of sorrows 5. Let every sorrow awaken thy minde to fly to Goâ— through Christ and afflictions shall be but like a raine which fell on the Arâ—e the more it powred down the more this was listed up or like Moses rodd to open a way through the brinie floods to our promised rest 1. Anger Malice and Envy doe marvelously discompose the mind Anger is an appetite of punishing for injury received or conceived the proceed of anger is malice which is inveterate anger the fruit revenge at least a desire thereof when being strengthlesse it becomes
man can be content with little he will not care for much cares follow riches and encrease with their encreases 5. Watch over thy soule otherwise cares will choak up the holy seed of God's word so that it shall never profit thee It will dimme the light of heavenly knowledge it will surcharge the heart and creep on like an Ephialâ— which having seized us we grone under it and can neither shake it off nor awake to an holy expectation of the coming of Christ. 6. Often call to minde thy mortality frailty of life and vanity of all these things what are riches and magnificence in this world like bubbles filled with aire which vanish in their breaking such are wee like dreames or like a scene wherein our parts once acted we must back into natures tyring house never to returne it is uncertain what houre shall be our last certainly one neere at hand must it may be this night the sentence may come forth and a writ of alienation on thy store laid up for many yeeres Thou foole this night they shall take away thy soule then whose shall all these things be When the over-full hives warn the masters of their admirable republick that they need a deduction of a colony they swarme and flie but if you cast a little dust among them they presently settle the onely way to settle our swarmes of busie cares is the thought of that word Dust thou art and to dust thou shalt return that if any thing will make ambition and vaine cares let fall their wings 7. The Apostle's rule is Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God happy wants and cares which drive us to him Depend on him and hope he is a secure possessour of himselfe who without care expecteth to morrow The Prayer O Most gracious and merciful Lord God who feedest the yong ravens clothest the lilies fillest all things with thy goodnesse governest in heaven and in earth giving to every creature subsistence and preservation in its kinde I humbly acknowledge thy goodnesse towards mee even from my mothers wombe unto this present preserving me and providing for me when I neither knew what humane necessities were nor which way to relieve them when I slept thou preservedst me when I fore-saw not evils coming thou divertedst them when I knew not what I had need of thy mercies prevented me with blessings and provisions when I was lost thou foundst mee when dead in trespasses and sinnes thou didst quicken mee by thy grace when I knew nothing of the way to life thou enformedst mee and didst lead mee in the way therein yea before I was thou gavest thy son Christ the inestimable price of my redemption Lord I am lesse then the least of thy mercies what shall I render thee what can I for all thy mercies Thou hast not once like the good Samaritane but many times as a God of infinite mercy bound up my soules wounds and taken care of me what shall I render thee Lord I have nothing but a thankâ—full heart nor that except thou hadst given it Lord let me render who can give accept thine owne gifts and make mee more and more thankefull to thee the lions want the mighty suffer hunger thou hast sent a fire among them that live at ease and carelesly even into the proud and rejoycing cities and what am I O Lord that thou pleasest to spare mee that thou doest not still â—eed mee with th bread of affliction and bitter carefulnesse neither make me drink the waters of astonishment Lord fix my hopes on thy providence give me assurance that thy mercy shall never faile mee I humbly cast my cares on thee who art a protectour of thy children prosper thou my labours whose providence descendeth to the preservation of the poorest and meanest of all thy creatures feed mee with bread of my stature let mee never want that which thou knowest needfull for mee thou who didst encrease the Sareptan's oile and meale so that it failed not in all the famine bless that portion which thy providence hath measured out to mee and mine let thy blessing be upon it whether it be much or little that finding a sufficiency therein I may in a thankfull holy and prudent use thereof glorifie thy holy name and live contentedly and cheerfully before thee give mee in every estate prosperous and adverse a faithful dependance on thy gracious providence which never faileth them that trust in thee thou best knowest O Lord what I have need of before I ask let no cares of this life distract me from thy service neither make my confidence in thee decline to any distrust of thy goodnesse love of thâ— present world or secure placing my heart thereon thou hast given thy holy son Jesus assure me by his infallible spirit that with him thou thy wilt also give me all things give me an heart to rest in thee to put all my trust and confidence in thy mercy to seek thy kingdom and the righteousnesse thereof before all things which this world can give or take away so that thou who providest for me maist be pleased to administer to me all those things which thou wilt blesse unto me for the reliefe of this life 's present necessities untill having passed through this world of cares â—nd vaile of miseries I may come to that blessed life thy kingdome of glory through Jesus Christ our Lord and only Saviour Amen 1. Among those thoughts which discompose the minde the jealous are not the least Jealousie is the rage of a man and that which commonly exasperates to implacable anger He will not regard any ransome neither will he rest content though thou givest many gifts â— I speak not here of jealousie as 't is attributed to God and sometimes importeth anger Ezek. 8. 3. Ezek. 16. 42. sometimes execution of Justice Deut. 29. 20. sometimes indignation at that which hurteth those he loveth Zack 1. 14. or pity to his people Joel 2. 18 19. nor as in man signifying only envy and emulation as Rom. 10. 19. Rom. 11. 11. or feare of danger to those we love as 2 Cor. 11. 2. or ambition to exclude corriâ—als for sinister ends such as Paul charged on the false Apostles among the Galatiâ—ns nor of suspicion which is an opinion or feare of some evil sprung from light signes which sometimes setteth friends at a great distance and embittereth the societies of men but of that concerning which God gave a law to Israël Numb 5. 14 c. This is a perturbation of minde compounded of fear love indignation and suspect a bitter electuary of ingredients by themselves so good in their severall uses this Jealousie is the maleâ—ice of unhappy love the gall of Wedlock the sad Asmodeus which makes the most flourishing Families loathsom if not desolate the dark apparition of disturbed thoughts restlesse
in the inquest after that which they most hate and feare to finde the soules absynthium and overflowing bitternesse the scourge and torture of afflicted mindes really tormenting sometimes with imaginary evils ever with vain the devils master-piece and quintessence of his enyy to make the honorable and otherwise happy estate of matrimony which God appointed to be the greatest worldly comfort the most odious and unhappy Possibly therefore it may be called the spirit of Jealousie a worse never vexed mortall man 3. Now whereas the Drama in this unhappy scene is of two persons at least the rules of advice in this case must at least have a double addresse first to the jealous man or woman 1. Make not anothers sinne thine by a foolish and impious connivance at the basest sinne Hee that inhibiteth divorce in any other cause permitteth it in the cause of adultery and the Law sayed when the jealous man shall have set his wife before the Lord and justice shall be executed upon her then shall the man be guiltlesse from iniquity and the woman shall bear her iniquity 2. Be not rash least thou be injurious to the innocent It is an innate corruption to intend others faults rather then their vertues and to thinke that evill is which may be done hence cometh it that they who are evill themselves are commonly most jealous of others he that looketh through a yellow glasse thinkes all the world of that color Consider well if it be not thine owne guiltinesse which is the false medium casting that complexion on others which is indeed in thy selfe not in them 3. Give not place to the devil his malice is like those envious Philistims to cast dirt into the pure fountaines of humane propagation to make man and wife jealous of each other that by this venome hee may cause dislike and loathing there where God hath appointed the most strict and comfortable unity in the world Sometimes hee will aggravate the least suspicions to make the man or wife mad with reason rather then faile he will suggest some dream of that which never was sometimes hee will tempt the woman or man to meetings whisperings or some such â—ame behaviour and familiarity with others as may unhappily create suspicion in the good and prudent neither shall hee want the service of others mischievous tongues to foment and feed this malignant humor hee that said matrimony might be happy if the wife were blinde and the man deaf either did or might meane if the wife had not wandring â—ies nor the husband open ears to malicious reports 4. Consider the vanity of this evill be wise and know that all self-vexing is folly as all folly is self-vexing If with all thy care thou couldst doe any more then torment thy selfe there were some color for thy vexing thy selfe herewith but none can be chaste except she will the Heathens knew this Argus hundred eies cannot keep her safe who will be lost 5. If thy jealousie be causelesse what hast thou more to feare or vexe at except the levity and vanity of thine owne minde if just what hast thou to hate or malice assure thy selfe the adulteresse is unhappy enough there is no creature on earâ—h more despicable and odious nor is there any sinne in this life followed with so many varieties of plagues and judgements so that they are great objects of pity if all this a wounded conscience the devil's â—arnest to the impenitent and assurance of hell and damnation can make them so The second addresse must be to them who are suspected 1. Consider the odiousnesse of adâ—ltery out of all measure sinfull in the man who thereby sinneth against his owne body defileth the temple of the holy Ghost strikes through his own bowels with a dart of rottennesse and that which shall make him mourn in his end Beyond all this in case of impenitency which the wilfull presumer may justly suspect it is that whereby hee barreth himselfe from the kingdom of heaven there are yet som aggravations in the adulteresse crime hereby robbing her husband of his prosperity obtruding a base and adulterous issue and so stealing away his estate and inheritance by giving it to a stranger setting on an indelible character of dishonor and bastardy upon her childe who but for her impotent and ungoverned lust might have been noble an injury which she can never expiate nor impaire to the innocuous sonne with rivers of tears and streams of her infected blood this multiplied sinne is sometimes concealed from men but never from an all-seeing God who is a severe revenger of all injury Other sinnes are grievous yet neither lying stealing idolatry murder nor witch-craft can of it selfe dissolve the sacred bond of wedlock that onely adultery doth therefore no cause of 〈◊〉 is admitted by Christ but it And it is to be noted that when God would set out the loathsomnesse of idolatry which most diâ—pleaseth him hee calleth it whoredome and himâ—elâ— a jealous â—od And certainly though there be not now in use the bitter water can 〈◊〉 the curse and rotting of the thigh with swelling ensuing that antiquated ceremony yet the bitter morall and substance is still the same 2. Avoid all that which you know hath created you suspicion otherwise you are guilty if not of adultery yet of a just cause of jealousie Lysander punished one of his souldiers for going out of his quarter resolving that hee would have none of his look or goe out like a plunderer â—inah's idle visits proved her dishonor effusion of guiltlesse blood her fathers trouble and her brothers curse The wisest of men recordeth it as the mark of an harlot her feet abide not in the house now shee is without now in the streets lying in wait at every corner It was an Italian severity in Sulpitius and a disposition to part with his wife who divorced her for going out of doores bare-headed the Law said hee confined thee to mine eies and approbation not to please others The Romane Law noted any going out unvailed with the odious brand of adultery so carefull were they to avoid all occasions of that sinne or suspition thereof however foolishly strict they were I am sure Jerom's rule fore-noted is good whatsoever saith he may probably be feigned be thou cautious that it may not be feigned thou owest this to thy husbands love thine owne indemnity and honor and the right and credit of thy children A Prayer for the sanctification of our Thoughts O Eternal and almighty God Father of lights and of the first-born which are written in heaven the spirits of just and perfect men searcher of hearts and reines to whose all-seeing eie every creature is manifest every thought of the heart naked and open wee humbly pray thee to take from us our stony hearts and to give us hearts of flesh to subdue in us by thy omnipotent spirit the miserable remainders of the
first Adam that native inclination to sinne which continually carrieth us away captive to the lawes thereof to that evil which wee would not do which wee loath abhorre and in bitternesse of soule repent us of Lord create cleane hearts in us renew right spirits enlighten our understandings with a sound knowledge of all the mysteries of eternal life and salvation sanctifie our wills and affections and according to thine owne gracious promise put thy Law in our inward parts and write it in our hearts that wee may know thee from the least to the greatest forgive our iniquity and remember our sinne no more O Lord who didst by thy Word so heale the fountaines so that death and barrennesse was no more therein heale wee humbly intreat thee the wretched corruptions of our hearts cleanse and sanctifie all the thoughts thereof by the sweet and blessed influence of thy holy Spirit so guiding governing and directing us in the way which thou wouldst have us walke in as that wee may in all our thoughts words and actions be acceptable to thee mortifie and subdue all our evil desires and thoughts subject them all to thy holy will and pleasure that wee may constantly resist all temptations to sinne and wickednesse Keepe us and counsel us in all our affaires spiritual and temporal that wee may be filled with the holy fruits of the spirit of sanctification appearing in new and hollowed thoughts of words and actions to thy glory and our further assurance before thee so that in our bodies and in our spirits wee may be kept blamelesse in this sinful and miserable world unto the appearing of our Lord Jesus Christ To him with thee O Father of mercy and the holy Spirit the Comforter of the Elect be â—rendred all honâ—r and glory in heaven and in earth from this time forth and to all eternity Amen CHAP. XXI Concerning the guidance of the Tongue § 1. Of the excellent use al use and evils of the Tongue concluding the necessity of a right guidance thereof § 2. Motives thereto § 3. Rules by which it may be done 1. THe use of the Tongue and speaking is a singular gift of God to man whom he furnished herewith that hee might communicate that inward and secret light of reason which hee created in the soule and the divine motions which by his holy Spirit hee infuseth into the same speech as reason is peculiar to man of all earthly creatures It is the soules image and interpreter neither could one soule shut up within the houses of clay other waies convey its notions into another soule or enterchange thoughts with another hereby we declare the counsell of God for our salvation in Christ hereby wee blesse God comfort and edifie one another hereby wee instruct direct aske and give counsel it were too long to reckon all 2. As Satan hath been malicious to poison the fountain of words and actions the heart so hath hee to corrupt the speech perverting that to God's dishonor overthrow of religion and sanctity and embittering of humane society by that which God ordained for the advancement of that and comfort of this God appointed the tongue for a main agent for his Kingdome but the enemy usurpeth it for the building up of his nor is there any â—acultie of man spiritual or corporeal by which hee more effecteth it there is no sinne which he promoteth not hereby the evil tongue is lusts bawd heresies disperser 〈◊〉 factor impostures agent sinnes soliciter generall ready to advance any mischiefe Art thou angry thy tongue runneth to usher in murder calumnie slander proâ—anations what mischiefe can wee think of turpâ—â—oquie perâ—ury blasphemy lying any sinne wherein the tongue is not a ready advocate and procurer 3. The holy Ghost intimatâ—th the variable mischiefes of the tongue under the severall characters wherewith hee brandeth the flattering tongue the deceitfull the double the censuring vexing bitter backbiting railing slandering lying perverse raging scandalous busie obscene and profane tongues these are the divels organs lusts bellows adulteries brokers the troublesome mischiefe of humane societies going through the world medling with and censuring every man this is the Epidemick evill so bitter as that none can well avoid it nor patiently endure it It is a fire a world of iniquity it defileth the whole body and setteth on fire the whole course of nature being it selfe set on fiâ—e of hell it is a little but unruly untamed member full of deadly poison 4. These being the diseases of the sinne-infected tongue followed with many severe judgements the necessity of a better and more holy guidance thereof appeareth which being neglected is the cause of all that evill which these worst times complain of What mischiefe is done which is not begun and fomented by the evill tongue as it is written his heart gathereth iniquity to it selfe when hee goeth abroad hee telleth it So one encourageth another or tempteth to a mischievous consent in that which is dishonour to God disadvantage to humane society and destruction to themselves That therefore every one may addresse himself to some meanes of a through reformation herein it is behovefull that we seriously weigh these ensuing motives to a matter of râ—high concâ—â—â—ment 1. Who so keepeth his mouth and his tongue keepeth his soule from troubles The inconsiderate man is snared and taken with the words of his own mouth Hee that loveth life and would see good daies let him refraine his tongue from evil and his lips that they speak no guile Many saith the wise man have fallen by the edge of the sword but not so many as have fallen by the tongue How happy had it been for many a man to have been dumb some thinke it a glorious liberty to speak what they list to exercise their dogged eloquence barking at all that passeth by them snapping at every thing but so shall they make their owne tongues to fall upon themselves therefore the wise man saith Who shall set a watch before my mouth and a seale of wisedome upon my lips that I fall not suddenly by them and that my tongue destroy me not for the lips of a foole will swallow up himselfe death and life are in the power of the tongue For saith our Saviour by thy words thou shalt be justified and by thy words thou shalt be condemned 2. If a man offend not in word the same is a perfect man and able to bridle the whole body but if any among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vaine 3. Men shall give an account at the day of judgment of every idle word how much more of malicious and impious words there 's not a word in thy tongue but God heareth it Therefore for the better guidance of thy tongue observe these and
30. 10. Thirdly let thy words be peaceable charitable not injurious scurrilous or biting of the absent and the dead speak no evill the peace-makers are God's sonnes and blessed what are they who exercise their dogged eloquence in railing back-biting calumniating sâ—andering defaming jeering and abusive words to foment sedition and enflame quarrels A wholsome tongue is a tree of life the law of kindenesse is in the tongue of the prudent and sweetnesse in the tongue of the holy Cant. 4. 11. but a flux of gall is in the froward lips and they shoot out bitter words and venemous speeches It is extream folly to seek revenge by injuring any man becaus herein thou most hurtest thy self thou becoming guilty and God a party against thee or victory or pacification by foule language for first if thou doest overcome 't is but the devills victory and therefore thy overthrow and secondly besides that 't is the most honorable and divine conquest which is accomplished in vertue and sanctity it is also the soft tongue which breaketh the bone Prov. 25. 15. and more certainly appeaseth anger and contention then the most rough language and stingâ—e speeches a provoking tongue cost many a man his life as appeareth in the example of Clitus and the like Where there is bitter envying and strife the spirit is earthly sensual and devillish the heavenly wisedom is peaceable and gentle and so full of grace winning comity and affability They that are Gods Children will not render evill for evil or railing for railing but blessing being themselves thereof Satans children speak evil of all that are good they spare not sacred dignities And why doe you raile at any Say you with Ananias I have heard by many of this man how much evil hee hath done Why know you not how false fanie often is on both sides condemning the good and justifying the evil or you think he is evill whom you revile First I say it belongeth to God alone to judge who is wicked next say look home before thou pronounce lest thou condemne thy self how impious a presumption is it to intrude into Gods tribunal and to condemn others thy self being guilty what an hazzard doest thou run in censuring who for ought thou canst know censurest the elect whom Christ hath acquitted Suppose they are culpable who doubteth but that the devil was so yet the Archangel durst not charge him with any railing accusation but onely said The Lord rebuke thee A necessary document for these injurious times wherein as the old persecutors used they put on us the skins of wolves bears and other hatefull beasts that their dogs may be easily incited to fall upon us they make us monstrous that the people may not only wonder at us but destroy us I onely say he that uttereth slander is a foole which if thou that art guilty hereof art not too much 1. Seriously consider with what company God arrangeth thee 1 Cor. 6. 10. 1 Cor. 5. 11. 2. Think whether thou wouldst be a persecutor or not Railing at the elect is such Gal. 4. 29. Gen. 21. 9. and what difference whether thou smite with the sword or a killing tongue 3. Consider thou that revilest another whether thou couldst patiently bear the eccho of thine own words if not if thou art indeed a Christian doe not that to another which thou wouldst not have him do to thee Matth. 7. 12. 4. Take heed of itching tongues or ears that is have no pleasure in slandering or hearing slanders 5. Avoid that senslesse error of the vulgar who think other mens vices are their vertues and that their reviling others speaketh them just and holy though in censuring they commonly inveigh against themselves and are eloquent against their own faults laying their own sins as the false mother her dead childe in anothers bosom To those who are exercised under the strife of tongues I offer these rules 1. It is a principal artifice of Satan to scandal the saints that hee may thereby discourage others from imitation of their holinesse specially those that bear the ark of the covenant the ministers of Christ that thereby he may through their persons wound their doctrine but be not discouraged this is thy honor and conformity to the Prophets and Christ whom the wicked persecuted 2. Look not only on second causes but consider God's justice it may be he bad Shimei curse hast thou not injured others in unjust suspicions or censures hast thou been tender of other reputations if not know by suffering the evil thou didst that thou maist repent and repaire the injured what possibly thou canst 3. Make a good use of the railers tongue live more charily and avoid all just occasions of suspicion the best antidote against Scorpions is made of Scorpions the best defence against railing tongues is for feare of them to keepe innocency and live uprightly that thou maist contemne base tongues 4. In every calumny have recourse to thine own heart let that be thy sanctuary in spight of the devils malice and all the impious tongues which his spirit moveth he is a free and happy man whose conscience accuseth him not God will once cleer thine innocency mean time fear not unjust calumnies the railer is hated of all men and at last his tongue becometh no slander Fourthly let thy speech savour of meeknesse and humility these are safe vertues and symptoms of wisedom the proud insolent boaster is ever odious to prudent hearers if not ridiculous but meeknesse gaineth upon the affections and so findeth rest to our souls In the mouth of the foolish is a rod of pride but the lips of the wise shall preserve them Prov. 14. 3. Fiftly let thy speech be religious and not profane so shall thy tongue glorifie its creator and render him the tribute of so excellent a gift bestowed on thee I say not that thou shouldest alwaies speake of religion there is an holy and religious negotiating and acting the things of this world there is a religious rejoycing and mirth the holy Patriarchs Prophets and Apostles did not alwaies speak of God and religion they had businesse also with men and must necessarily speake thereof but they did so speake of those things as in the presence of God and so their lives were as a continuall preaching according to that pattern of Candor and sanctity which we read in their words and imitable actions so frame thy life and words that they may be harmlesse simple and holy habitually not affected sincere saint-like not dissembled Bewâ—re of profane disputes vaine questions and dangerous paradoxes which any waies endanger the foundation of religion abuse of God's sacred Word to jestings and taking his name in vaine remember him who saith he will not hold such guiltlesse The habit of profane swearing to many unhappy tongues is like a diabeticall passion wherein oathes fall from them while they think
no sanctuary for a troubled soul but only Gods favourable presence till hee return and comfort nothing can So terrible in the meane time is this affliction that the desperate Judas took death for his sanctuary against that which to him was more tolerable then death how heavily it sitteth upon the hearts of Gods elect may appeare in the words of Job and others Wherefore is light given to him that is in misery and life unto the bitter in soule which long for death but it cometh not and dig for it more then for hid treasures which rejoice exceedingly and are glad when they can finde the grave See Jer. 20. 14 15 16 17 18. 1 King 19. 4. Jonah 4. 8. 3. The conscience is the knowledge of the heart knowing that which God knoweth with it it is a divine light in us which we cannot extinguish if wee would a supream court in us above us a silent register of all we do or say a thousand witnesses accusing or excusing an impartial Judge which cannot be bribed to justifie the wicked or condemn the just the first revenge of impiety wherein none guilty can be absolved though there were none other Judge 4. In true peace of conscience the heart is cheerful in every estate and condition Rom. 5. 1. 3. it feareth no judge nor witnesse it is a continuall feast the soules Eden the mindes faire haven an unvalueable possession which maketh every owner happy a riches which shall never be taken away the first fruits of heaven an immoveable comfort as no winde can move or shake the sun beams so can neither life nor death prosperity or adversity this as long as this is safe though men receive many sharpe charges as did the citizens of Ai yet are they confident to resist they can resolve with Job though he kill me yet will I trust in him but if that faile and the smoke arise thence their hearts fail them 5. God woundeth and healeth it is his justice and mercy wee wound our selves by sin and God healeth us by afflictions as Chirurgions doe with the lancet and cautery Sins are the theeves which spoil us and leave us wounded by the way till the good Samaritan come with his wine and oile to cleanse supple and binde up our wounds he smiteth the conscience with sense of his anger danger and bitter smart to make us sensible of our sins and bring us to a loathing of them this he doth sometimes by external afflictions sometimes by the word of the Spirit the word preached wounding the heart terrifying the conscience and then Peters hearers cry out Men and brethren what shall wee do sometimes by smiting the conscience with an inward sense and apprehension of his fierce wrath and severe judgements imminent in which an horrible feare overtaketh them like the earth-quake at Horeâ— preceding the still voice of mercy in sense of a spiritual disertion while he hideth away his face spiritual wants or permission to some grievous tentation cold fits of despair and buffeting by the messengers of Satan in all which though there be meanes of comfort appointed yet none can prevaile till the spirit of God the comforter return and heale the same hand giveth vulnus opemque the wound and plaister as it was said the Assyrians and Jareb could not heal Judah and Ephraim of their wound so no creature can the wounded spirit till he who correcteth in measure cometh and bindeth up he onely hee healeth the broken hearts and bindeth up their wounds even hee who was wounded for our sins and bruised for our iniquities by whose stripes wee are healed 1. There are some things principally wounding and afflicting the conscience coming up like those Philistim spoilers in three companies to destroy and drive men into despair first apprehension of Gods wrath for some grievous sins committed so â—ain having murdered his brother cryed My sinne or punishment is greater then I can beare Judas having betrayed Christ durst not come to him to beg mercy because he apprehended an implacable anger in Christ it is true that the wrath of God cometh on the children of disobedience for their sinnes that his wrath is revealed from heaven against all ungodlinesse and unrighteousnesse of men that the impenitent by their hardnesse of heart treasure up to themselves wrath against the day of wrath that there shall be indignation and wrath to them that obey not the trueth but when thou who art of a wounded spirit and broken heart hast well considered it may be thou shalt finde that these things concerne thee not but those who live in sin and so would do 2. The second thing wounding the conscience is sense of spiritual wants as of hope faith assurance of salvation the spirit of sanctification praier c. which being Gods grace and the presence of his holy Spirit in the regenerate may yet for the time be an hidden treasure an immortall seed under the frozen clods without any appearance of life and the saints may weep and complain like Magdalen in the garden of the losse of Christ when he is with them speaketh to them and they know him not 3. The third is fear of some strong tentations and trials in which the afflicted and affrighted conscience startleth as the Disciples when Jesus slept in the storm their ship filled with waves and ready to founder in the sea or like Peter on the water when he saw the rough billows coming and cryeth out Save Master we perish when 't is sure enough they cannot perish who are with Christ. Now concerning him that will receive any solid comfort in any of these cases it is very necessary that he 1. Well consider that state in which he seemeth to be 2. Examine his conscience throughly 3. Practice some rules proper for any of these estates Concerning the conscience afflicted with the apprehension of Gods anger against his sinnes let him consider that 1. As God is just so is he merciful he is no inexorable Radamanth he is easie to be entreated concerning whom we have a word more sure then any testimony of man God sufficiently known to himselfe onely hath thus proclamed himself Exod. 34. 6. The Lord God merciful and gracious long suffering and abundant in goodnesse and trueth keeping mercy for thousands forgiving iniquity and transgression Now if that which others said of the Kings of Israël that they were mercifull Kings could perswade them to seek mercy and desire quarter that they might be saved how much more should that which God who cannot lie as fame can and commonly doth hath declared of himself move the afflicted soule to submit and beg mercy of him more ready to grant it then wee are or can be to entreat it for aske it wee never could except his preventing grace moved us thereto 2. God
quickly to the throne of Grace to implore mercy before wrath come out against thee catch hold quickly on this second table repentance who hast lost the first of innocency condemne thy selfe and Christ will justifie thee hee onely expecteth thy voice when thou sayest I have sinned hee saith I forgive thee Doe but mark how quickly the pardon followed David's confession no sooner had hee said I have sinned against the Lord but the Lord said by the Prophet the Lord also hath put away thy sinne Peter quickly repented and as quickly found mercy Esau staied too long and so found no place for repentance though hee sought it carefully with teares If the grando fiered be suddenly cast back againe it proves only the assailants harme or danher such shall Satan's fire-works prove if thou presently cast out his tentations and heartily repent thee where any of his darts touch thee 9. Give not thy selfe over to pensive dedolency worldly sorrow and fruitlesse solitarinesse that will but feed the bitternesse of spirit think not too much of thy afflictions but sweeten them with the frequent remembrance of God's mercy toward thee take heed of worldly sorrow that is unto death cheer up thy selfe in God as David did Why art thou so sad O my soule and why art thou so disquieted within mee trust in God for I shall yet praise him a merry heart doth good like a medicine but a broken spirit drieth the bones A merry heart maketh a cheerful countenance but by the sorrow of the heart the spirit is broken 10. Hearken diligently to the word of God hee is the God of all consolation and the word is his minde and revealed will for our good that is a full store-house there is no affliction incident to man which may not there finde a proper cure here thou shalt finde rules to guide thee and keep thee from sinne here thou shalt finde the sweet mercy of God in Christ Jesus to wash away the guilt of all thy transgressions but be thou not only a hearer but a constant doer of the word and lay the gracious promises up in thine heart so shalt thou in due season feele the work of God's spirit distilling the former and the later rain upon the seed to make it take root and be fruitfull 11. Hereto adde zealous and frequent prayer as the Saints have done in all their distresses and be assured that hee will not leave thee comfortlesse but at last coming with great assurance of thy salvation will abundantly recompence thy patience in suffering and perseverance in praying for pardon Satan is never more foiled and fooled in his own work then when hee gets leave to wound the hearts of the elect for as Romanus the martyr told the tormenter look how many wounds hee gives them so many mouthes hee setteth open for them to cry to God for helpe and indeed these jewels cannot come to their glorious lustre without hard grinding by afflictions A Praier for them who are of a wounded spirit in respect of their grievous sins O Lord God gracious and merciful rebuke not in thine anger neither chasten me in thy hot displeasure my soule is sore vexed and Lord how long Have mercy on mee for I am weak Lord heale my soule and deliver it O save mee for thy mercy sake I am weary of my groaning mine eie is consumed with griefe Lord heare my supplications receive my praier I am sorely afflicted Lord quicken mee according to thy word in thy loving kindenesse and multitude of thy tender mercies blot out my transgressions wash me throughly from my sinnes cleanse me from all mine iniquities the greatnesse and number whereof is such as that I am ashamed and afraid of thy blessed presence I acknowledge my selfe unworthy to look up to heaven to appeare before thee with petition for mercy who have so uncessantly provoked thy justice the filthy leprosie of my sinnes stop mine own mouth my heart answereth that I am unworthy that ever thou shouldst encline thy gracious eare unto so wretched a sinner These terrors of conscience wherewith thou hast now afflicted my soule are thy just judgments the fears of hell and eternal condemnation wherewith thou hast wounded mee are incomparably lesse then my sinnes but Lord remember them not who canst not forget the sufferings of thy holy sonne Jesus for them all I am not able to answer thee one of a thousand nor can thy justice require that of mee for which my Saviour and redeemer hath satisfied therefore I renounce my selfe that I may be found in thy Christ not having on our owne righteousness according to the condemning letter of the law but that I may be clothed in his righteousnesse who hath long since cancelled the hand-writing of ordinances that were against me and payed the debt for me Lord for his sake I humbly entreat thee to turne this judgement under which I now labour into mercy let it beget in my soule a true loathing of all sinne a stedfast purpose to forsake all my evil waies a comfortable experience of thy mercy pronouncing pardon to my afflicted conscience by the infallible evidence of thy holy spirit and assurance of peace with thee make mee to hear of joy and gladnesse that the bones which thou hast broken may rejoice in thee cast me not away from thy presence take not the holy Spirit the comforter from mee but restore mee to the joy of thy salvation and uphold mee with thy free spirit despise not a broken and contrite heart but heale my wounded spirit then will I teach transgressors thy way that they may fear thee who art so terrible in thy justice and convert unto thee who art so abunâ—amt in thy mercy Lord heare mee Lord encline thine eare to a poore distressed soule Lord consider and do it for thy only sonne our Saviour Jesus Christ his sake to whom with thee O heavenly father and the holy spirit be all honour and glory in heaven and earth from this time forth and for ever Amen CHAP. XXVII § 1. Sense of spiritual wants afflicteth but not so much endangereth the soule § 2. What we are herein to consider § 3. How we must examine the conscience § 4. Rules of practice hereto necessary THe second thing wounding and afflicting the conscience is sense of defects and spiritual wants as want of faith hope assurance of salvation want of sanctification purity of heart the spirit of praier and hearing want of ability rightly to performe other holy dueties In these the spirit is stupified and fearfully darkned in the saint for a time a man sometimes feeleth dulnesse to and want of fervency in praier and want of comfortable assurance that God heareth or regardeth it because hee doth not presently answer or not at all grant that which wee aske sometimes hee feeleth a deviation of his minde and discomposure of thoughts in attention and unbeleef in hearing the word or reading the
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
Prayer for one ready to receive the Lords Supper pag. 111. A private Prayer after reâ—eiving the Lords Supper pag. 112. Another private Prayer immediately after receiving the Lords Supper pag. 113. 15 Of the Sabbath the name institution things considerable for the sanctification the beginning and ending reasons of the institution the change of the Lords day now to be observed of all Christians how we must sanctifie it p. 114. A Prayer for the Sabbath day morning pag. 125. To the ordinary evening prayer may be added this private prayer for the Sabbath p. 128. 16 Of Love and Charity what they are how they differ in their objects love to God considerable in the object and measure severall states degrees perpetuity and opposition signes thereof common lets meanes on our part to be used c. motives to incite us thereto pag. 129. A prayer for love to God pag. 14â— 17 Of love to our selves kinds thereof love to our neighbour the necessity and excellency thereof conditions and signes of friendship what and how excellent it is the true end and lawes thereof what choice we are to make of friends and whom to avoid of love to our enemies we ought to love them without any malice and to make a right use of them p. 144. A Prayer for Love and Charity p. 180. 18 Of the soule affections mind and thoughts in generall corruption of the heart danger difficulty of the cure necessity of a right ordering our thoughts rules of practice pag. 181. 19 Of right ordering the thoughts in respect of some particular passions affections and perturbations of the mind in their distempers of love delight joy rejoycing mirth sorrow anger hatred malice envy impatience discontent a contented mind pag. 201. The Prayer for patience pag. 226. 20 Of Hope Feare Cares Iealousies pag. 227. A prayer for hope p. 233. A Prayer against feare p. 240. A Prayer against cares pag. 241. A Prayer for sanctification of the thoughts pag. 250. 21 Guidance of the tongue excellent use abuse evils of the tongue concluding the necessity of a right guidance thereof motives thereto rules by which it may be done pag. 252. A Prayer pag. 265. 22 Of externall actions in generall whence the good are how requisite how regulated rules concerning them pag. 266. The Prayer pag 270. 23 Government of Families duties of Masters and Servants motives to their duties pag. 271. A short morning prayer with a Family p. 277. Another Morning Prayer for a Family pag 278. A short Evening Prayer p. 282. An Evening Prayer for a Family more enlarged p. 283. 24 Of Marriage institution end and fruits thereof of choice in generall and particular who are to be avoided Duties of the married mutuall and peculiar advice to widdowes p. 287. the prayer pag 299. 25 Duties of Parents and Children honour to parents want of children good parents of evill children duty of the parent rules thereto belonging duties of children rules thereof motives thereâ—to p. 299. the parents Prayer p. 310. the childrens prayer p. 315. 26 Of the wounded spirit or afflicted conscience what it is how great an affliction what the conscience iâ— How comfortable the peace thereof why God afflicteth his What things principally wound the conscience What they who are afflicted with the apprehension of Gods wrath against their sinnes must consider What they must examine and practise p. 316. the prayer p. 336 27 Sense of spirituall wants afflicteth but not so much endangereth the soule what we are herein to consider examine and practise p 337. the prayer 344. 28 Of the conscience afflicted with feare of tentations and falling away what we are herein to consider examine and practise pag 346 an ejaculation to be used as soone as thou awakest pag 354 another for thy last waking pag. ib. the prayer of a wounded spirit against temptations p. 355. 29 Guidance of the mind in encrease of wealth afflictions common their fruit in good men poverty a great tryall riches great temptations commonly mistaken how to guide the minde in encrease of riches or a full inheritance pag. 357. the rich mans petition pag. 364. 30 Poverty a great temptation yet having a capacity of true happinesse what we are to consider herein and what to practise pag. 365. the poore mans petition pag 373 31 Of liberty and restraint misplaced by an injurious world comforts for prisoners rules hereto appertaining p 374 the prisoners petition pag 384. 32 Of Banishment severall kinds generall cause what we must doe to be comforted herein pag. 391. the banished mans petition pag. 399. 33 Of old age common evills thereof the foundation must be happily laid in youth how the evills of age may be lesâ—ed or more patiently borne by what rules of practise it may be improved to comfort pag 400. the old mans supplication pag 414. 34 Meditations for women neere their travell all misery is from sin sins pardoned in Christ why the punishments are not taken away womens comforts therein directions necessary thereto p. 415 a prayer for them in or neere their travaile pag 422. â— thankesgiving pag 425. 35 Directions for the sicke as all afflictions sanctified so sicknesse is profitable for Gods children many waies how it may become so to us duties of those that visit the sick pag 425. a prayer for the sicke pag 430. thankesgiving for health recovered pag 434. another after the ceasing of the plague p. 435. 36 Meditations concerning death seeing all must dye how to prepare that death may not be terrible meanes to comfort in death of deare friends comforts against death pag 439 a prayer for him that is at the point of death or hath received the sentence of death in himselfe pag 454. ERRATA Pag. 2. marg read invenâ—rint p. 4. m. r. placat p. 5. m. sin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. l. 2. our soules p. 8. l. 3. r. Satan Subtile p. 13. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 15. m. r. hac mundi domo ib. l. 32. r he must therefore p 17 l. 28. the first cause 22. l. 18. holy ascentions p. 24. l. penâ—lt r. marketh the Church p. 25. l. 10. was reserved 29. l. 35 by the power p. 31. l ult so was fulfilled p. 32 l. 16. r. as the heire ib. l. ult changes p. 37. l. 4. the place p. 38. l. â—3 encrease thy p. 48. l. 9. r. in thee ib. r. Concerning the Holy Ghost § 1. what we are p. 51. l. 2. r. whereof he â—b l. 3. sheepfold p. 52. l. 6. are but onâ— p. 62. l. 2. there is entire p. 64. l. 3. what use we p. 66. l. 16. bearing in life p. 72. l. 21. beare all p. 74. 19. the confidence p. 78. l. 33. he looketh on 79. l. 11. his brethren 93 l. 27. preserve thee 95 l. 30. to the deafe 98. l. 7. in their legends 117 l. 14. to intimate 137. l. 14. and have his 146. l. 19. not so for it â—nd 174. l. 4. feeding on thee
179. l 11. had perished 204. l. 8. strings of musiâ—all ib. l. 23. therefore 1 in every ib. l. 26. ease of sorrows 213. l. 1. haâ—e some remission 216. l. 6. so Haman 229. l. 12. in any creature may be defeated p. 246. l 4. who cannot give 249. l. 24. his posterity ib. l. 29. repaire 252. l. 11. the same speâ—ch as reason 259. l. 12. seasonable 260. l. 16. his by just meanes 261. l. 31. themselves heires thereof 268. l 31. for or by any 273. l. 16. see thee impious 288. l. 19. there is compulsion 295. l. 19. to foment discord 296. l 14. with discretion 300. l. 18. did I desire a son 306. l. 33. or fatherly 307. l. 6. is no easier The prudent Reader may be pleased to amend other light slips and mispointings as the sense requireth A GVIDE TO THE HOLY CITY c. CHAP. 1. Concerning the necessity of a Christians aiming at a right end in all his actions 1 THere is an end of every action and intention which as the rudder of the ship though it come last is first purposed and guideth â—he whole course 2 By the instinct of Nature every thing worketh to some end which shewes is the perfection thereof to which what ever is not conducing is uselesse especiaâ—ly reasonable creatures who have Will and Preëlection among them they propose to themselves more divine and excellent ends of their desires and actions who understand the cheife good to be attained true and â—ternall blessednesse in Christ are regenerate and repaired by the holy Spirit and wisdome of God 3 In every undertaking propose some certaine end and before thou enterprise examin that diligently run not on at adventure as children use in some unknown path till they loose themselves but carefully look to what end the way thou takest â—eadeth thee consider seriously what danger or profit is therein who knowes not that the end of sin cannot be happy because there remaineth something after it And that the end of the just man shall be peace at last The cause why so many run the broad way to destruction and so few the strait to eternall life must principally be want of a due forecasting what will be the end of that they doe fixing their hearts on the present evill which pleaseth them they regard not the misery which followeth their tasting the forbidden fruit but for its sake wilfully shut their eyes against their dangers or seeing and thinking them much lesse or the recovery more easie they desperatly venture in vaine hope of repentance and pardon and on the other part beeing too sensible of the difficulties which beset the way to heaven they doe not enough consider their future blessednesse and therefore either faint in their trialls their heart saying with prophane Esau Lo I am almost dead what is then this birthright to me Or doting on this world resolve to settle their affections hereon this is the Jazer and Gilead which they would were their portion 4 The supreame and best end of all is Gods glorie into which ocean all desires and actions of the reasonable creature must emptie themselves subordinate hereto is the true blessednesse of the elect in the fruition of God the fountaine of all good in the life to come which naturall men mistaking sought in pleasures riches and such things as the world adoreth whereas indeed all those things if they could have met in one man should have come as short of making him truly happy as the intended top of Babel would have been from landing the builders in heaven 5 The way to this end is true holinesse that is faith ad obedience the end of the Commandement without faith apprehending Christ for our justification no workes are more acceptable to God then Cains sacrifice the sacrifice of the wicked Whatsoever is not of faith is sinne And without obedience there is no justifying faith Faith without workes is dead it saith as once barren Rahel give me Children or I die 6 That which we are to beleeve and obey is the infallible truth of God the first and second trueth God and his oracles and his will concerning our salvation sufficient to make a man wise there to revealed in his word the word and testimonie of man may be the ground of opinion which is of things probable but faith can stand on nothing but the word of God which is infallibly certaine and can have no falshood in it because he cannot ly this is contained in the bookes of the Old and New Testament this is a sure word 2. Pet. 1. 16. 19. for it was indited by the Spirit of God 2. Tim 3 16. 2. Pet 1 21 the same is the rule of obedience like the clowdie Pillar leading Israël into their promised rest Num 14 14 and the star to lead the wise men to Christ Math 2 9 whosoever will be saved must follow this guid hee that walketh without this gâ—eth like those Israëlites Num 14 40 to the Mountaine of the Canaanites to their own destruction for the Lord is not with him 7 That which is the object of faith is comprehended in the Creed which is the summe of the Gospell our obedience to God is set downe in the Law the summe whereof is love to God and to our neighbours Luk 10 27 28 The Prayer MOst gratious and most holy Lord God who dwelling in unaccessible light of Majestie and glory hast yet been pleased to manifest thy infinite power and unsearchable wisdome in all thy creatures especially those who thou hast created to thine own image to praise and glorifie thee in their eternall participation of thy divine blessednesse Give us true wisdome to consider the end for which thou hast made us make us truely understand that thy glory is incomparably better then all the creatures and our salvation then all the world Lord open our eyes that we sleep not in death let not the transitory dreames of this present life beguile us let not the malitious temper so prevaile upon our infirmities as â—o cause us sâ—curely to run on in the easie way to destruction but gratious Lord as thou hast appointed the end our eternall life so be pleased to dispose the meanes which may lead us thereto Thou canst as easily make us holy as command us to be so Lord therefore make us such as thou hast commanded us to be make us faithfull to beleeve in thee and obedient to serve and please thee as thou hast in thy great and tender mercy given thy holy word to be a light and true guid unto us so blessed Lord give us of the same spirit by which it was endited which may lead us into all truth and holinesse and these daies of sinne being ended into that holy and blessed inheritance which thou hast prepared for all those whâ—m thou hast elected to eternall
life and salvation through JESUS CHRIST our onely Saviour and Redeemer to whom with thee and the holy Ghost be all honour and glory ascribed in heaven and earth henceforth and for ever AMEN CHAP II. Of Religion and Faith § 1 Of true Religion wherein it consisteth § 2 Of Faith and those things which concerne the same THere is no nation so inhumane and barbarous but it pretendeth to some religion and worship divine Satan cannot put out all the light of conscience still there is a slender remainder which sheweth the very wicked that there is a God therefore he hath ever laboured to beguile men with false religions or corruptions of the true 2 True Religion is the right worship of the true God in imitation of his holinesse all other worship not agreeing with his revealed will is profanation and irreligion this is life eternall to know God and whom he hath sent Jesus Christ. He that will with such knowledge come unto him must beleeve that he is no man hath seen Gods essence that is greater then any finite apprehension so that we walke by faith not sight and therefore Christ when he had assumed a visible nature for the worke of our redemption would not long be conversant on earth in his publike ministry that our salvation might not be in sense but beleeving and blessed are they which have not seene and have beleeved 3 Concerning faith these things are considerable 1. What it is 2. Whence it is 3. Whose it is 4. How necessary it is 5. How excellent it is 6. Of what measure it is 7. What we must doe concerning it 8. What is the object thereof 1 Faith is the evidence of things not seene and the substance of that we hope for it is a grace and guift of Gods spirit whereby we assent to the word of God and apply the promises thereof to our selves it cannot be forced it is wrought in our minde by perswasion not compulsion faith is by hearing this is the unchangeable rule thereof one and the same forever 2 Faith is the worke of Gods spirit in us applying the promises bearing witnesse with our spirit that we are the children of God opening the hearts of hearers to the word preached and Sacraments administred Paul may plant and Apollos water but except God give the encrease who shall beleeve their report The naturall man perceiveth not the things of the spirit neither can he without a spirituall eie they shall seeme foolishnesse to him so that Paul and Apollos are but the ministers by whom we beleeve as the Lord gives to every man 3 All have not faith many talk of it and professe it but as the heathens among the multitude of their Gods made Faith a Goddesse and were farre from beleeving in God faith here intended is the White stone with a new name written which no man knoweth save he that receiveth it a peculiar of the elect as many as were ordained to eternall life beleeved the seale and earnest of the spirit of promise therefore though we are taught to say our father give us forgive us yet in profession of our faith we say I beleeve in God c. we must pray one for another but every man must beleeve for himselfe 4 The necessitie of faith appeareth in that 1 the just shall live by it Heb 2. 4. 2. By faith onely we are justified Rom 3. 28. 3. Without Faith it is impossible to please God whatsoever is not of faith is sin 4. God hath appointed this meanes for us to take hold on the merits of Christ that we may be saved 5 The excellency of faith is in that it apprehendeth that is Christ and in him the unspeakable treasure of Gods mercy peace of conscience reconciliation with God remission of our sinnes indemnity from the guilt and punishment thereof justification sanctification in fine all things which concurre to the accomplishment of an happy man it is the rocke against which the gates of hell shall not prevaile the shield against the spirituall enimie it stiled Abraham Gods freind and us his sonnes it is the sanctuary of a troubled spirit the first fruits of the heavenly Paradise the effect and cause of illumination the eye which enlightneth the conscience if we beleeve we shall understand commendable is that faith which beleeveth that all the word of God is true and to be obeyed before it understandeth the particulars faith made Noah an Arke to preserve mankinde in gave Abraham possession of Canaan it hath subdued kingdomes wrought righteousnes obtained the promises stopped the mouthes of Lyons quenched the violence of fire delivered from the sword made men strong of weake and valiant in battle it is the doore keeper of heaven it lets in the theeâ—e from the crosse the Bathsheba which can have no repulse Whatsoever yee aske if yee beleeve yee shall receive it it is in effect all the world all things are yours the world and life were made for the Saints it is that one thing with which we have all things without which nothing it giveth us confident entrance to God and salvation of our selves through Jesus Christ. 6 The measures of true faith are divers yet sufficient to every one to salvation as 't is written he that gathered much had no superfluity and he that gathered little had no want In all ages God gave some great and eminent measures of faith as to the Prophets Apostles and Martyâ—s not that they should by their greater faith obtaine greater salvation then we who have received a farre lesse measure but because God appointed them to encounter greater tryalls to his honour and that the example of their constancie might be helpfull to our infirmitie as in the body of man there are veines sinewes flesh and bones to strenghthen all these not that the bones have more life then these so is the mysticall body of Christ 't is certaine that weake faith may lay sure hold on Christ and therefore be a saving faith yea the power of God is perfected in mans infirmitie to conclude it is not the merit of faith but of Christ apprehended by faith which saveth us so God crowneth his owne gifts in us 7 We must 1 examine our faith 2. Use the ordinance of God for the attaining it as hearing the word and receiving the sacraments praying c. They best know what need we have of frequent examination of our selves herein who are deeply sensible of their owne wants to them who are deluded with false lights tentations of security there appeareth no want either of faith in them selves or examination of their faith That we may examine profitably we must knowe there is a common faith which reprobates may have and it is
Sonne Jesus thou hast indeed said Whosoever believeth in him shall not perish but have life everlasting but faith is thy gift who hast also said Aske and ye shall have As therefore in the sense of our owne impotency so in assurance of thy truth we humbly inâ—reat thee to take from us all hardnesse of heart and unbeliefe and to worke in us a true saving faith in Christ Jesus establish the thing which thou hast wrought in us make us worthy of thy calling and fulfill all the good pleasure of thy goodnesse towards us and the worke of faith with power It is thy mercy that we believe helpe thou our unbeliefe Lord increase our faith let the little graine thereof which thy free spirit hath sowed in our hearts flourish into a tree of life that our troubled thoughts may build in the branches and rest under the shadow thereof O Lord consider our weaknesse the continuall incounters and violent assaults wherewith our soules enemy chargeth us restraine his malice beate backe all his â—iery darts that they may never touch our hearts holy Father puâ— thou on us thy whole armour that we may be able to resist in the â—vill day that having finished all things we may stand fast above all give us the shield of faith seeing we are to wrestle not onely against flesh and bloud but against principalities powers worldly governours the princes of darknesse of this world and against spirituall wickednesse which are in the high places Our helpe standeth onely in thy name O Lord who hast made heaven and earth forsake us not in our trials O blessed Saviour who didst once pray for Peter that his faith might not faile him looke on our greater infirmities intercede for us present these our prayers in the precious censer of thine owne merits that we may continue grounded and established build us on the rocke that neither winde storme or flouds of trials may overthrow us nor the gates of hell prevaile against us O Lord thou hast beene pleased in our baptisme to engraft us into the mysticall body of thy Sonne Jesus lâ—t that sweet ointment which dwellâ—th fully in him descend upon â—s even the comfortable grace of thy holy Spirit which may worke in us a full assurance of our salvation Lord seale up thine owne covenant our redemption in our hearts and consciences by the sure and infallible testimony of the holy sanctifying Spirit say unto our soules that thou art our salvation let not our faith waver in any surges of afflictions try us not above that thou wilâ— make us able to beare chearfully and constantly give us assurance of thy mercies in Christ Jesus unto our ends and in our ends till our faith may be accomplished in the salvation of our soules and our soules fully satisfied in the seeing and living with our blessed Saviour and eternall enjoying all that which we have believed through him O Lord encline thine eare O Lord consider and doe it for the same thy beloved Sonne our onely Saviour Jesus Christ his sake AMEN CHAP. III. What we are to believe concerning God § 1. That there is a God § 2. That there is but one God § 3. That he is one in essence and trinity of persons the Father Sonne and Holy Ghost § 4. How we must labour to know him 1. THat which we are to believe concerning God is first that there is a God he that cometh to God must believe that he is where we must know that it is not enough to believe God to be such as a carnall heart may imagine him never any nation as I noted was so barbarous but that they believed there was some God though when men forsooke the true light of Gods Word and followed their owne inventions they quickly left the knowledge of the true God and his will hence came such varieties of superstition and monstrous formes of idolatry into the Heathen world for there is but one strait line of truth but error is manifold men framing to themselves both God and religious worship all erred in a confused variety making them Gods like unto themselves in bodily lineaments complexion habit manners and affections so the Aethiopians made them blacke the Thracians yellow the Barbarians rusticke the Grecians more court-like the wisest well knowing they erred but knew not in the darknesse of their minds how to finde the right way as many appeare by that one voyce of the Heathen I would said he I could as easily finde out truth as convince falshood We must therefore believe God to be such as he hath revealed himselfe in his holy Word for whatsoever else is imagined is an idol of mans owne heart and not God 2. The Scripture hath revealed First some things concerning Gods attributes Secondly and some things concerning the persons of the sacred Trinity Concerning his attributes these five conclusions are necessary to be knowne 1. We can understand what God is not he is not a body not gold nor silver nor any thing materiall or obvious to humane sense or apprehension whatever thou canst comprehend know that it is not God 2. No attributes can fully and according to Gods incomprehensible beeing expresse to us the nature of God because that which is finite can neither expresse nor apprehend an infinite 3. The attributes of God in holy Scripture doe sufficiently expresse him to us and declare as much as concerneth us to know of him for the wisedome of God can neither be limited nor defective though his essence be incomprehensible and unspeakable yet his Spirit in the holy Scripture descended to our capacity and in certaine attributes described by his owne essence 4. The attributes of God are either affirmative or negative they expresse the perfection of God as farre as we can understand as when he is called Jehovah wise good almighty just mercifull c. these divide or separate from him the imperfections of the creatures and shew his admirable perfections by a tacit comparing him with the imperfect as when he is called infinite incorruptible immortall 5. The attributes of God are either proper or â—igurative the proper are those which are properly spoken of God in respect of that which they import though improper if we consider their manner or measure of signifying The â—igurative attributes are those which are borrowed from humane conditions to bring things of themselves ineffable nearer to our apprehensions as when an eye an hand anger jealousie or the like are attributed to God and we must know that some of his proper attributes are incommunicable to any creature as Jehovah infinite omniscient omnipotent c and some are communicable according to an analogy measure or degrees of subordination as Lord King Wise c. 3. Concerning Gods essentiall properties we must know that there are not in God many or divers properties because he is one of a most simple pure and indivisible essence but in respect of our
holy â—host dwelling in him and cleansing his heart to entertaine him as t is written yee are the temples of the living God 2. Cor 6. 16. 2 The holy Ghost proceeding of the Father and the Sonne is truly God See Act 5. 3 4 1. Cor 3 16. 1. Cor 6. 19. 1. Cor 12. 4 5 6. 2. Cor 6. 16. Isaâ— 6. 19. Act 28 25. Therefore we are commanded to baptize in the name of the Father Sonne and holy Ghost Math 28. 19. So the Apostle 2. Cor 13. 13. in his prayer uniteth the three persons it appeareth that he is God by his effectuall working he regenerateth Joh 3. 6. sanctifieth teacheth us all truth Joh 14. 21. 26. sealeth up our redemption Ephes 1. 13. he giveth utterance to his speakers Math 10. 20. dictateth the holy Scriptures 2. Pet. 1. 21. he appointeth overseers of the Church Act 20. 28. foretelleth things to come 1. Tim 4. 1. which is an evident argument of his Godhead 3 The holy Ghost is essentially in God the Father and the Sonne and so proceedeth of them not as a part of them for no infinite hath parts and he is equally God with the Father and Sonne nor as parting from them nor as the creatures are in God which are not of his substance and being though in him they live move and have their being but hee is of the same eternity substance power and Majestie in the unity of the Deity His proceeding is spoken of in Scripture Joh 15. 26. Whether we speake of his essentiall eternall proceeding or of that admirable effusion of his graces on men in ordinary or extraordinary gifts Act 2. 2. Gal 4. 6. these three are one 4 Though the holy Ghost be one in the unity of the Godhead with the Father and the Sonne yet is he a distinct person from them both for though the Father be a spirit and the Son a spirit according to his Deity and both are most holy yet neither are called the holy spirit which is a peculiar name to the third person of the blessed Trinity 1 Be not overcurious to search into the being of the holy Trinity but examine thy selfe whether the holy spirit dwell in thee or not Whether thy heart be purified from those unhallowed thoughts and desires of corrupt â—lesh and blood Whether thou hast the love of God shead abroad in thy heart as also true charity to all men for God's sake Whether the holy Ghost testifie to thy spirit that thou art a sonne of God Rom 8. 15. 16. teach thee to cry abba father help thy infirmities and endite thy prayers 2 Grieve not the holy spirit with which thou art sealed up to the day of redempt oÌ„ Eph 4. 30. doe not that which may make him depart from thee hurt or greiue thy selfe or the saints in whom he liveth 3 Be sure thou walke according to and by the guidance of the holy Ghost that thou maist be assured thou art in Christ Rom 8. 1. that the spirit of him who raised up Jesus from the dead dwelleth in thee and quickneth thy mortall body to the life of grace That thou art led by that spirit and art indeed a sonne of God A man that had seene those Palestine Kine going straight to Bethshemesh with the the Arke of God would have thought there must be some supernaturall power therein so when we see men going the way of God contrary to the affections of â—lesh blood we may certainely conclude that God's spirit ruleth there CHAP. VII § 1. Concerning the Catholike Church § 2. Conclusions belonging hereto § 3. Rules observable 1 AFter our meditation on the holy Trinity a due order of confession requireth that wee should thinke of the Chuch as the sacred Temple thereof because his beleefe and confession is vaine who is not of this Church nor can be possibly be a sonne of God who is not of this Church This is the pillar and ground of truth 1. Tim. 3. 15. as bearing the light to direct men to salvation the Keeper of the Oracles of God Rom 3. 2. Rom 9. 4. not that the truth of God is subjected to the authority of men but because it useth mans ministry the Gospell is not proved but approved by the testimony and authority of the Church in which it not so much receiveth as it giveth the Church credit and a sure marke of distinction 2 Though we are to beleeve in God the Father Sonne and holy Ghost we are to beleeve the Church not in the Church as God we beleeve an holy Catholike Church wee beleeve the chiefe pillars thereof the Prophets and Apostles we beleeve not in them as we doe in the foundation Christ we beleeve their words to be the infallible dictates of him in whom wee beleeve and looke for salvation 3 The Catholike Church is a peculiar company of men predestinate to eternall life called and incorporated into Christ their head wherefore she is the body Colos 1. 18. the slock and shepheard of Christ the Lord's sloore which he came to purge Math 3. 12. his Vineyard and pleasant plant Isay 5. the Arke in which we are saved 1. Pet 3. 21. the Spouse and sacred bride of Christ the Temple of God fouÌ„taine of truth house of faith and the holy City 4 This Church as God elected and redeemed by the blood of his holy sonne Jesus so he called her by his spirit working powerfully on the use of the word preached and Sacraments administred he sanctifieth her and governeth her duly is she his and therefore holy because his who maketh her so Holy by Christ's imputed righteousnesse and that which his spirit worketh in her however blacke yet comely Cant 1. 5. an holy nation a chosen people 1. Pet 2. 9. this holinesse is inchoative in this life she is now throughs many infirmities like Jacobsâ—lock â—lock at Padan Aram all spotted shee shall bee without spot or wrinckle in the life to come 5. This Church is Catholike or universall in respect of 1. Time she hath beene in all ages God hath still and will have his Church here untill the number of the elect being finished she shall be triumphant in heaven 2. Persons in it are some of all sorts conditions and degrees male and female rich and poore honourable and obscure God is no respecter of persons though he set in order and appoint the distinctions for and with men 3. She is Catholicke in respect of place because she is spread over all the world and gathered from all parts under the Gospell 4. Lastly it is called Catholicke to distinguish it from particular congregations or Churches of one denomination as the Church of Jerusalem Antioch Corinth England France c. For the better understanding hereof consider these conclusions 1. The Church of God in respect of her extent is either Catholike or particular and
forme and matter to furnish our prayers if wee will bee heard some thinke 't is enough to say the words but therein may be the sacrifice of fooles and vaine babling of hypocrites The more excellent the worke is the more prudently it ought to bee performed here is great fruit or danger let us therefore seriously marke the conditions of prayer which must be 1. In true faith without doubting Whatsoever yee aske in prayer beleeving yee shall receave it which hee that doubteth cannot Jam 1. 6. 7. the prayer of faith shall save the sicke 2. In fervency of spirit it is a spirituall incense and must have the heavenly fire of zeale to make it an ascending sweet savour to God as was shadowed out in the Leviticall incense and the whole burnt offerings which they called ascensions which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods owne spirit in us The effectuall fervent prayer of a righteous man availeth much But he that asketh drowsily fearefully and diffidently cannot obtaine because he distrusteth Gods power mercy or truth and let me tell the secure man here he that is cold and negligent to performe this duty in health peace prosperity shall hardly be confident of audience in sicknesse affliction 3. In the spirit I will pray with the spirit and I will pray with the understanding also that is with hearty and intent devotion to God who looketh on my thoughts and heareth the petitions which his own spirit dictated I will pray to my own and others understanding who joyne with me in prayer without this we offer the sacrifice of fooles not knowing or intending what we say nor can the present conception or saying prayers by roat of heart make them spirituall if the spirit and inward man pray not and with this inward sense and intention of the minde set formes of prayers may also be praying in the spirit wee read many formes in the holy Scripture Aaron and his sonnes were prescribed a forme of blessing the people The Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace And doubtlesse Aaron and his sonnes did as often as occasion served pray the same prayer in the spirit and intention of minde and were heard of God in the solemne fasts the Prophet saith let the Priests the ministers of the Lord say spare thy people O Lord and give not thine heritage to reproach and I doubt not but the Priests using those very words as we now may did pray effectually and in the spirit The Psalmes are many of them set formes of prayers and thankesgivings endited on severall occasions and appointed for the Churches use and surely as David and others used them though set formes to God's glory and sang them in the spirit and so doe we and why shall I not beleeve that Paul did sing these same Psalmes as he saith I will sing with the spirit and will sing with the understanding also and intimate the singing of the same by us with grace in our hearts to the Lord I finde no precept for singing or praiing ex tempore I finde many prayers of the Saints recorded in holy writ for what Except to teach us imitation Above all is that sacred form which Christ intreated to teach his disciples to pray taught them and us we have no Scripture obliging us to conceaved prayers intimating them only to be spirituall or prohibiting set formes as not spirituall we have expresse Scripture for set formes The most spirituall prayer is that which is so indited and by the Spirit helping our infirmities so uttered that therein our hearts and mindes be attentive to God's holy presence and that which we pray this may bee in the heart without words uttering it or in words conceived written and red for the spirit of God as well worketh in writing as speaking as appeareth in his dictating the Scriptures nor is the writing of prayer to be read any more a restraining the Holy Ghost or straitning it then the writing of the Scriptures to be read Nor can any man reasonably thinke that Gods will is to endite holy prayers by the inspiration of his Spirit which might not be as well read as spoken or which 't was lawfull once or sometimes to use but no more or not alwaies on occasion seeing Christ three times together prayed the same words and said When ye pray say Our Father which art in heaven c. on two severall occasions prescribing the same form it skilleth not if we pray in spirit whether the eie by reading the memory by exhibiting spirituall habits and impresses of the soule or the inventioÌ„ do furnish the tongue with praior though herein mans frailty be very considerable whose industry in studying to pray as well as to preach for the peoples edification I shall believe God equally blesseth by the assistance of his spirit infirmities all men are conscious of who is sufficient for these things he that prayeth may have some failings now the more solicitous he is of words form for their sakes who heare him pray probably the lesse attentive his thoughts are to God so that he may endanger the life vigour efficacie or substance of prayer by reaching after a circumstance without which it might be a truly spirituall and acceptable prayer for who can deny but that the Lords prayer or any other set form in holy Scripture or elswhere endited by the spirit of God assisted by the same faithfully said in the silent language of the heart or in words pronounced before men is a spirituall prayer who can reasonably affirme that without the attention of the mind or in case of deviation wandring thereof any conceived prayer can be spirituall either to him that heareth saith amen or to the speaker so that if a set form of prayer be endited by the assistance of God's spirit which is to be examâ—ned tried by its consent with the holy Scripture repeated by the assistance of the same spirit 〈◊〉 â—â—derstaÌ„ding intentioÌ„ of the soule it is to God a spiritualâ— prayer to our sense it must be so except we will examine prayers by the eie for who behind a curtain could discern the difference between a new prayer conceived ex tempore or penned read 4. With a sincere heart they who pray to be heard of men have their reward they who under colour of long prayers devouer widowes houses shall have it among hypocrits The Emblem of prayer was an heart upon an alter a broken heart is a sacrifice to God but it must be sincere prayer is the soules incense Rev 8. 4. which was to bee made pure and holy Exod 30. 35. attend unto my prayer that goeth not
Our owne necessities and others necessitie cryeth to thee as that master of the Joppa shippe to Jona in the storme What meanest thou O sleeper arise call upon thy God that wee perish not Charity bids thee pray for others though God have no need of our prayers wee have of his mercy and blessings which we will give wheâ— wee in faithfull prayer acknowledge his power to give and his mercy to grant which is our dependance on him without his helpe and blessing no creature can helpe if the Lord doe not helpe thee Whence should I helpe thee Said the King of Israel no not the bread which thou hast in thy hand can nourish thee therefore hee taught rich and poore to say give us this day our dayly breadâ— he grâ—â—th it and power to nourish 2. Admirable is the power of prayer it calmeth the surges of a troubled spirit Takes men up to heaven in holyrapts it inclineth heaven to earth shuts the lyons mouths opens the prison doores beats the fiercest enemies while Moses hand was held up Israel prevailed David armed herewith beat the overgrowne champion of Gath Joshua hereby fetcht ammunition from heaven and the Lord cast downe hailestones from heaven to destroy the enemies the Sunne and Moone stood still the Starres in their order fought against Sicera It was the answer of the Oracle to the Cretians that their enemies must be conquered with prayers before they could with armes Prayer is the key of heaven Eliah hereby shutt and opened it for raine it casteth out devils which can no otherwise but by fasting and prayer be cast out Prayer is a sacrifice to God a reliefe to the supplyant a scourage to the devill 't is the Bathsheba of heaven which can receive no repulse Abraham interceeded for the impious Sodomites and Abraham gave over asking before God gave over granting and condescending when Moses prayed God said Let mee alone that I may destroy them as if he had laid violent hands of God's judgements and by prayers arrested his justice His mercy like that oile 2 King 4. ceaseth not increasing while there is any vessell to receive it if the widowes importunity could incline an impious judge to justice how much more shall ours a righteous God to mercy If we who are evill will give our children good things how much more will God who cannot erre in giving prayer obtaineth the spirit of sanctification Luk. 11. 13. wisedome Jam. 1. 5. deliverance from troubles Psalm 50. 15. for our selves and others Act. 12. Jam. 5. 15. health in sicknesse blessing in health remission of sinnes it must needs be so seeing hee inviteth us to pray and promiseth to heare our prayer he is nigh unto all them that call upon him in truth Christ interâ—edeth for us when Aquilius brest was opened before the Roman Judges and he but shewed the wounds received in their service it enclined them to mercy and recovered the almost forlorne cause what shall not the merits of Christs wounds perswade with God O that he would say to my soule as he did once to Peter before his temptation I have prayed for thâ—e that thy faith faile thee not Let the Lyons yell the powers of hell muster up against mee if Christ pray for mee I passe not who is against mee My addresse is to him and my dependance on him no man might come to the Persian King but he must first solicit the second in the Kingdome but Christ saith Come unto mee thou shalt need no other mediatour fervent prayer never returneth empty it bringeth us either that we aske or something better in the fervencie of spirit it ascendeth like the Angell in the â—lame of Manoahs sacrifice and doth wonderfully it saith as wrastling Jacob I will not let thee go except thou blesse mee It was a motive to Benhadad to sue for quarter we have heard that the Kings of Israel are mercifull Kings therefore he sent and obtained we have heard and certainly knowne that God is abundant in mercy why are we silent when Moses came down from talking with God his face shined never stay wee with God in the mount by hearty prayer but our soules bring away some divine lustre and heavenly beauty on them some secret joy assurance of obtaining and confidence to persevere But some may say I have long prayed and yet obtain not I answer the rule is that hee will speedily answer and grant according to his promise Before they call I will answer and whiles they are yet speaking I will heare nor will he delay except in case that 1. The obstruction be in our selves as when we continue in sinne and repent not when our faith and patience is not throughly exercised and then it concerneth us to amend and learne patience considering that God hath sometimes granted the requests of impatient men in his anger and that it is best which God will not that we and when any thing happeneth contrary to our desires to bear it meekly and give thankes 2. That he deferreth to our greater advantage meaning to recompence that delay by multiplying the blessing so was it with the poore Canaanite whose importunity would receive no denyall I am not sent but to the lost sheep of the hoâ—se of Israël then a reproach 't is not meet to take the childrens bread and give it to dogs yet at last to her praise as long as that Gospel shall sound in the Church of God and toâ—her confirmation to eternity she heard O woman great is thy faith be it unto thee as thou desirest Some urge I have many times and long prayed and find no fruit nor successe but rather things contrary I answer there may be many causes hereof 1. It may be you performe not the conditions of prayer your mind wandreth you waver or wax faint in prayer if Moses but let downe his hands Amalecke prevaileth you pray not in spirit your heart is not upright you seek God only for the worlds sake you want charity you pray not in faith See Num. 20. 12. 2. It may be you aske somethings which obtained would hurt you as children crie for knives or fire He both mercifully heareth us and mercifully denyeth the Physitian better knoweth what is good for the patient we have all begged mischiefes if God had not denyed in mercy we had long since perished by our owne desâ—res you that are so impatient because God granteth not what you desire come to the Scriptures you shall find the devill was in some case heard the Apostle not heard God heard him whom he had damned and heard him not whom he would heale save 3. It may be you aske something good to an evill end you aske and receave not because you aske amisse that yee may consume it on your pleasures Jam 4. 3. 4. It may bee
you are deafe or carelesse to the word of God if you continue in mee saith Christ and my words in you yee shall aske what yee will and it shall be done unto you Job 15. 7. the just cryed and he delivered them 't is the prayer of the righteous which availeth much Jam 5 16. therefore saith the Apostle let every one that calleth on the name of Jesus depart from iniquitie and I will that men pray every where lifting up holy hands Sanctity like that stone which Aaron and Hur put under Moses fainting hands supporteth our prayers with assurance of obtaining his prayer is powerfull whose cause tongue action and life speake for him the Oratours rule is the hand speake's injuries cry for revenge such a voice had Abels blood so almes deeds for mercy Corâ—â—lius beneficence did so thy prayers and thy almes are come up for a memoriall before God prayer flyeth up to God with Cherub's wings faith and fervency but must have hands under those wings bee thou holy and attentive to Gods word and thou maist bee confident of audience with him otherwise hee will say when you make long prayers I will not heare you prayer is the soules soveraigne balme but cannot cure where any splinter remaineth in that wound where any intention is to continue in sin no prayers are heard The Lepers mouth by the Law was to be covered sinne thy soules leprosie stops thy mouth and therein thou but awakest Gods justice to punish thee it made the heathen in the storme say to some debauched fellowes when they prayed hold your peace least God should know such wicked fellowes sailed here To the ungodly God said what hast thou to doe to take my covenant into thy mouth seeing thou hatest to be reformed 5. It may be God denieth what you aske that he may give you something better It is indeed a bitter triall to pray and have no sense of being heard I conceave that made David expostulate with God as if he were forsaken but let a man consider what God hath done to his dearest servants O that Ismael might live in thy sight cryed faithfull Abraham God giveth him an Isaak a blessed seed Moses prayer could not obtaine his entrance into Canaan it obtained his present entrance into heaven he many times denieth our wills that hee may accomplish his in our salvation he denieth temporall things that profit not that hee may bestow eternall Be not dejected not â—illed with indignation but consider how God giveth lands fruits health children plenty and the like to them that daily blaspheame him he that gives such things to sinners what thâ—nkst thou he reserveth for his children Certainly not earth but heaven I say he meaneth to give himselfe to thee if he removes the lets that he may so doe art thou impatient Againe some will say as Moses I am not eloquent to form a prayer I answer there are many formed already for thee but canst thou say lesse then the poore Publican God be mercifull to me a sinner say that as he did and it shall be enough for thee to goe home justified what was the meaning of that caution in the Law that he might offer a paire of turtles who had not a sheep but that God will accept if we offer the best we can be it never so litle If thou have no more offer a contrite heart I shall never beleeve him destitute of happy audience with God who looking on the merits of Christ interceding for him can but weepe those teares have strong cries why else doth David mention the voice of his teares Powerfull prayer is more in the groanes of the spirit then rhetoricall elegancies more in weeping then speaking There are certaine rules of practice hereto neceâ—â—ary 1. Before Prayer 1. Meditate on the gracious promises of God meditation and prayer are like the two Disciples going to Emaus whâ—le they are conferring Christ joyneth himselfe to them and like Eliah and his servant on Carmel one obtaineth the other discovereth the blessing comming 2. Forgive all thine enimâ—es give those that wâ—nt thy help forgive those that offend thee put out all bitternesse and desire of revenge out of thy soule count it the most divine victory to overcome thine adversary with vertue and goodnesse 3. Set thy selfe in the presence of God remembring thine owne vilenesse and guiltinesse Thinke of the dreadfull Majestie of God before whom thou art to appeare before whom are thousand thousand glorious Angels those unseene messengers of his who see and heare thee 4. Disburden thy minde of all cares and thoughts of this world prepare thy heart to thinke only of heavenly things 5. Humbly and heartely begge pardon for all those sinnes which have intercâ—pted his grace and made thee lesse apt to pray and thy former prayers lesse fruitfull 6. Compose thy body to that humble gesture which may best serve to expresse thy high reverence of body and soule to stirre up the greater devotion in thy selfe and others 7. Entreat Gods assistance and the evidence of his spirit to helpe thy infirmities and to prepare thee to pray faithfully 2. In prayer 1. Lift up thy soule to God call upon him with thy heart fix thy thoughts in heaven and as much as humane infirmitie can attaine to turne thee to looke upon the throne of God through the merits of Christ at the right hand of God receaving and presenting thy requests to him 2. Watch over thy thoughts and diligently fetch them in from their extravagancies and wandrings out forcing them into an ardent attention 3. As oft as Satan distracteth in a briefe ejaculation and quick flight of a thought desire the Lord to reprove and restraine him and to assist and help thee 3. After Prayer let thy heart 1. Thanke the Lord for his gratious assistance 2. In an ejaculation pray God to passe by and forgive all thy failings 3. Resolve to wait Gods leasure and to subject all thy desires to his holy will for the time and manner of his grant 4. Attend what answer God giveth either 1. More confidence of obtaining 2. Cheerefulnesse of spirit and resolution to trust in him what ever he pleaseth to doe with thee 3. More fervently to persevere in prayer 4. A constant resolution carefully to examine thy waies in case thou art sensible of some obstruction and let to thy obtaining 5. Granting thy requests that thou maist acknowledge his mercy and glorify him and thence gather future assurance of being heard in the like or other necessities Thus enformed and prepared loose not the comfortable suits of dayly prayers by foreslowing thy opportunity of calling on God while he is nigh every houre will serve hereto but be sure thou set apart some specially the first and the last every place hath served God's children in necessity the lyons denne the prison the belly of the Whale the
Babylonish fornace the midst of the sea So may the way thou travellest on the bed thou liest on but if it be in thy choice take that place which is freest from distractions most decent private and accommodate whether thou prayest alone or with thy family 't is never importune to any state or condition it will make thy prosperity secure and thy afflictions tolerable only when ever thou prayest doe it as with deepest sense so with greatest humility and reverence of body and soule in asâ—urance of God's mercy He that dares speake to thee said the souldier to Caesar knowes not thy Majestie he that dares not thy Clemency He knowes not the dreadfull Majestie of God who dares any way be prophane or irreverend in prayer and hee is ignorant of Gods mercy who will not be confident to pray unto him A Prayer for the spirit of Prayer O Lord God of truth and father of mercy and compassion who art clothed with Majestie and glory and yet so regardest man man vile dust and earth yet that worke of thy hands which beareth thyne owne image as that thou framest his heart and enclinest thyne eare to his petitions heare us now calling on thy holy name and let thine eare be open to our requests Lord we humbly acknowledge that we are lesse then the lest of all thy mercies spirituall and secular and their continuation as in respect of our manifold sinnes whereby we have provoked thy justice so also for our undervalewing thy inestimable favours offered us in the most easy and gracious conditions of mercy which thou hast proposed unto us concerning remission of sinnes deliverance from judgments and all blessings of this life and that which is to come whereof thou saiest but aske and have we have yet so much neglected the meanes of our being happy that we haue amongst many other sinnes of omission either forgotten and neglected to pray or formally drowzily and carelessely performed the same so many haue our failings herein been that whensoever we haue prayed for blessings or forgivenesse we had need againe to pray that thou wouldst forgiue the sinnes of those prayers lest they should awake thy justice instead of pacifying it and imploring mercy And now O Lord seeing thou art a God of pure eies dreadfull Maâ—â—stie and asearcher of hearts as we are a people of unhallow thoughts and polluted lipps wherewith all shall we come and bow our selues before the most high thou hast indeed shewed us what is good and what acceptable but we have not done justly loved mercy nor in that humility we ought walked with thee when thou wouldst instruct us we have hardened our hearts and refused to obay when thy chastning have beene upon us we have not powred out our prayer nor in our trouble visited thee as appeareth this day now when thyne arme is streched out over us with dreadfull judgements threatning utter ruine and desolation of this whole nation so stupid is our security and hardnesse of heart such a spirit of slumber is fallen upâ—n us that yet we cannot or will not understand those things which concerne our peace and attonement with thee now when the Tents of Israel are beset with destroyers so much worse then Amalekites comming against us by how much more dwelling amongst us we cannot yet repent and cry for mercy in our prayers we soone let fall cur fainting hands for want of those supports of faith fervency and resolution never to hold our peace day nor night nor to give thee rest untill thou establish us and restore our religion and peace now when the houre of darknesse is at hand the dispersion of thy litle flock to be feared and dangerous tentations by seducers able if it were possible to beguile the very elect now when the great day of of the Lord draweth neere and hasteth on us when the sound thereof in warres and rumours of warres affrighteth us on every side a day of wrath trouble distresse and desolation a day of darknesse and gloominesse a day of trumpet and alarme so senselesse a security hath taken away our hearts that we still goe on in our sins corrupting our waies and so wounding our own consciences that wee are not only become loathsome in thy sight miserable in our present condition and helplesse in our selves but also heartlesse to fly to the Sanctuary of thy mercy and saving health our owne consciences deterring us because we cannot but know that we deserve thy justice who so long centemned thy mercies and that thou maist most justly stop thine eares to our prayers as we have ours to thy precepts and leave us comfortlesse in our distresse who have so many yeares beene fruitlesse in our abundance of peace and prosperity yet Ô Lord our God in assurance that thou art true and faithfull who hast promised saying aske and yee shall have and trusting in his merit and mediation who hath said Come unto me all yee that are weary and heavy laded and I will give you rest wee come unto thee humbly praying thee to be reconciled unto us to open our eyes that we sleep not in death to pardon all our sinnes our neglects and defects in prayer to frame our hearts and tongues thereto to helpe our infirmities who know not what to pray as we ought to assist us with the powerfull evidence of that spirit of Christ Jesus which enditeth all those prayers to which thou hast made the promise of obtaining to send downe that heavenly fire fervency of spirit which may direct and make this spirituall incense ascend up holy and acceptable in thy sight through his mediation who now sitteth at thy right hand to make requests for us so that we may have a cheerfull assurance of being heard Lord restraine the vigilant malice of the tempter take from us all hardnesse of heart unbeleefe doubting wandering thoughts drouzinesse and deadnesse of spirit and whatsoever else hath hitherto made us unapt to pray and lesse successeful in our prayers give us true humilitie holy reverence of body and soule and that wisedome to behave our selves in thy dreadfull presence that thou maist be pleased gratiously to accept our petitions that we may carry backe a comfortable answer to the assurance of our hearts and consciences before thee and further encouragement to continue our supplications unto thee through Jesus Christ our Lord and only Saviour AMEN CHAP. XIII § 1. Of hearing Gods word § 2. Motives thereto § 3. The usuall lets § 4. Conditions requisite to profitable hearing § 5. Rules of practice thereto appertaining 1 SInne to Gods dishonour and mans misery invaded the soule principally by the eare and it is Gods pleasure to beat it out againe by the same doore that as in our first parents we heard Satans seducements to our ruine so for our repaire we should heare the voice of Christ which is our life our wisedome and blessednesse if we keepe it 2. No word can binde and stay the conscience
called none would answer When I spake they did not heare the best that a contemner or neglecter of Gods Word can expect is to be severely afflicted that at last hee may hearken and learne to acknowledge with David before I was troubled I went wrong but now have I learned thy testimonies as Elihu said Job 36. 15. he openeth their eares in oppression 2. God will cut him off Act. 3. 23. Jer. 7. 13. 15. Deut 30. 17. 18. they are none of Christs sheepe who will not heare his voyce they dispise Christ Luk. 10. 16. whose word it is Math. 16. 20. therefore shall it be more tolerable for Sodome and Gomorrah in the day of judgement then for them 3. God will not heare them when they crie unto him in distresse Though they cry in mine eares with a lowd voyce yet will I not heare them and againe he saith as I cryed and they would not heare so they cryed and I would not heare saith the Lord Zach 7. 13. 8. 8. The fruits of hearing are very necessary and most comfortable The Tempter laboureth to keep us from Church by presenting us many lets pleasures profits and the like whose losse he pretendeth if we spend an houre to heare but upon a due account it will appeare that never any faithfull hearer lost by performing this duty for 1. Faith is by hearing Rom 10. 17. faith apprehending all the riches of Gods mercy in Christ. 2. Hereby thou shalt understand the feare of the Lord and finde the knowledge of God sound wisedome and understanding to preseâ—â—â— thee and deliver thee from the way of the evill man 3. Hereby thou shalt abide in Christs love and live as it is written encline your eare heare and your soule shall live I will make an everlasting covenant with you see Joh 15. 10. Rev 3. 20. 4. It is the better part that one necessary thing which shall never bee taken away Luk 10 39. what ever else with expence of pretious time we get shall puickly bee taken from us but the treasure we gaine in hearing Gods word shall goe with us to eternity 5. The holy Ghost accompanieth his owne ordinance though â—ot alwaies in visible effects as Act. 10. 44. c. yet in that which is better to the hearers justification by faith whereby Christ becommeth ours to his sealing with the spirit of promise and being made fruitfull to all good workes all which is better then faith of miracles which a man may have and yet be a reprobate Math. 7. 22. 23. 6. They are blessed who heare the word of God and keepe it blessed with health and plenty peace wisedome an attentive care makes a prudent heart He that hearkneth unto Councell is wise and which is best confidence in Christ who never faileth trust 7. Their prayers shall be heard If yee abide in me and my word in you yee shall aske what yee will and it shall bee done unto you it was the answer of God to Josias by the Prophetesse Huldah because thy heart was tender and thou didst humble thy selfe before God when thou heard'st his Words against this place I â—ave even heard thee also saith the Lord lay up his words on thy heart saith Eliphaz Job 22. 22. 27. thou shalt make thy prayer unto him and he shall heare thee The lets unto the right performing this duty are 1. Hardnesse of heart as 't is written they refused to hearken and stopped their cares that they should not heare yea they made their hearts as an adamant stone least they should heare the law and againe this peoples heart is waxed grosse and their eares are dull of hearing and againe if yee Will heare his voice harden not your hearts Miserable is the state of those deafe adders who refuse to be charmed who is so deafe as hee that will not heare The deafe heart is incomparably worse then the deafe eare this is an affliction that a sinne this a bodily infirmitie that a spirituall and fearefull curse there may bee true comfort in this there can be none in that The deafe man is secure from the dangerous voices of railers and slatterers and though he be deafe to man may listen and freely speake to God have his comfortable soliloquies wherein hee may confer with his own soule as by writing he may speak to others and by reading heare others speake nor can I more doubt concerning the inward comfort of the naturally deafe then of the infant who though he cannot understand the outward ordinary meanes yet is capeable of the spirit of sanctification and consequently of salvation as may appeare in Jeremie sanctified from the wombe and John Baptist in the wombe As it is in not receiving the sacraments which represent Christ to the other senses so in not hearing the word it is not the privation but the contempt which condemneth Where God denieth either meanes or capacity hee can save by some other way of applying Christ to the elect then he hath revealed to us whom it concerneth not we being made capable of the word preached therefore unexcusable if we will not hearken and obey that we may be saved 2. Unbeleefe if we beleeve not Gods threatnings and promises neither the law nor Gospell can profit us The faithfull Minister prepareth to give amongst others to unbeleevers also the sincere milke of the word that they might grow thereby but as the true mother to the dead child when I rose in the morning to give my child sucke behold it was dead said she 3. Want of discerning spirit and true wisedome the word of God is a reproach to the uncircumcised eare the carnall apprehended it not hee that is of God heareth his words therefore yee heare them not saith Christ because yee are not of God he that is not of God heareth us not hereby know we the spirit of truth and the spirit of errour every one that is of the truth heareth Christ's voice When for mens obstinacy God giveth them over hearing they shall not understand 4. Corruption of a carnall heart ever resisting the holy spirit we are naturally deafe to Gods word till Christ say to our spirits as to deafe man Ephphata be opened a naturall Gileadite hath taken the passages of the soule and nothing can enter which speakes not it Shibboleth which pronounceth not according to its custome and affection the itching eare cannot endure wholsome doctrine Herod cannot endure to heare his incest reproved nor Ahab his murder the Pharises their hypocrisie nor Demetrius his artifice of silver shrines the Grecians must have wisedome the Jewes signes and wonders the nice compture of the words witty and pleasing things because they bring only a carnall eare the Atheniaus some newes the Gospell to Gallio is but contention of words and questions of names Jeremies preaching truth
laws we will obay and which we will dispense withall so Herod would obay Mark 6. 20. The Athenians listned till Paul spake of the resurrection then some mocked Act 17. 3â— and the Jewes heard him till he mentioned his mission to the Gentiles they gave him audience unto this word then they lifted up their voices and said away with such a fellowe from the earth for it is not fit that he should live if we heare and resolve to obay all we shall be prudent builders and the word shall be a savour of life unto life to us if not all a savour of death unto death our owne consent to the good word in that we heare whereof in effect we say as Sheimei to Solomon the word that I have heard is good shall pronounce to us as to him it did our own doome when we keepe not the commandement wherewith we were charged when men will be making their own rules choice and dispensations they easily erre then Jehoiakim burneth the Prophets rowle Jer 36. 23. then the rich man departeth from Christ in discontent and the Jewes from Paul 2. Opportunely in the accepted time while hee speaketh today if yee will heare his voice harden not your hearts you know not how soone the Candlestick may be removed how soone you may be taken hence and whether you that neglect one sermon shall live â—o heare another there was no noise as hath beene noted of the hammer in the rearing up of Solomons Temple neither shall there be any noise in the heavenly Jerusalem of the word of prophesie which like an hammer and fire here fashioneth the living materialls of the spirituall temple There all shall cease 1. Cor 13. 8. as when the Children of Israel had tasted the fruit of Canaam the Manna ceased so shall this food of soules when wee come to our promised rest 3. Hearing it as the word of God not as the word of men knowing that whether Paul plant or Apollos water God only giveth the encrease when auditors faile of this rule they securely contemne the word which they durst not doe were they indeed assured that the contempt thereof reflected on God himselfe whose Word and Ordinance it is 4. Having not the Word in respect of mens persons as the vulgar use The poore mans wisedome is despised and his words not heard The prudent man will value this heavenly treasure though God send it him in earthen vessels to beat downe that vaine affection of man which too much looketh on second causes God chose not the learned rich wise or eloquent to preach the Gospell but the ignorant poore and despised yea the foolish things of the world to confound the wise the weake to confound the mighty that no flesh might glory in his presence and that our faith might not stand in the wisedome of men but in the power of God 5. Hearing diligently for what knowest thou when God will call thee effectually comfort and confirme thee Thomas was but once away from the company of the Apostles and in that one neglect he once lost and for ought he knew might finally the oportunity of seeing Christ risen from the dead and therefore till Christ in mercy came againe to shew himselfe continued in his unbeliefe some come too late to Church either lazinesse or Martha's many encumbrances keepe them long at home they who stayed too long before they sought for manna found none and seldome do slow commers to Church find comfort in that they carelesly heare all the people came early in the morning to heare Christ in the temple Luk. 21. 38. the wise merchant will part from all ease sleep worldly pleasures and emoluments to purchase this treasure make it as David did thy hearts delight and treasure and thou wilt be sure to loose nothing of it 6. Hearing with an heart desirous rather of things profitable then pleasing thy curiosity 't is better to be made good then witty to be wise then to be reputed learned he is learned indeed who is good but he is not alwaies good that is learned the wicked is truly foolish and the foolish wicked for he saith in his heart there is no God Psal 14. 1. 7. Being not a captious hearer some bring itching some treacherous eares to Church as Jeremies enemies did who watched for his halting that they might prevaile against him This is but a Witty folly at best concluding rather a dainty then a wise hearer a censurer then a scholler one that commeth to Church to teach not to heare nothing but curiosities please them but the truely thirsty are not so solicitous to drinke in gold or Corinthian vessels as to quench their thirst with that which is wholsome there are some Philoxene's so full of censorious acrimonie that they had rather be condemned twice to the mines then once to forbeare their rigid censure a prudent hearer will be advantaged both by that which is delivered with much politure and elegancy and that which is roughly even the speakers errours shall adde to his knowledge the ancient Heathens woont to place the Graces by the statue of Mercury to signify with what candor auditors ought to passe by some slips of speakers The Rules of practice are either 1. before 2. in 3. or after hearing the word 1. Before thou commest into the house of God 1. Looke to thy foot whether thou stand right before God by a through examination of thy state whether thou art in the faith repent thee of all thy sins breake up your fallow ground and sow not among thornes without this what hope can we receive of any fruit One maine reason why we doe often heare and so litle profit is the neglect of this duty how can wee hope that Gods word will doe us good when we continue in impenitency and resolution to sinne 2. Pray God for a blessing that he would assist the speaker with an enlarged heart faithfull memory a doore of utterance and that evidence of his spirit which may make his ministry powerfull to convert and comfort If Paul had need of such assistance how much more have wee Pray that God would bee preased to take from thee all spirituall blindnesse hardnesse of heart prejudicate opinion wandering thoughts and prophanation that hee would restraine the busie malice of the Tempter that he would give thee a discerning spirit that he would open thy heart and eares as he did Lydia's that thou maist attend and lay up his words in thy heart that thou maist understand beleeve and bring forth fruits to life eternall 2. In hearing 1. Attend without distraction that thou maâ—st minde understand and loose no part least thou mistake the rest 2. In case of distractions send up breife and frequent ejaculationâ— for Gods gratious assistance thus must wee build like an Iâ— raelite among our enemâ—es with
our hearts as Adamant stone least we should heare thy law and the words which thou sentest in thy spirit by the former Prophets therofore came this great wrath from thee the Priests have offered polluted bread on thy altar with the strange â—ire of their owne inventions the oppressing Cities obeyed not thy voice nor received correction they trusted not in thee neither drew neere unto their God their Princes within them were roaring Lyons and their Judges evening Woolves yea their Prophets were light and treacherous persons their Priests have polluted thy sanctuary done violence to thy Law we have itching eares for heapes of teachers which preach pleasing things crying to us peace peace even when misery and destruction is upon us because we would not abide wholsome doctrine we have not feared thee nor received instruction but corrupted all our waies therefore are wee to this day consumed by the fire of thy jealousie we are become an aâ—â—licted poore people and we deserve that thou shouldst still be terrible unto us and powre upon us thy indignation bring distresse upon us and that our blood should be powred out like water on the bosome of this good land which we have stained with cruelty murder rapine oppression uncleanesse and that fulnesse of sinnes which is scarse heard of among those who have not heard thy law to teach them better But O Lord our God there is none holy whom thou hast not made such nor any so wicked but thou canst make him holy Lord we are in thy gracious hands we humbly pray thee to frame our hearts according to thine owne will and make us such as thou wouldst have us to be O God of mercy have compassion on them who would not swerve from thee make us a people of circumcised hearts and pure language that we may all yet once againe serve thee with one consent convert us that thou maist turne unto us and establish thy covenant of life and peace amongst us O Lord in the amazing feares and bitter aâ—â—lictions of our soules answere with good and comfortable words returne unto Jerusalem with mercies comfort Zion be still our God and let us be thy people in truth and righteousnesse be thou a wall of fire round about her the glory in the midst of her dwell thou in her that she may againe be called a city of truth the mountaine of the Lord of hoasts the holy mountaine Cut of the remnant of Baal from this place and the name of the Chemarims with their Priests who turned back from thee unto vanity and superstition shew us thy waies O Lord and teach us thy statutes lead us in thy truth O God of our salvation set thy feare in our hearts that thy secret may be with us open our eyes that we sleep not in death shew us our sinnes and the way to avoid them by the knowledge of thy law and the spirit of sanctification assure us of our interest in Christ by the comfortable testimony of thy holy spirit applying the promises of the Gospell to our wounded consciences continue forth the light of thy word to us and the purity of religion and thy holy worship amongst us put thy holy spirit the spirit of prayer and prophesie abundantly upon the Ministry assist them with enlightned understandings sound knowledge of all the mysteries of eternall life and salvation enlarged hearts holy affections faithfull memories and hasâ—owed lips for the powerfull delivery of thy holy word unto us forgive us all our disobedience barrennâ—sse and unfruitfulnesse give us true and hearty repentance for all our sinnes past with a stedfast purpose and faithfully resolution never to commit the like againe take from us all spirituall blindnesse hardnesse of heart unbeleefe prejudicate opinion wandring and profane thoughts and what ever else hath hitherto hindred the fruit bearing of thy holy word resist the vigilant malice of the tempter that he may not distract us nor take away the seed of thy word out of our hearts Give us sanctified thoughts and holy reverence towards thine ordinance an hearkening eare and attentive heart O God who hast the key of David which openeth none can shut who said'st unto the deafe eares be opened and they presently were so say it unto our hearts and eares so sanctify our affections and prepare us to heare and receive thy word that we may attend unto it as thy word and not the word of man that it may prove a savour of life to us that we may bring forth better fruits then ever we have done that leading us in thy way it may bring us to Christ the truth the way and the life the end of the law to every one that beleeveth and the fruits of our hopes endeavours the salvation of our bodies and soules through thy sonne our Lord and Saviour Jesus Christ. AMEN A Prayer to be used after hearing the word O Lord our God we humbly present unto thee the fruits of our hearts and lips praise and thankesgiving as for all thy gratious mercies and favours spirituall and temporall so specially for the light of truth in thy holy word preached unto us whereby thou pleasest to reveale thy will concerning our duty towards thee and our salvation in Christ Jesus More particularly wee thanke thee for that portion thereof now bestowed upon us we humbly pray thee to pardon our unholy and unreverend hearing our profanesse of heart and minde inattention wandring of thoughts and drouzinesse of spirit And now holy father prosper thine owne ordinance send downe the former and the latter raine the dew of grace to mollifie our hard and stony hearts that the seed now sowed in our outward eares may be fixed in our memory and take deepe root in our hearts and affections that the fruits of our faith and entire obedience may appeare in our lives and conversations to thy glory and our comfort and salvation through Jesus Christ our Lord. AMEN CHAP. XIV § 2. Of the Sacrament of the Lords Supper § 2. Who receive the grace thereby represented § 3. How we ought to prepare for the right receiving thereof how to receive it and what to doe after receiving 1 OUr Saviour Christ hath left us under the Gospell onely two Sacraments Baptisme the Sacrament of initiation and the Lords Supper the sacrament of confirmation that admitteth us into Christs visible body the Church this feedeth and strengthneth in the same 2. A Sacrament is a visible signe of an invisible grace an holy seale ordained of God to strengthen our faith in his promises in Jesus Christ for the free remission of our sinnes which God therefore annexed to his word to confirme us by representing the suffering of Christ to our sight and tasting as the Gospell preacheth it to our eares 3. This Sacrament is called the Lords Supper because Christ ordained it at his last supper wherein to fulfill the law he eate the Pascall Lambe and to shew the determination
and change of the Leviticall Law and Priesthood he ordained for this new covenant of grace a new Sacrament and seale thereof that it succeeding the Passeover might declare him to be the only Lamb of God which taketh away the sinnes of the world to shew and represent his death untill his comming againe to leave his Church a badge of distinction from insidells and a parting token and pledge of his love assuring the faithfull of his continuall love toward them 4. The visible signes herein are Bread and Wine the thing signified is the participation of the body and blood of Christ the benefits of whose death and passion being apprehended by faith accrew to us as our mysticall union with Christ our incorporation into him our reconciliation with God and the nourishment of our soules to eternall life 5. These signes doe not barely represent the body blood of Christ unto us but doe also truly exhibit the same so that Christ is truly there and we doe by faith truly eate his flesh drinke his blood but spiritually and mystically not carnally and bodily for neither is the bread converted into the body of Christ nor is that with or under the species thereof for if there be not visible signes distinct from that which is thereby signified it can be no Sacrament we do indeed eate his body and drink his blood as we who are many are yet indeed truly one body in and with Christ that is mystically and spiritually 1. Cor 6. 17. To eate the body and drinke the blood of Christ is by a true faith in these outward signes bread and wine in the Sacrament inwardly to apprehend all the benefits of his passion and thereby to become partakers of his body so as that we are made flesh of his flesh and bone of his bone he dwelling in us and we in him The faithfull now eate drinke the same in this sacrament which the faithfull did before the incarnation of Christ in the Pascall Lambe and out of the rock that followed them that was Christ but they did not in the Passeover or out of the rock eate and drinke the body blood of Christ carnally but spiritually and sacramentally for how could they otherwise eat his body whâ—Ì„ as yet he had not taken any humane body on him so that whereas Christ said take eate this is my body we must remember that it was a sacrament he then instituted and therefore used a sacramentall phrase and manner of speaking wherein sometimes the signe is put for the thing signified as 1. Cor 11. 25. this cup is the new Testament sometimes the thing signified is put for the sign thereof Exod 12. 11. it is the Lords Passeover so they used to say eate the Passeover meaning the lambe the signe thereof so here this is my body that is a sacrament or signe thereof 1. The reprobate and elect communicate sometimes together in the elements and outward signes but the reprobate hath no part nor fellowship in the inward grace which was signified in that no part of the Pascall lambe might be carried out of the house nor any uncircumcised person eate of it 2. The elect here receiveth that spirituall refection which nourisheth his soule to eternall life but the reprobate eateth and drinketh his own damnation not discerning the Lords body but taking it as a thing of common use not sacred if the elect come unworthily he shall be punished with some temporall punishment for this cause many are weake sick among you and many sleep so the red sea was a defence to Israâ—l and destruction to the Egyptians 3. They receive unworthily who not understanding the end and institution or duty in this holy and dreadfull mystery required will yet presume for feare of humane censure fashion or company to venture on it without due reverence or preparation also unbelievers hypocrites malicious people and they who purpose to continue in any knowne sinne 4. They may be said to be fit or worthy ghests for the Lords table which understanding and well considering the institution end and due reverence herein required have the eye of faith fixed on Christ and on his merits for their redemption who out of a deep and inward sense of their owne unworthinesse judge and condemne themselves to prevent God's judgements who rest on the sole merits of Christ for their salvation who with all their hearts desire to forsake all their sinnes that they may serve God sincerely who are in charity with all men who with humble and reverend hearts receive this sacrament with all thankfulnesse shewing their dependance on Christs sacred ordinance obedience to his holy will and their expectation of his making good all his promises therein Seeing this is a matter of so high concernment it importeth every Christian. 1. to consider how he ought to prepare for his receiving it 2. how to receive it 3. what to doe after receiving 1. For thy preparation 1. Examine thy self before thou presume to come whether thou do understand the institution meaning and end of this Sacrament and if not learne of them that are able to instruct thee herein 2. Examine whether thou hast true faith assuring thee that Christ dyed for thee and with his eye of mercy and omniscience in his passion as well looked on thee as those believers who stood by his crosse then though thy faith be weake if thou hunger and thirst for righteousnesse come to this table that thou maist be strengthened The woman was cured who said in her heart If I may but touch the hem of his garment if thou beleeve in touching and tasting these signes and seales which he hath appointed to derive vertue to thy soule thou shalt be healed 3. Examine whether Christ dwell in thee by his holy spirit daily mortifying thy corrupt affections and quickning thee to the life of grace which will shew it selfe in sanctified desires thoughts words and actions at lest in sincere intention of the heart and some ability to keep Gods holy lawes without any the least purpose to yeeld indulgence to the breach of any of them The soule cannot be in the body but it shall be discovered by some acts of life and motion the being of the Arke at Obed Edoms house appeared in his thriving how much more shall the presence of Christ. 4. Examine whether thou do heartily repent thee of every sinne which thou hast committed if so then though remorse of conscience create thee feares and doubtings come to the Lords table who inviteth the heavy laden to comfort them the brazen serpent was a type of Christ that had the forme of a serpent without venome and Christ the forme and nature of man without sinne he that was stung with fiery serpents by looking up to the brazen serpent was presently cured and he
making void all other excellent vertues in them for want of love which is the life of true religion and the infallible marke of Christ's disciples much more doth he labour to keepe us ignorant of God that wee may be so unhappy as not to love him his first assault of man was by his suggesting jealousie betweene man and his creatour by that pestilent cloud to vaile the goodnesse of God toward man in a due consideration whereof he could not but have loved and adheared to him and to make man suspect and disbeleeve the truth of God yea said he hath God said yee shall not eate yee shall not die for God doth know that in the day yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill 2. Remember what he hath done and continually doth for us love followeth love if we can but be throughly perswaded that he loveth us we cannot but love him Consider what great love he hath shewed us electing creating redeeming and preserving us when Christ but shed some teares at Lazarus grave the Jewes said Behold how he loved him what would they have said if they had knowne that he came to shed his heart blood for them consider what he doth in our preservation who blesseth us with increase who makes the earth bring forth who makes the clouds drop fatnesse and crowneth the yeares with plenty who keepeth us when we sleepe from the powers of darknesse never wanting power nor will but onely commission to destroy us who can and will keepe us when we are breathing out our soules we love our deare friends who then cannot keepe us because they would consider I say not if there be not reason but necessity that wee love him that onely can and certainly will preserve us then 3. Learne a due estimate of secular things and to alienate thy affections from them that they may be taken up with things â— on high the more thou emptiest thy soule of those the more capable it will be of these vaine loves cares delights and desires bewitch the greatest part of the world transporting men in a fantisticke dreame of happinesse and prosperity when here 's nothing constant but inconstancie nothing permanent and perpetuall but perpetuall and suddaine changes in Gods love onely there is constancie every thing else yea this world and the fashion thereof changeth mens loves are fickle as the wind they admire and presently loath the same they curse and blesse like Michaes mother at a breath in the sense of their losse or gaine a little seeming injury blasteth their love yea the change of the externall estate changeth their affections who by the mercenary ballance of present profit weith amity with God and men these wethercocks turne with every shift of the winde these shadowes appeare onely in prosperity wherein they follow and will not be beaten off with Ruths importunity that nere so litle clouded they vanish But Gods love is constant and unchangeable he will knowe thy soule in adversity if any unkindnesse reall injuries dishonours and rebellions could change him who had not long since perished 'T was said of that Turkish Emperour in his favour was no constancy and in his least disfavour death but God is of infinite patience mercy though he be every day provoked and in his favour is eternall life 4. Pray him to give thee an heart to know and love him to draw thee that thou maist follow him to shew thee his marvellous loving kindnesse to acquaint thee with his goodnesse Moses desired to see Gods face not to satisfie his curiosity but to fill his affection with Gods love As the Spouse cryed Cant 1. 7. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flockes to rest at noone The motives to incite us to love God are infinite as is his goodnesse the more obvious to us are 1. The great and admirable promises according to which he sheweth mercy unto them that love and obey him See Ex. 20. 6. Luk 10. 27. 28. 1 Cor 2. 9. Jam 1. 12. 2. Love of God is that same ballance of the sanctuary by which all duties must be weighed it is that same salt of the covenant without which no sacrifice can be savory and acceptable it is that holy fire which came from heaven wee may offer no sacrifice without it the devill is obedient but not for love but feare and compulsion it is the summe of the first table of the law it is the maine which God requireth of us for our good because he hath a delight in us Epictetus summe of philosophie was in two words susteine and absteine the summe of Gods law is in this one love and thou hast fullfilled the law no woonder that he saith my yoke is easy and my burden light what burden more light and easie then that love which maketh men happy then that which parity maketh such by his free mercy who saith yee are my freinds What lesse would we doe if we were left to our owne disposing then love so good a God 3. It is a certaine demonstration of Gods love to us none can love him but those whom he loveth first we love him because he loved us first therefore he sheddeth abroad his love in our hearts and it is a certaine token of our adoption and remission of sinnes as our Saviour said many sinnes are forgiven her for she loved much where 〈◊〉 for importeth not a cause but a consequence and certaine signe of her sinnes remission love covereth the multitude of sinnes whether wee instance in Gods love to us or ours to him it proceedeth wholly from him as the waters come through the subterraneous unseene passages from the sea which seeme first to contribute their constant streames to the filling up of her vast channels so it is with our loves which are none other but a meere restuâ—nce of Gods love iufused into our hearts by his holy spirit for love is of God and God is love 4. Not to love God is the heigth of the most wretched ingratitude all unthankfulnesse concludeth a man inhumane and wicked but this maketh him most impious and unhappy he loveth us first before we were so elected us to eternall salvation he gave us all that we have and are hee gave us his own image in our creation his own Son in our redemption he feedeth protecteth preserveth heareth us forgiveth our sinnes giveth us all good things to make us happy if we did not make an ill use of all seeing then he being so great and excellent loved us first so much freely wee being such and so unconsiderable we ought and canâ—ot without greatest ingratitude but love him he is too hard-hearted who though hee cannot first love will not requite 5. Love uniteth and likneth lovers with men
neither subject to time nor age the motions thereof are eternall it apprehendeth things present absent past and future it deliberateth formeth directeth discourseth judgeth doubteth concludeth so excellent is it that the Oratour said God hath not given any thing so divine to man and that there are certaine lineaments thereof more beautifull then of the body the body is adorned by the soule without which beauty it selfe becommeth gastly and good Abraham saith give me a possession of a burying place that I may bury my dead out of my sight the soule cannot be deformed by any unevennesse discomposure or disproportion of the body which it animateth as a beautifull feature is the same in a poore cottage and in a magnificent palace so is it in the beauty of the soule which is vertue with which could wee but see the soule of a Saint there 's no embellishment on earth so glorious no created beauty here of so divine a lustre The soule though now shut up in his darke prison having onely some diviner breathings in the rapts and heavenly contemplations which sometimes call it up like Moses to the mount or like a Jacobs ladder landeth it in God's presence hath some knowledge of its originall by grace unspeakable joy in the apprehension thereof which arresteth the desire as appeared in Peter seeing Christ transfigured and Paul wishing to be dissolved it being a great signe of our interest in heaven that wee feare not to part hence he knoweth whether he shall goe who remembreth whence he came but what shall bee the beauty of an holy soule in its separation when it shall be restored to its native heaven when it shall be all light and God shall be all in all Christs raiment on the mount became shining white as snow so as no Fuller on earth could white them Moses face he having talked with God became so glorious that Israel could not behold it without a vaile what shall our glory be when we shall be like Christ 2. The faculties of the soule are the understanding will memory affections and senses internall and externall My purpose being not to enter the lists with Philosophers but to direct Christians I shall not further consider these then as some of them doe very much concerne the practicall part and right ordering the thoughts of the heart and minde to the service of God and our mortification whereby we may be accommodated thereto 3. The heart in scripture often taken for the principall seat of the rationall soule imparteth any faculty hereof the mind is the inward act the result and proceed of its reason and discourse the thoughts as they say animus consilii est anima vitae the minde is the fountaine of counsell the soule of life and againe we understand by the minde and live by the soule This minde of man is sometimes a soveraigne to governe in vertue and sanctimonie it selfe and the body sometimes a tyrant and indulging to vice which like the worme bred in the wood destroyeth its own originall misled by tumultuous passions lusts vaine desires and other perturbations of a discomposed minde which having unthroned reason dangerously usurpe the command a prudent man whose cogitare is his vivere in the light height and use thereof differing him not only from the brutes but ignorant men doth principally enjoy himselfe in his minde and inward man There is indeed in humane possessions nothing great and excellent but a great and good minde contemning externall greatnesse or supposed excellencies as power strength riches beauty obvious to sense in respect of thaâ— which is within apprehensible by the enlightned understanding and certainly the all-wise God wâ—o created the affections ordained them to none but some excellent end use in the soule as handmaides to devotion and religion neither would he in our regeneration kill but correct them by moderating them where they grew extreame and retrenching them into their own channels where they overflow their banks like over ranck water sources becomming muddy and troubled with that which they fetch in from without or reducing them where they arâ— exorbitant All extreames are foolish and dangerous a Stoicall apathie is incompatible with a well composed minde and violent passion with a prudent the dead calme corrupteth aire water and violent blasts disturb them the moderate more safely purify the meane is best Affections are as they said of Caligula there is no better servant nor worse master good commanded mischievous reigning like fire and water there necessary here destructive without love there can be no acceptable service without anger no zeale without feare no coërcive power in the soule without hope no comfort which bringeth us to a necessary consideration of the hearts corruption vanity and exorbitancy of the thoughts and the necessity of their regulation by some rules of practice 1. The Corruptions of the heart are all only evill continually the heart is the fountaine of sinne hence are adulteries murders thefts rapine rebellions all the sinnes of man all iniquitie is here forged as 't is written Isai 32. 6. his heart will worke iniquitie hence words of falshood are conceived and uttered here is the root of war and mischiefe here errour frowardnesse and that hardnesse which excludeth all capacity of hearing and understanding Gods word and judgments that they may repent and be healed is hatched The heart is deceitfull above all things who can knowe it Jer 17. 9. Here lodgeth hypocrisie Jer 3. 10. Here secret sinnes like that unseene multitude which rangeth through the paths of the deeps such is counsell in mans heart Prov 20. 5. Nor is this the condition of some few but the secret corruption of all naturall men nor are the regenerate absolutely freed from these pollutions being yet partly flesh 2. The dangers hereof hence appeare first in that these are the seeds of every sin and fomenters thereof yea that which barreth from remedy faith and repentance Secondly as the Physitians say if there be a fault in the first concoction there will follow the like in the rest so is it here the hearts faults are derived to the tongue and all the actions of man it is a people said the Lord that doe erre in their hearts and they have not knowne my waies As the eye is deceaved through a fals medium so is the minde through the cloude of false opinion and the very thought of foolishnesse is sinne into which they must needs runne who set not their heart aright and whose spirit is not stedfast with God Thirdly God fearcheth the secrets of all hearts and will once make all the thoughts thereof manifest Fourthly hee requireth the heart Prov 23. 26. If a man regard iniquitie there hee cannot be heard Psal 66. 16. The thoughts of the wicked are an abomination to the Lord.
that breedeth it and as the rust of iron so envy the minde that hath it It is more miserable then any other for it is afflicted not only with it own sorrow but also for others joy what ever is good to others is a torment to him another mans store is the envions mans want another mans health his sicknesse anothers praises his reputed dishonour 2. Other sinnes had some remission anger will spend it self in time hatred hath some end but envy never ceaseth fierce lions are tamed and become tractable but the envious grow worse and worse The more good Christ did the Jewes curing their sick healing their infirme and bestowing the word of life on them the more destructively did they envy him 3. It is the canker that blasteth friendship the corruption of life plague of nature the devill 's incentive to rebellion who because he could not in his malice hurt God assailed man it instigated Cain to murder Abel and the Jews to crucifie the Saviour of the world 4. It hath irrational effects it would stop up the fountaines and vaile the sunne-beames it regardeth neither bonds of nature civility or religion Rachel envied her sister Gen. 30. 1. Jacobs sonnes their brother Joseph Gen. 37. 11. the Jewes the very preaching and hearing the Gospâ—l Acts 13. 45. It is the rottennesse of the bones Prov. 14 30. it slaieth the silly Job 5. 2. it excludeth from heaven what should envy doe where there is nothing but love and rejoycing in each others happinesse 5. It is a perverse distemper of a sick minde making the envious looke on any good of others as it were with sore eies grieved with seeing It delighteth immens miseries as the flies feed themselves on others sores so the envious please themselves with discoursing of other mens faults or afflictions to the setting out whereof they will sometimes personate the mercifull as if they spake thereof onely in pity when 't is to vent their malice sometimes the just then will they seem zealous of Lawes and due punishment of delinquents when indeed they but turn judgment into wormwood and kill or robbe by lawes who durst noâ— with the sword or open violence sometimes they will assume the most holy protenoes appearing like that Endor deâ—ill in the holy Prophets mantle doing some things externally good that they may thereby achieve some greater evill so the false Apostles preached Christ of meere envy to Paul that they might thereby adde more affliction to his bands 6. It is at best but a fruit of the flesh Gal. 5. 21. meere folly Tit. 3. 3. devillish sensuall earthly Jam. 3. 14 15. a dangerous signe of a reprobate minde given up to destruction Rom. 1. 28 29. the most that envy can doe toward it owne satisfaction is but to grieve where others joy and possibly to hurt temporally with it own eternall destruction of body and soule it is no better then the spirit of Satan in the envious 7. This mischiefe sometimes obrepeth on the incautious good men Joshua envied for Moses sake David confesseth My â—eet saith he were almost gone for I was envious at the foolish when I saw the prosperity of the wicked c. Jeremie and Habakkuk were a little infected with this contagion which the Scripture remembreth to admonish the best of men to beware of this mischiefe which endangered such men 8. The acts thereof are unconsistent with right reason if we respect the supreme giver of that which stimulateth envy for how irrationall a presumption is it in man to controle the providence of God If Jacob dim-eyed for age would not permit his deare Joseph to change the imposition of his hands or to transpose the blessing at his pleasure how much lesse will the all-seeing God permit the envious man to alter his hands if wee respect the quality of the envied for is he evill whom thou enviest it were good reason thou shouldst pity him because his sinne makes him more wretched then all the world could doe is hee good how evill must thou be who caunt envy the happinesse of any good man or if wee respect the effect of envy which is hurtfull onely to the envious as I have noted For Antidotes against this venome 1. Put on Christ and be sure thou shalt put off envy it is the Apostle's rule Let us walke honestly as in the day not in strife and envying but put yee on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts thereof put on Christ by an holy imitation of him hee was meek and lowly in heart and therefore envied no man the meek Moses was so free from ambition and pride that hee reproved those that envied for his sake and wisht that all God's people could prophesie and that the Lord would put his Spirit upon them Christ loved all respectively love envieth not If we love for God's sake we shall never be grieved for any blessings which he bestoweth but wish them greater we shall neither undervalue others nor over-rate our selves as the envious doe 2. Learne in God's schoole there 's the best cure of envy it was a thing which troubled David to understand it Vntill saith he I went into the Sanctuary of God Here thou art taught not to value secular things too much to consider his hand which setteth up and pulleth downe to referre all thy desires to the advance of his glory to acknowledge the favours which he hath conferred on thee by Christ better then a thousand worlds which thoughts can leave no place for envy 3. Consider the end of those thou enviest David found in the Sanctuary that his enemies were not to be envied Surely said he thou didst set them in slippery places thou castedst them down into destruction remember how God mixeth bitter and sweet to all men in this life this man hath great riches but neither childe to enjoy it nor heart to use it this man is healthy in body with a sick soule this man thrives and layeth up wealth but with such a conscience as that the poorest saint is incomparably more happy another man riseth in honours it may be only to greaten his fall another is many waies prosperous to the world-ward but as the moon is then most darke toward heaven when shee is most light toward the earth and contrariwise so is it commonly with men the more gloriously they shine to us the more despicable they are to God who layeth up such terrible judgements for them that a soule in hell is as proper an object of envy as these glittering epuloe's who are hasting thither 4. Ever remember that wee are brethren members of one body whereof Christ is the head therefore wee must withall meeknesse support one another through love and mutually rejoice at each others good and so cast away the works of darknesse strife and envy 7. Impatience is
this is a prudent expectation of future good the fulfilling of all God's promises in Christ for this life and that to come This is a vertue infused into our hearts by the holy Ghost this is in God who cannot deceive as 't is written Be of good courage and hee shall strengthen your heart all yee that hope in the Lord. God's eye is upon them and they trust in him who will certainly perform his promise and happy are they the Lord taketh pleasure in them their expectation shall be gladnesse Prov. 10. 28. they have hope in death Prov. 14. 32. they are saved hereby Rom. 8. 24. hopes in any creature but hope in God maketh not ashamed because he is good to all them that trust in him this hope is not humane or conjecturall such as may be deceived but divine grounded on the infallible Word of God who is our hope The object of this hope is all that which God hath promised remission of sins grace glory all things necessary for this present life and the life to come the instrumentall cause hereof is justifying faith whence it springeth as it is written Faith is the substance of those things which are hoped for the supream end God's glory the subordinate our salvation and present comfort and that which serveth hereto the effect gratitude to God who begetteth us againe to a lively hope in Christ sanctimony 1 Joh. 3. 3. expulsion of servile feare dependance on God casting all our care on him fortitude in bearing afflictions joy in adversity The subject the saint of God onely faith and hope accord in the cause God's Spirit giveth both and in the certainty as we beleeve so wee hope they differ First in that faith begetteth hope and so in the order of nature is before hope Secondly faith looketh on the trueth of Gods promises hope on the goodnesse thereof as faith can have nothing but infallible trueth for it object so hope can have nothing but good faith apprehendeth the trueth hope patiently expecteth the fulfilling thereof the object of this hope hath foure conditions It must be 1. Good 2. Future 3. Difficult 4. Possible 1. Good whatsoever is not such may be an object of feare it cannot be of this hope now whereas there is a true good the object hereof so is there an appearing or seeming good which being not true causeth a vaine or impious hope as if a man hope for ease pleasure riches honours these are not true goods nor of themselves good but in their use the hope thereof therefore may be vaine and failing if a man hope for revenge on his enemy satisfaction of his lusts or the like this hope is impious and cannot but faile or make a man unhappy in the end but if we hope for Gods glory our soules health our comfort or what else is truly good it is true hope and shall attaine even where it seemeth to the world to faile as when we pray for some temporall thing which God seeth not good to grant as when Christ prayed that the cupp might passe from him when Moses hoped to goe into Canaan he was heard and Moses not defeated of his hope because in both God did that which was best and that is ever consistent with true hope which prescribeth not God but confidently expecteth either that which it hopeth or something better 2. Future Rom. 8. 24 25. joy is of things present or so presented as when we rejoyce in hope Rom. 12. 12. hope maketh that present by a prepossession of that which is to come for hope cannot be of that which is present 3. Diffâ—cult such are all things excellent it may be that deluded hope maketh it an easy step to heaven and salvation but they that doe indeed goe that way shall find it narrow and set with a world of difficulties that which in truth is hard designe and vaine hope feigne easy but nothing truly good is such 4. Possible that which is impossible to carnall reason may be hoped for because 't is possible to God therefore Abraham believed above hope and we look for the resurrection of the dead and some things which sinfull men think possible are impossible all things are possible to God which he will doe and he will doe all that he hath promised but some things God will not do and so are impossible God will not lie nor be unjust for that importeth impotency which is in any measure evill in it declining from God so that to hope that those things which God hath said concerning secure sinners shall not come to passe is a vaine hope for 't is impossible for God to be untrue To resolve to sinne and yet to hope for pardon is a vaine hope because it is impossible for God to be unjust a severe document for presumptuous sinners who will enjoy their lusts and pleasures glut themselves with revenge and yet hope when this life's scene is done the few petitions of our epilogue shall purchase favour no no thou that with purpose to sinne prayest God to be merciful doest in effect pray God to be unjust and indulgent to an impenitent sinner which being impossible it concerneth thee to arise from sleep and shake off all deluding and vaine hopes that thou maist lay hold on the true and never failing which is the anchor of the soule laying hold on the land of the living entring in within the vaile ease of sorrow griefes asswager afflictions comforter despaires antidote helmet of salvation bond of breaking hearts Faith's perspective the soules attourney sent before to take livery and seisen of our heavenly inheritance the Neho where we take a view of the promised rest the faithfull spie to discover the holy land bringing us the tastes from Escoll the fruits of the spirit the possession which they have who have no more and yet are rich 4. Concerning hope these rules must be held 1. Prepare thy selfe hereto with the loines of your minde girded with resolution and sobriety with purity of life For every one that hath this hope purgeth himselfe as hee is pure True hope and resolution to live in any known sin are incompatible the holy man's hope never faileth finally the Heathen could say Fortune hath often deserted the innocent but good hope never 2. Hope to the end or perfectly the perfection of hope is perseverance we must waite for the adoption the redemption of our body though deferred hope make the heart sick though it tarry waite for it shall surely come what ever the tryall be resolve with Job though he kill me I will wait on him we are Christ's if we hold fast the confidence rejoycing unto the end though through humane frailty thou sometimes feare yet be confident When I was afraid I trusted in thee feare and hope may dwell together specially where feare of God
shall we report of thee to our King replyed Say there is a man in Athens who can hold his peace at supper 'T is true a wide eare and a close mouth belong unto the wise though callings and occasions are herein very considerable if a pastor fear to warne his auditors of sinne hee becommeth guilty of their blood who perish therein their rule is to be discreet in silence and profitable in word that they neither speak things to be concealed nor conceale that which should be spoken Incautious speech leadeth men into errour and indiscreet silence leaveth them therein I speake here of private interests wherein three things excellently become a man wisdome in the minde modesty in the countenance and silence in the tongue it is a safe abstinence How often do we or ought we to repent of our words how seldome of our silence In passion we are too apt to speak grief hath many tongues and it is not easie therein with Aâ—ron to hold our peace though very advantagious which the heathens seemed to intimate in placing the image of Angeronia with the moâ—th bound up on the altar of Volupia to shew that they who do prudently conceale their sorrowes and anxieties by patience shall attain comfort 't is great wisedom neither to take notice of every injury nor to publish every griefe 6. Let thy words be few and opportune not as a fools who careth not what but how much hee speaketh speak only that which thou certainly knowest and thereof that which is necessary and no more To heare much and say little giveth credit and weight to that which thou speakest whereas no man much regardeth a man prodigall of words when a long winded Orator had delivered a tedious embassy to Agis and demanded what answer he should carry back Tell them said hee that I was as long silent as you speaking seldome doth the hearers attention and patience hold out in long discourses it is often with them as with the Philosopher who said to a railer insultingly crying after his tedious reviling him have I sufficiently curried you Sir truely no for I marked nothing of that you said It was the wise mans observation A â—ooles voice is known by multitude of words and in the multitude of words there wanteth not sinne hee that hath knowledge spareth his words The empty cask soundeth lowdest and hee that worst can will speak most certainly because they love to heare themselves they cannot reasonably think that any man willingly yeeldeth his eares to be afflicted with their braying hee that speaketh much letteth slip some things foolishly a wise man never speaketh too much nor a fool too little It were to long too reckon up the several evill proceeds of talkativenesse how many mischievous discoveries of secrets come form hence How many schismes factions contentions One gave it for a reason why Lycurgus gave enough yet but few lawes to the Lacedemonians because few lawes are sufficient for them who speak little A necessary point of consideration in these sad times wherein most mens eares have runne out into tongues and that impious liberty hath set the world on fire As thy words must be few so let them be reasonable that may be well spoken at some time in some place on some occasion to or before some persons or by some man which wanting these seasons becomes unsavoury odious and dangerous a word spoken in due season how good is it It is ever a shame to speak foolishly and many times mischievous to speak that which if seasonably might be wisely said Cicero might have contemn'd bloody Antonie's sword had he spoken alwaies as foolishly as once he did Let eminent men be ever cautious what they say the obscure idiot may with little hazzard say any thing the Autors name stampeth a deep impresse of good or evill a puny orator seldome staines his desk with blood 7. Let thy speech be for matter modest not impudent true and peaceable not offensive and giving matter of conâ—ention and quarrel savouring of meeknesse and humility not insolent religious not profane The speech is the mindes index out of whose abundance it floweth and so obscenity not onely bewrayeth an evill heart but corrupteth the hearer howsoever some are so desperately infected with this sinne that they have no sense of danger but count it good wit and immodest behavior good breeding and that 't is a shame not to be impudent yet the Spirit of God which cannot erre arrangeth foolish talking and undecent jesting with fornication and that with privation of the kingdome of heaven Secondly let thy words be true the wicked are of lying tongues now whether it be a pernicious lie against faith charity or good manners which advantageth one and hurteth others or a jesting lie which is told solâ mentiendi libidine out of a pleasure in lying or out of an habituall lability and sliperinesse of tongue or unfaithfulnesse of a bold memory or a vaine ambition to please the hearer or an officious lie which whether it hurt none or advantage some to keep or get money to preserve life or any thing else of a friend all lying is sinne and hurtfull to the lyar at least who therein is a childe and imitator of Satan it is one of the things which God hateth the pernicious lic is indeed most devillish but sinfull is the most excusable of all lies for wee may not doe evill that good may come nor distrust the Providence of God as if he could not provide for his just meanes Not only impious but vaine is the lying which so many thinke lawfull because gainfâ—ll for the getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death All lying is condemned by the God of trueth who will shut lyars out of heaven Revel 21. 15. therefore it behoveth thee 1. To have trueth in thy inward parts to set the heart-searching God ever before thee and a watch before thy lips to say nothing before thou have throughly examined the trueth thereof to consider God's justice on lyaâ—s for whose sake he hath a controversie with the land so that seldome do lyars unto the second generation thrive upon the face of the earth all the lyar saith is a building upon quick-sand and cannot long stand to deceive that 't is an odious brand of dishonor insomuch as when hee speaketh trueth hee is not beleeved but truth it selfe is suspected for his sake 2. To pray to the God of trueth with Agur Prov. 30. 8. to remove far from thee vanities and lies 3. To depend on Gods providence and trueth so as not to lye for thine owne or any mans sake 4. To avoid that Athenian fancy of telling news specially evil strange or incredible 5. To be no tale-bearer Pro. 18. 8. Levit. 19. 16. Pro. 26. 20. Ezek. 29. 2. Pro.
not on theâ— Cursing is the language of reprobates the bitterness of a malevolent heart overflowing the tongue these vices as they are fearful sins so dangerous symptoms of an impious soule loathsome habits such as could not become an heathen Mahumetan why any Christian should think them gratefull I could never understand 8. Let thy study be in Gods word acquaint thee with his oracles and make their language familiar to thee so shalt thou finde an holy savor in them beyond all excellency of the tongues of men and if thou give thine heart sincerely to obey them the holy Ghost will derive thence a sweet influence into thy tongue and so season thy heart that all the tempters suggestions shall be bitter to thee 9. Lastly because even the answer of the tongue is from the Lord who made the mouth pray him to heale thy natural corruptions to sanctifie thy heart and tongue and watch thou over thy selfe according to all these and the like rules A Praier O Lord God my helper and guide of my soule to thee are all the fruits of my heart and lips praise and thanks-giving most due touch thou my tongue with a coale from thine altar purge my sins and take away mine iniquity thou hast the key of David which openeth and none can shut open my lips that my mouth may shew forth thy praise remove far from me vanities and lies a deceitfull tongue bitternesse reviling injurious unpeaceable profane uncharitable and all unhallowed speeches which may any waies displease thy holy Majesty or hurt my neighbour heale the corrupt fountaines of my soule season them with true wisedome and sanctity cause thy word to dwell â— leâ—tifully in mee set a watch before the doores of my lips that no corrupt communication may proceed thence but that onely which may relish of thy good spirit administer grace unto the hearers and give good example unto my brethren to the advancement of thy kingdome and the comfortable assurance of my conscience before thee through Jesus Christ our blessed Lord and Saviour Amen CHAP. XXII Of external actions in general § 1. Whence good Actions are How requisite How regulated § 2. Rules concerning them 1. THe Actions of men are the proceed and fruit of their thoughts as we owe sanctimony to God and our consciences within so doe wee good example to our neighbour in things external as Christ saith Let your light so shine before men that they may see your good works and glorifie your father which is in heaven 2. Good actions proceed from sound faith without which they cannot be good nor pleasing to God for whatsoever is not of faith is sinne faith apprehending Christ to the justification of our person maketh our workes acceptable to him so farre as they are fruits of regeneration and uniting us to Christ giveth us a capacity of his spirit sanctifying and enabling us in some measure to overcome sinne and doe that which is holy in his sight therefore the Scripture saith Shew mee thy faith by thy works which yet saith also a man is justified by faith only without the workes of the Law 3. Though the best of our works cannot justifie us before God because they are imperfect yet are they never severed from true faith and they are the way to Gods kingdom though they cannot be the cause of our arrival there therefore to the yong mans quaere who would be justified by workes Christ answereth Keep the Commandements thus hee convinced him who had not yet learned the righteousnesse of faith which saith Beleeve and thou shalt be saved Thereby shewing that yet he wanted something who excelled many men in most things and therefore must seek salvation in something else that is by faith as also that the way to heaven is onely by sanctity this is a condition not the cause of our salvation wee can never be saved for it because our best is imperfect nor without it because wee owe our best endeavours to Gods honor 4. It is not enough to intend or speak good Satan is contented either that men should draw neer unto God with their lips if their hearts he farre off or that they speake well if they will doe evill Words at best are but feminine vertues workes are masculine of these the spiritual Pharoah giveth charge to smother them but we desire to convert our words into actions and not onely to speak but to doe holy things 5. Actions humane natural or civil are no otherwaies here concerned then as they are in order to the moral and so regulated by the Law and holy Word of God in the affirmative or negative precepts which is the onely rule of all our moral actions toward God or man neither example of others prescription universality of consent nor commands of men may carry us against the expresse word of God these have place onely in those things which Gods law alloweth commandeth or leaveth arbitrary Concerning thy actions in generall these Rules are to be held 1. Neither propose nor doe any thing evil or unjust for any worldly gaines honors or pleasures because it is an undeniable losse to get the world with the losse of thy soule what can secular honors advantage thee when God condemneth thee when all the world cryeth thee up when opinion of the multitude canonizeth thee for a Saint or applaude thy actions as the people Herods speech for more then humane Gods Angel may smite thee and the wormes destroy thee What are pleasures in their birth they look toward a precipitate end and the change of this scene serveth onely to aggravate the misery Dives heard in hell Sonne remember thou receivedst good things present remembrances of pleasures past embittereth the torments 2. Make God's Law thy counsellers in all things weigh all thy purposes hereby before thou â—ut any thing in execution resolving to do nothing but that which is there permitted or agreeth thereto David could not enterprise before he had consulted God's oracles not the very â—eathens but would send for the doubtful Effataes of their priests When the word of God is our rule we will not set up strange gods in our hearts as they doe who adore their owne inventions in will-worship and voluntary religion wherein all even the most zealous and painful actions as pilgrimages superstitious fasts foolish penance and idolatrous oblations or costly dedications shall be rejected with a Who required this at your hands The Lord will not be pleased with thousands of rams or ten thousand rivers of oile for saith the Prophet hee hath shewed thee O man what is good and what the Lord requireth of thee In religious acts as wee have noted God left not Israël to their owne wills in the least things but commanded See thou make all things according to the pattern shewed thee in the mount Also when God's word is our rule wee will neither lay snares upon
Lord God wee humbly pray thee for Christ Jesus sake to pardon all our sins and failings in our dueties this day strengthen our faiths unto our ends and in our ends Suffer us not for any tryals to fall from thee neither lay thou more upon us then thou wilt make us able to beare cheerfully create clean hearts in us renew right spirits mortifie all our corrupt affections subdue and subject them all to thy holy will and pleasure enable us daily more carefully and holily to serve thee so that the neerer we draw unto our deaths the more conâ—idently we may rest assured of immortality and eternal life in the world to come assist us with a measure of thy grace proportionable to our tryals so that at our last houre against all the feares and terrors paines and sorrows of death we may be enabled to render up our soules into thy gracious hands in full assurance of thy mercy and our redemption and salvation in Jesus Christ. Blesse the universall Church specially that part thereof in Great Britan and Ireland let thy blessing and mercy rest on this family from the first to the last Keep us bodies and soules forgive all our sins let our sleep be refreshing and comfortable this night grant us grace to plant all our confidence in thee that wee may love thee fear thee and rest in thee assured of thy gracious protection whose providence sleepeth not into thy hands O Lord wee commend and commit our selves bodies and soules all that we have and are sleeping waking living and dying let us be ever thine through Jesus Christ our Lord and blessed Saviour AMEN An Evening Praier for a Family more enlarged O Lord God great and glorious who hast made the heavens thy throne and the earth thy foot-stoole God of justice and mercy terrible in thy wrath against obstinate sinners but long-suffering and of great mercy to them who with sincere hearts can seek thee and thy saving health our miseries compell us and thine owne gracious mercy inviteth us wretched creatures to call upon thee in the day of trouble But O Lord thou art a God of pure eies and canst not behold iniquity and wickednesse in which as we are conceived and born the children of wrath disobedience so have we continually walked therein and wherewithall shall we now come before our Lord and how our selves before the high God a thousand burnt-offerings and ten thousand rivers of oile cannot satisfie an infinite justice for the sinne of one soule and we are a sinful nation a people laden with iniquity wee have forsaken the covenants of our God and provoked the holy one of Israel to anger wee have gone backward and revolted more and more from the sole of the foot unto the head there is no soundnesse in us but dangerous wounds bruises and putrifying sores ripe for the lancet of thy judgments so that we deserve to have this good land laid waste that we who have forsaken thee should as thou hast threatned be consumed with the sword famine and pestilence until this numerous people be leâ—t as a cottage in vineyard a besieged city like Sodom and Gomorrha sad monuments of the fire of thine indignation that thou shouldst take no delight in us when we tread in thy courts and appear before thee with petitions for mercy but that our oblations of praise and incense of praiers should be abomination and our solemne assemblies a tâ—ouble and wearinesse unto thee that when wee spread forth our hands and make many praiers with strong cries thou shouldst hide away thy face from our miseries and stop thine ears to our cries as we have done ours to those gracious conditions of mercy which thou hast continually offered us by thy Prophets whom thou sentest to warn us that wee might retur from our vaine and unprofitable wayes and not die wee humbly acknowledge that such are we that the severest curses of the law and all the judgments sealed up therein are due to us confusion and helplesse destruction in this present woâ—â—d and unspeakable torments in hell fire in the eternity to come And now whereas wee must all appeare before thy judgement seat what shall wee plead before thee O thou great and just Iudge of all the world what can wee but guilty what shall wee say unto thee O merciful preserver of men what can wee more then be merciful unto us for our Lord Jesus sake Wee know O Lord that wee neither doe nor can deserve any favour at thy gracious hands whom wee have so often and so wilfully provoked to shew thy justice on our sinnes but therefore didst thou give thy sonne Christ Jesus that his merits might satisfie for us wee condemne our selves that thou maist spare us for his sake who dyed not in vaine O Lord though our iniquities testifie against us deale with us according to thy name wee have sinned against thee O thou hope of Israel and the saviour thereof in the time of trouble wee acknowledge our sinnes are for greatnesse unmeasurable and for multitude innumerable but as is the price of our redemption so are thy mercies infinite abhorre us not for thine owne mercy sake thou art our strength and refuge in the day of affliction correct us not in thine anger chasten us not in thy heavy displeasure but heale us that we may be saved Lord though we have many waies failed yet thou knowest all things thou knowest that the desire of our soule is to thy name and to the remembrance of thee through thine owne grace giving us that desire we would above all things in the world become so holy that we might no more displease thee O our God who only canst make us holy and unblameable give us ability to do that which thou hast given us grace to desire thou hast caused us to put our confidence in thee O God who canst not deceive trust let us not be disappointed of our hope restrain not from us thy zeal thy strength and the multitude of thy mercies and compassions O Lord our God if thou wilt thou canst make us clean cleanse us from all our iniquities that we may put away the wickedness of our doings from before thine eies that we may indeed cease to do evil and learn to do well that thou mayest make our scarlet sins twice died in original and actual guilt white as snow in Salmon that we may consent and obey and so enjoy the good things of this land and not be devoured by the sword as we are this day for our transgressions Though we deserve that the fire of thine anger should consume us as the stubble that our root should be as rottennesse and that our blossom when we hope should go up as the dust until our cities become desolate and our houses without a man because we have cast away the law of the Lord of hostes yet O Lord unto thee belongeth mercy and the issues from death though thou hast been terrible in thy
and how canst thou correct thy children for imitating thee when thou doest worst in teaching by example When they learne cursing swearing profanation intemperance rude and foul language which hath cost many a life obscence and â—ilthy talke irreligion and neglect of all good duties from parents they think themselves justified by their sins Hence usually is hatched an evil egge of a bad bird a corrupt and cursed seed Hence cometh it to passe that children doe not more commonly inherit their fathers patrimonies then their vices and sooner are they possessed of these then them those come to them after their fathers death these in their life so have they descended to them true vices before those things which are but falsly called good Woe worth such parents and miserable are their children beyond those who by their parents impious superstition passed through those Moloch flames wherein a soon dying body perished but here is the danger of body and soul eternally perishing in hells unquenchable fire The heathen would have taught these seeming Christians better Let nothing said he uncomely to be spoken or done so much as touch these doors within which there is a childe If any evil in thy family happen to be done it ought with much discretion to be drawn to a present example of detestation of that sinne as the Spartans woont to shew their drunken servants to their children that by their discomposed deportments and loathsome deformity they might learn to detest drunkennesse 10. Pray continually for thy children O that Ismaël might live in thy sight cryed Abraham Gen. 17. 18. Job rose up early every day to sacrifice for his sonnes lest they should beare some inexpiated sinnes Job 1. 5. Thine owne experience of the folly and frailty of youth their ignorance pronenesse to error and sinne their many dangerous temptations should stirre up thy natural affâ—ctions to this duety unexcusable before God are they that neglect it and damnable they who instead of praying for them curse them on inconsiderable and lesse grounds then that which instigated Micha's mother thereto Jud. 17. 2. No wonder said the heathen that so many children prove impious seeing they grow up among their parents curses It is true the causelesse curse shall not come and that God can turn a Balaam's curse into a blessing yet Jotham's curse fell on the wicked Shechemites and heavily fell good Noah's on Cham and his posterity yea impious parents commonly see the fruits of their rash curses in their childrens ruine 11. Look on thy children as the blessings which God hath given thee we are all the sonnes of Time which devoureth all it own brood we have here â—o continuing city wee must all part again until wee meet in eternity when God took away Job's dear children he said The Lord gave and the Lord hath taken away blessed be the name of the Lord It is no little bitternesse to flesh and blood to loose hopeful children but we must in such case consider how much more happy they who rest in Christ are then we who survive to mourne for them It is one of the most incongruous acts of a reasonable soule to bewaile those whom wee beleeve blessed Next we must consider God's justice afflicting us for loving things humane too much and his mercy in taking them away from evils to come disburdening us of the care he entrusted to us for a time nor can any say what a childe may prove there are Adoniahs and Absoloms still sweet children but rebellious men there are lovely Dinahs and fair Tamars pleasant children but in their maturity bitter break-hearts Neither may wee sorrow as men without hope wee have not lost them but their company for a time David who bewailed an impious sonne bitterly comforted himself in the death of his harmless infant I shall go to him he shall not return to me Do not deceive thy self God hath given thee a short use not any lasting propriety in things secular when they told a prudent heathen of his deare sonnes death he replyed I knew I had begotten a mortal sonne Thou canst not want examples of mortality in thine own family wherein thou missest many of thy Ancestors and friends let nothing seem unsufferable or strange to thee which is both common and inevitable be sure thou want not the true use thereof which is a due value of all things present and making haste to provide thy selfe and children for a better life in the want of a good childe rather rejoice that thou hadst such an one then lament that hee is gone into God's kingdome of glory before thee while thou enjoyest their company remember to instruct them for eternity he said true An aged father is a fugitive pleasure and so are yong children thou knowest not when they goe out of thy sight whether ever thou shalt see them again till thou meet them in the kingdom of heaven there all teares shall be wiped from thine eies there shall be no more sinne sorrow curse nor fear of deaths parting deare friends there shall be blessednesse without measure or end A Parents praier for his Children O Lord God everlasting father of mercy of whom is named the whole family in heaven and earth abundant in goodnesse and trueth shewing mercy unto thousands of them that love thee and keep thy commandements Give mee grace to be upright and holy before thee that it may according to thy promise who canst not deceive go well with me and my children after mee Thou who art the God of my fathers and hast preserved me from my mothers womb who hast blessings in store for all that fear thee for their generations who depend on thee plant thy fear in every one of their hearts and sanctifie them bodies and soules whom thou hast given mee so that in whatsoever state and condition thy providence shall set them it may be my comfort and assurance that they are thy faithful and elect servants that thou maist be pleased to dispose of them as thine own to their several places and callings to which thy fatherly providence hath assigned them Lord season their tender years with grace and trueth help them and blesse them with blessings of heaven above and the earth beneath and let my blessings prevail above the blessings of my fathers give them assurance of their adoption in Christ Jesus keep them and order their steps in the way which thou wouldst have them walke in let thy faithfulnesse and mercy be with them all the daies of their lives be thou a father and rock of salvation unto them keep them by thy sanctifying spirit holy and sincere before thee uphold them that their foot-steps slip not be thou the guide of their youth keep their tender years from sinne and shame take not thy mercy and thy trueth from them preserve them from the houre of tentation in life and
a measure as thereby to know the things that are freely given thee of God thou shalt finde that Blessed is the man whom the Lord chasteneth and teacheth in his law that hee may give him rest from his daies of adversity 3. In sense of spiritual wants aske thy soule whether ever thou hadst that whereof thou now feelest the want if thou hadst be assured it shall revive againe and finally overcome as it is written Whosoever is born of God overcometh the world and this is the victory that overcometh our faith And this sense and sorrow is a certain token of thy recovery and soules health as that seven times neesing of the Shunamites sonne before hee opened his death-closed eies was of his lifes returning If thou never yet hadst the grace whereof thou now beginnest to feele the want it appeareth by this sense that now thou shalt have it and this trouble of thy soule is but as the moving of Bethesda waters a certain signe of an healing power descended thereinto 4. Aske thy conscience as the Prophet saith Hast thou not procured this unto thy selfe this of which thou complainest of hast thou not neglected the appointed meanes Suppose want of faith perplexe thee hast thou not carelesly heard the Gospel hast thou layed it up in a carefull heart hast thou valued it and begged it fervently and frequently of God above all things in the world Thou complainest of want of the spirit of praier hast thou not neglected this duety in times past doest thou duely prepare thyself thereto doest thou use that vigilancy which Christ enjoined Watch and pray by re-calling thy profane and wandring thoughts from their extravagancies and in all attention of spirit fixing them on Jesus Christ thou feelest the want of sanctification in thy heart tongue and actions Ask thy conscience if thou hast not heretofore buried the checks thereof for some vaine pleasure or profit's sake If thou wouldst have the effect cease remove the cause God will have his ordinances duely observed wherein they shall never want their promised effect 5. Ask thy conscience whether thou doest not live in some grievous sinne It is but folly to cry out of the heat and still cast oil on the fire if it be an Achan's wedge hidden search for the cursed thing and the plague in thine own heart in the cure whereof thou shalt be comforted if it be a sleeping Jonah cast him over-board as Eliphaz said If thou return to the Almighty thou shalt be built up thou shalt put iniquity farre from thy tabernacles the Almighty shall be thy defence then shalt thou have delight in the Almighty and shalt lift up thy face unto God thou shalt make thy praier unto him and he shall hear thee The rules of practice are 1. Heare God's word preparedly that is as hath been said renew thy repentance and pray for a blessing thereon heare it reverendly and attentively faith is by hearing so is sanctification Gods spirit working upon his own ordinance to make it active thereto The very cause why so many hear so often and so few so seldome practice and receive true comfort thereby is because they prepare not but are like men that sow among thorns 2. Let faith and all other graces be precious to thee for his sake whom it apprehendeth God will never bestow his inestimable gifts on men who sleight and undervalue them how few set a right estimate on precious faith the spirit of praier or memory of good things till it be too late things of this world are rated high enough but where is the man that riseth early late takes rest eats the bread of carefulnesse ventureth sea and land to get faith and sanctity doe but thou so value and desire these best gifts and God will not with-hold them from thee Psal. 84. 11. 3. Jesus said Hee that beleeveth in mee out of his belly shall flow rivers of living waters that is the abundant graces of the holy Ghost labour for this faith but if thou wilt attain it endeavour to remove all lets and obstructions thereto resolution to continue in any known sin and true faith are inconsistent Hardnesse of heart is like the great stone on the mouth of the well at Padan-Aram which keepe men from the refreshing waters these must first be removed sin in the affections is like a venemous toad in the mouth of the fountain stopping up the waters of life 4. Consider God's work in thee by comparing thy condition with others thou art possibly not heard in thy prayers not to say Doest thou aske according to his will I say mark Gods work which is to save thee and make thee eternally blessed if he do that by a means which he knoweth best Wilt thou be impatient with Naaman if thou art not healed and helped according to thy way which thou proposest Is it not enough that hee will do that which is best for thee and canst thou judge so well of that as God nay but subject to God's good will and infallible wisedom thou maist erre in asking who hath not but hee cannot in giving for the best it may be hee seeth best to try thy perseverance patience whereof I confess I know no harder object then opinion of his not hearing our praiers It was no small tryal when David cryed out My God my God why hast thou forsaken mee why art thou so far from helping mee and from the words of my crying It was the greatest when our Saviour repeated the same Moses was denied entrance into Canaan but received into heaven the cup did not passe away from Christ but Gods will was done in the work of mans redemption and so hee was heard Thy faith beareth many sharp charges of the tempter mark Gods work therein Doth hee not even by this means more confirm it Is not every temptation as the shaking of the trees which loosning the ground maketh them take the deeper root thou feelest great defects of sanctification and thence many dubious conflicts between the spirit the flesh making thy soul cry w th Rebecca perplexed with her wrestling twins why am I thus despair not but consider Gods work thus he forceth thee often to fly to him and to consult his oracles thus hee exerciseth thee to humility without which the most excellent graces could not save thee He that prayed for Peter fallen could have kept him from falling into that sin but thus he kept him from presumption and fitted him to confirm his brethren 5. Begge holinesse of God who hath said Aske and yee shall have it is a vehement motive hereto to consider that God is holinesse and certainly hee cannot chuse but love his own image in us and give us that which hee loveth it pleased God that Solomon before riches revenge and life it selfe begged of him Wisedom so that he did not only grant his request but over and above gave him riches
he may neither perplexe nor disturb it Lord whose providence sleepth not preserve us and ours sleeping waking living and dying that in every estate it may appeare wee are thine through Jesus Christ our Lord. AMEN The prayer of a wounded spirit against temptations O Lord God Almighty all-seeing examiner of the heart and reines who knowest before wee aske what wee have need of who by thy holy spirit helpest our infirmities who know not what to pray as wee ought and thereby makest requests for us according to thy will with nnutterable groanes which thou only understandest helpe my infirmities endite my praiers and restraine the busie malice of the tempter Direct my praiers as incense in thy sight let them come into thy presence through Jesus Christ our onely redeemer and advocate Trueth it is O Lord that all things shall worke together for the best to them that love thee and are called according to thy purpose for thou hast said it and that it shall be good for mee which thou doest to mee I am confident O my God that it shall once appeare that it is happy for mee that I have been in trouble when after the tryal of my faith and exercise of my patience thou shalt give mee the quiet fruits of righteousnesse I beleeve that they shall not finally miscarry who trust in thy mercy this is the voice of my faith in thee whom I beleeve and know to be the God of trueth but O Lord thou best knowest that I am also fraile flesh and blood full of infirmities feares doubtings and failings because mine iniquities have taken such hold on mee that I cannot looke up they are more in number then the haires of my head so that my heart faileth mee neither have I to deale with flesh and blood onely Lord thou knowest those unseen powers of darknesse which wth restlesse encounters assault my soule to destroy it O Lord God of my salvation be not thou farre from mee shew thy power and deliâ—iver mee from the messengers of Satan which are too mighty for mee rescue mee bridle their insolent malice binde the stâ—ong man and deliver thy vessel from his usurping tyranny that I may in every faculty of my soule serve and please thee pardon all my sinnes for thy holy sonne Jesus sake who died for mee heale my wounded soule which hath to the present sorrow of my heart so often sinned against thee hide not thy face from mee in the time of my trouble forget not my bitter affliction which maketh mee goe mourning all the day long while the insulting enemy oppresseth mee thou art my King command deliverances I am poore and needy destitute of helpe and strength to resist Satan's fiery darts put thy whole armour upon mee that I may be able to stand arise for my helpe O thou Preserver of men redeeme mee from the devouring lyons mouth for for thy mercy sake thinke upon mee make haste to helpe mee make no long tarrying O my God suffer mee not for any tryals to fall from thee lay no more upon mee then thou wilt give mee strength patience and perseverance to beare cheerfully confirme mee unto my end that I may be blamelesse unto the day of our Lord Christ give mee a blessed effect of and issue out of every tryal that the more thou permittest mee hereto the more certaine experience I may have of thy mercy and the greater assurance that thou wilt never faile mee nor forsake mee that I may through him who hath by suffering vanquished death hell and him who had the power of death overcome all these spiritual wickednesses which fight against my soule I have trusted onely in thy mercy holy Father who hast ordained strength in the mouths of babes and inâ—â—â—s strengthen mee unto the end that my heart may rejoyce in the salvation spare mee that I may recover my strength put thou a new song into my mouth that I may praise thee for my deliverance and declare unto afflicted sinners what thou hast done for my soule Lord heare mee and have mercy upon mee Lord who art ever more ready to give then wee can be to aske deny not the requests of a poore sinful soule crying unto thee for Jesus Christ his sake our only Lord and Saviour AMEN CHAP. XXIX Concerning the guidance of the minde in the encrease of wealth § 1. Afflictions common their fruit in good men Poverty a great tryall riches great temptations commonly mistaken § 2. How to guide thy selfe in the encrease of riches or a full inheritance 1. TEmporal afflictions are common to the just and wicked wee are here like the clean and unclean in Noah's ark shut up in one condition into afflictions wee goe like Israël and the Egyptians into the red-sea to events most contrary deliverance or destruction to the saint they are but as the raine to the arke the more it fell the more that was lifted up Being sanctified they give understanding and are though rough-handed yet excellent masters of vertue like biting frosts to the trees restraining the luxuriant sap and rendring them more fruitfull 2. Among other afflictions in this life want and poverty as among temptations wealth is not the least These are commonly the minds Scylla and Charybdis the two great and antient diseases of Republicks Families and incautious soules there being great hazard in either concludeth a necessity of a right guidance of the minde herein so great as that the wise man deprecated both extreames Give mee not poverty nor riches Having spoken of those things which appertain to man are in man or incident to him within it is requisite that wee consider him in the discomposures which proceed from things external as poverty imprisonment banishment old age sicknesse and death In these first estates which I proposed my purpose is to lay down some rules directing how happily to use the one and bear the other 3. Because riches are great temptations and men are commonly deceived in judging of them too much admiring and affecting these and as much impatient of poverty whereas indeed they are neither absolutely good nor alwaies signes of an happy owner but good or evil according to their use and therefore are they commonly evil because as Aristides said Many use riches ill few can well therefore it highly concerneth those who enjoy encrease or great riches to mark and practice these and the like rules 1. If riches encrease set not your heart thereon Psal 62. 10. where they have the heart there is no place for faith charity humility equity modesty or honesty He saith not Get not riches but set not your heart upon them for so they carry it away from God many of the Saints have been rich but their rule was not to trust in uncertain riches all earthly possessions often change their owners often desert and leave them to wants The heathen Solon told Croesus as much though he could not beleeve
sinners death but his conversion Lord convert my soule remove my sins frame my heart affections and life according to thine own will thou who hearest the poor and despisest not the wretched captive visit all that are bound Lord our redeemer hear them in an acceptable time and help them in the day of salvation preserve the oppressed and despised of men say unto the prisoners Goe forth and to them that are in darknesse Shew your selves binde up the broken hearted proclaime liberty to the captives and opening the prison to them that are shut up comfort them that mourne let their deep sighing come before thee according to the greatnesse of thy power preserve thou them that are appointed to dye Lord lift thou up my head enlarge my feet bring me out of bondage that I may live to serve and praise thee in the assemblies of thy servants however thou pleasest to dispose of mee let all my sufferings redound to thy glory and my salvation give me patience to endure constancy to depend on thee firme faith to apprehend thy promises and hope to expect thy saving health Consider my weaknesse and lay no more upon mee then thou wilt enable mee to bear cheerfully sanctifie my afflictions and make them good to mee in the fruits of righteousnesse which thou hast laid up for all those who rest on thee Heare mee O Lord let my cry come unto thee and have mercy upon me through Jesus Christ our Lord and blessed Saviour AMEN A Morning Praier for prisoners O Eternal and Almighty God Creator Preserver and Governer of all things in heaven and earth before whom the Thrones and Dominions Powers Cherubims and Seraphims vaile their faces with their wings not able to behold the brightnesse of thy Majesty nor to comprehend thy being known to none but thine owne infinite wisedome At the blasting of the breath of thy displeasure the earth is moved and the pillars of heaven doe tremble yet in thy unspeakable mercy thou vouchsafest to looke downe from thy throne of glory and to take care for man yea the poorest and most despised among the sonnes of men and not only to bow downe a gracious eare to their petitions but to command them to call upon thee that thou maist relieve and deliver them to this end hast thou made so many instances of that word of thine The fervent praier of the righteous availeth much Such praiers have divided the Seas and made their swelling waves stand on heapes beat down the armies of aliants stopped the mouthes of lions restrained the devouring flames opened and shut heaven made the Sunne and Moone stand still converted the revengeful malice of enemies into pity and compassion broken the heavy yokes of bondage shaken off the chaines opened the prison doores and delivered those that were appointed to death so that thou hast not in â—ain sayed Call upon mee in the day of thy trouble so will I heare thee and thou shalt glorifie mee Lord thy mercy is not changed thine arme shortened nor thine eare heavy only our sins have separated between thee and us this is that filthy leprosie over-spreading every part and faculty of our bodies and souls which hath covered our mouths and hindred our praies from thy graecious presence turning away thy merciful eares so that as wee have not hearkned when thou spakest unto us by thy Prophets to warn us from the waies of death and destruction so thou maist justly refuse to heare our cries But O Lord God if thy mercy could have been hindred by mans sin thou hadst never elected him to salvation for thou fore-sawest all things from eternity to all times to come If any evil could have overcome thy goodnesse thou hadst never redeemed us with so great a price as the blood of thy sonne Jesus for thou fore-knewest that they to whom thou sentest him as a redeemer would crucifie the Lord of life if the iniquity of an impious world could intercept thy bounty this sun should not shine nor thy rain descend upon the wicked neither wouldst thou have preserved us this night past that we might now meet to call upon thee for mercy and deliveraâ—ce if thy justice had not given place to mercy we therefore humbly acknowledge thy goodnesse and our own vilenesse and unworthinesse and for thy mercy sake beseech thee to pardon and put all our sins out of thy remembrance that they may no more appeare to provoke thine anger to our destruction O Lord we know not what or how to pray as wee ought help thou our infirmities by thy holy Spirit who maketh intercession for us according to thy will with groanings inuterable it is the same spirit of thine which indited the praiers of thy Prophets and Apostles by which they obtained such marvellous things which now also moveth in and for thy poore afflicted children crying unto thee Good Father give us that lively faith fervency and evidence of spirit to which thou who art the God of trueth and canst not deceive hast made the promise of audience and attaining Lord shew us the effects of that good word which saith Ask and you shall have Now give unto us that aske forgive us all our sinnes and give us an happy deliverance out of the pressures which lie so heavily upon us Give us peace with thee in the testimony of a good conscience and if it be thy holy will peace with all men as thou hast passed by us with fire storme and earth-shaking indignation so now speake unto us in the still voice of thy mercy and compassion Lord if it be possible let this cup of anger passe â—rom us if not thy will be done Give us patience and perseverance give the blessed issue who givest the bitter tryal consider whereof thou hast made fraile man Remember that wee are but poore dust and earth and as the grasse soon withering away deale with us so here that wee may not faile of living to thee in this life and with thee in that eternal life to come And now O Lord who causest the out-goings of the morning and evening to praise thee wee bless thy holy name for thy gracious providence preserving of us this night past and giving us this present oportunity of presenting our supplications unto thee Good Father continue thy mercy to us and ours this day sanctifie us unto thy service direct all our thoughts words and actions so as that in the several waies of our callings they may all tend to the glory of thy holy name the good example of our brethren and the further assurance of our consciences before thee Lord blesse thy holy Church in all nations specially that which thy right hand hath planted in this Blesse Lord our several families let our innocency appeare as the light lift up our heads from these bonds and in thy good time restore us to them againe hear their praiers for us and ours for them and both for thy sonne Jesus sake O Lord who art the
God of all true consolation who defendest the fatherlesse and widowes leave them not comfortless be thou their guider and protector though thou pleasest to take us from them take not thy grace and holy spirit from us nor them and so thy will be done Blesse all those who any where suffer in the like durance with us blesse us all here present grant that wee may make a right use of our present afflictions that they may better us give us hearts to trust in thee what ever thou doest to us cheerfully to discern thy mercies in the midst of our corrections and ever to blesse thy holy name for that thou hast corrected and not given us over to final destruction Lord encline thine eare and heare Lord help us Lord consider in mercy and do it for Jesus Christ his sake in whose ever blessed name we conclude our petitions in that absolute forme of prayer which hee hath taught us in his Gospel saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. AMEN An Evening praier for the same O Most gracious and glorious Lord God we do not here appear before thee with any confidence in our own merits being such in respect of our unhallowed thoughts corrupt words and sinful actions as that if there were neither in earth or heaven among men or Angels any witnesse of our iniquities our owne consciences would accuse and convict us and if there were no other judge our own hearts could not but condemne us and thou art greater then our hearts and nothing can be hid from thee the just and all-seeing judge of the living and the dead who must all stand before thy tribunal wee therefore in all humility of soules appeale from thy justice in which wee can looke for nothing lesse then death and destruction the due wages of sin unto the sanctuary of thy mercy there laying hold on that altar on which thy sonne Christ Jesus was offered up a living sacrifice for us who were dead in trespasses and sinnes hee is that lamb of God which taketh away the sinnes of the world and that great Angel of the Covenant who in the precious censer of his merits offereth the praiers of the Saints as Sweet odors holy and acceptable to thee for his sâ—ke â—arden all our sinnes which have rendred us not onely lesse then the least of thy mercies but also worthy of thy severest judgments temporal and eternal for his sake let our complaints come before thee and from thy mercy seat 〈◊〉 thou our supplications which come not out of feigned 〈◊〉 but from the depth of our afflicted soules Trueth it is O Lord wee have procured all these miseries unto our selves and the bitternesse wherewith thou hast filled us is none other but the fruit of our owne inventions who have obstinately followed our owne vain and unprofitable waies refusing the guidance of thy good spirit and holy word recalling us to the paths of eternal life But O Lord God of mercy thou desirest not the death of sinners but that they may be converted and live thou art the sole fountain of holinesse every good and perfect giving descendeth from thee who art the father of light enlighten thou our understandings open our eies that wee sleep not in death sanctifie our depraved wills rectifie our sinful affections and subject them all to thine owne holy will and pleasure frame every faculty of our soules and bodies to a new and sincere obedience to thy law that wee may neither decline to the right hand nor to the left but may henceforth make strait steps to our salvation through Jesus Christ our Lord. In his name wee continue our supplications to thee in the behalfe of thy Church universal Lord gather dayly to her such as thou hast elected to salvation enlighten those who have not yet known thy name take off the vaile from the hearts of thy ancient people the Jewes that now neer the fulnesse of time they may see unto Christ the end of the law to every one that beleeveth both of Jewes and Gentiles shew more and more mercy in the confirmation of us whom thou hast called until our fulness be come in Discover and confound the man of sinne daily abolishing the mystery of iniquity by the brightnesse of thy coming the sword of the spirit and evident preaching the Gospel to all nations until thou shalt at thy second coming manifest thy selfe our Saviour and Redeemer and wipe all teares from our eies even so come Lord Jesus And now O Lord who lookest with a tender eie upon the pressures of thy servants let the sighing of the Prisoners come before thee and according to the greatnesse of thy power preserve thou those that are appointed to die be merciful to us here present before thee we have indeed at thy hands against whom wee have sinned deserved this rod but O our God correct us in mercy not in thine anger for what are wee in thy hands and who can stand before thee when thou art angry Wee have not rendred unto thee according to thy goodnesse wee have surfeited on the sweet blessings of peace and abused our liberties not valuing the benefit thereof but vainly reckoning it among our hereditary possessions as if it might never be taken from us when we had freedom to goe into the assemblies of thy children the places where thine honour dwelleth to hear thy word and present our supplications unto thee Lord how often have vain pleasures or worldly profits detained us or coming before thee how seldom have wee returned with any fruits of amendment therefore doest thou now teach us by wanting these comforts their estimate which wee would not know while wee enjoyed them But O good God seeing thy fatherly corrections are not to destroy but to amend us give us now good understanding by these chastisements give us discerning spirits that through these afflictions we may look up to the hand that smiteth us and by our corrections gain a true loathing and detestation of all the sins for which thou art displeased with us Lord if it may stand with thine honor enlarge and deliver us in mercy restore every man to his own family to the mutual comfort of us and ours that with them we may praise thy holy name and better serve thee then ever wee have done if otherwise Lord proportion our patience to our tryals forsake us not in our sad distresses be thou ever present with us that we may rest assured of thy mercies give us peace of conscience and a blessed freedom from the bondage of sin that wee may therein know that neither stone walls nor armed guards can shut thy holy spirit the comforter from us nor bar our praiers from ascending up to thee Lord as our tryals encrease encrease our comforts in thee so that as the more it rained the more the arke was listed up in which thou hadst enclosed those whom thou didst thereby save in a
not on her with honour tender love and duty nothing can fully recompence the ingratitude of this generation of Vipers their Mothers sorrow and destruction but hell Gods children love and honour his Ordinance in their parents For direction and comfort before their Travaile let Women 1. Spend the time of their expectation as they would doe the howers of their last day in hearty repentance for all their sinnes making their peace with God labouring to strengthen their faiths by recounting the comfortable promises of God in Christ Jesus rendring themselves with patience meeknesse and confidence into his mercifull hands who alone can keep them strengthen and comfort them in their paines and make them joyfull Mothers 2. Consult with God in all their fears and sorrowes as Rebecca did by the holy scriptures which are his Oracles giving certaine and infallible answers conference with the prudent Saints meditations and ascensions of the afflicted soule into Gods gracious presence 3. Reconcile themselves to all those whom they have injured by repairing them what they can for it is a condition of their salvation in childbearing that they continue in Faith and Charity and if all must quickly agree with their adversaries while they are in the way then they specially who as they say of Seamen may be reckoned between the living and the dead and in hazard of a sodaine convention at the barre by the end of this life 4. It must be a grave document as to all so specially to married Women of modesty and chastity I know not what comfort the adultresse can have who bringeth forth her Husbands irreparable injury her own shame Children of Whoredomes the indelible staine of their blood and their posterities dishonour all this with paine and horrour or more dangerous stupidity of a sinfull conscience whereas the good conscience of the chast is the soules rest bed of perfumes Garden of spices sorrowes lenitive griefes faire havens the soules Paradice and afflictions sanctuary with which though they have externall sorrowes yet are they blessed happy is the way however rough and fearefull by which they come to eternall life as the externall prosperity of the wicked can never make their waies better then destructive and unhappy So neither can any afflictions sorrowes feares or paines of the elect make them lesse then truely blessed because all these are but as the stepps in Jacobs ladder whose last shall land them in the presence of God as it is written we must through much tribulation enter into the Kingdome of God 5. Let them pray frequently and fervently that God would be pleased to measure their sufferings by that assistance which he will give them strengthen them to their labour mitigate their paines grant them a speedy and safe deliverance that they may enjoy the blessing of propagation to the encrease of his Kingdome the glory of his holy name and their eternall rejoycing after their temporall sorrowes which hee hath appointed them A prayer for Woemen in or neere their Travaile MOst glorious and holy Lord God almighty creator and mercifull preserver of all thy creatures who hast commanded the weary and heavy laden to come to thee and promised by the sonne of thy love and truth Christ Jesus to ease them we prostrate our selves before thy throne of mercy with bended knees and trembling hearts yet with assurance of thy faithfulnesse to performe who hast freely promised Truth it is O Lord when we consider our own deservings we can look for nothing but the severity of thy justice and rejection from thy gracious presence that thou shouldest take no delight in us when we come before thee but that the spreadiâ—g out of our hands in Prayer should be a trouble and wearinesse unto thee we confesse that destruction of body and soule by all those judgements which thou hast denounced against the first sinners is due unto us if thou enter into judgement with us we accuse and condemne our selves as most vile and utterly unable to stand in judgment before thee the searcher of the heart and reines and most unworthy of the least of those favours which our necessities compell us to beg at thy mercifull hands in confidence that thou wilt not breake the bruised reed reject the penitent nor condemne them who condemne themselves we renounce our selves that we may be found in the righteousnesse of our Lord Jesus It was he ô blessed Father who being the eternall Word Wisdome and Power by whom the World was created and is still sustained yet to save us miserable sinners and so his enemies was made flesh for us became man to set us free took on him the forme of a Servant to sanctify and redeeme us from sinne begun in our conception and encreasing from our birth vouchsafed to be conceived in the Virgins wombe by the Holy Ghost and to be borne the man of sorrowes to suffer the severity of thy wrath against sinners 't was he that dyed for our sinnes and rose againe for our justification that thereby he might pull out the sting of death and change the judgements into fatherly corrections 't was he that became a curse for us to redeeme us from the curse of the law that by his stripes we might be healed that the blessing the promise of the spirit the comforter might come on us through faith in him for his sake holy Father be reconciled to us for his sake encline thy gracious cares to our prayers now according to thine own appointment calling on thee Thou hast indeed threatned the first sinner to multiply her sorrowes in her travailes and that sentence as the sinne in which we fell is become hereditary in paines sorrow feare and anguish in these bitter effects of sinne we acknowledge thy just judgements but Lord correct us not in thine anger consider the frailty and infirmity of this poorâ— dust and earth wherewith thou hast clothed us consider not what we have done but what thy holy Sonne Jesus in that sacred flesh indivisibly united to the Godhead hath suffered for us accept his obedience who hath done and suffered all things which thy determinate counsaile had before all worlds appointed for the worke of our redemption We are unworthy to be heard but Lord heare him ascended into heaven to take possession thereof for us and now sitting at thy right hand a faithfull mediator for us and bearing the remembrance of us before thee he is truely God able to heare and help all them that call upon him faithfully and truly man who hath had experience and can be toucht with a sense of humane miseries for his sake heare us speaking the same things to thee here on earth which his own spirit helping our infirmities both dictateth to us from heaven and presenteth to thee for us in heaven Lord for his sake helpe us give us true and hearty repentance assure us of our sinnes remission and our discharge from the curse and rigor of the law
thee away in thy daily sinnes will like a tender father pitty thee when thou art not able to pray he will remember what thou hast prayed yea what Christ Jesus sitting at his right hand then speaketh for thee when thou hast most need of a mediator when stupified with paines of approaching death thou canst not utter one word for thy selfe then hee will open the heavens to thee and give thee a cleere sight of those joyes as he did S. Stephen then will he give his holy Angells charge over thee to receive thy soule breathed out of thy gasping body to convey it to his gratious and ever blessed presence This world is full of labour sorrow misery there 's no rest here heaven is the arke to which the tired dove the holy soule returneth for rest the morall men seemed to know it who placed their Temple of rest without the gate of Agony How much more must we who beleeve that we shall live eternally with Christ who shall come to save and give us life in death Even so come Lord Jesus AMEN A Prayer for him who hath recieved the sentence of death in himselfe O Lord God almighty preserver of man father of the spirits of the just God of all true consolation the hope of Israel and deliverer thereof in the day of trouble who givest a gratious eare to the afflicted faithfully calling on thee through him whom thou hast appointed to be the only mediator betweene thee and Wretched man Christ Jesus the righteous I humbly acknowledge that I have nothing of my selfe to present unto thy Majestie but confession of mine owne vilenesse nothing in my sinfull flesh but corruption matter of severe judgement to thee who art a God of pure eies and argument of terrour and despaire to my selfe most impure in sinne was I conceived and borne a child of wrath and disobedience my whole life hath abounded with that which bringeth forth fruit only unto death I have not done the good which thy sanctifying spirit made me willing to doe the evill that I would not I have done I have not rendred unto thee according to thy goodnesse when I would summe up my sins they so much exceed all numbers that my heart faileth mee my conscience telleth me of my wilfull neglects of thy service and disobedience to thy word concluding my whole life no better then sinfull but how many waies I have offended thee when I observed not thou only knowest how many are the failings which though I through spirituall blindnesse and carnall security have not observed that I might judge and condemne my selfe for them thereby to prevent thy severe judgement shall yet by no meanes escape thy strict examination and now O Lord what can I more doe then humbly beg thy pardon condemne my selfe renounce all confidence in the world and plead only thy mercy and the merits of thy sonne Jesus for my justification Lord looke upon me through him in whom thou art well pleased Nothing can be past or future to thy eternall wisdome look therefore on his bleeding wounds who did not in vaine dye for me let thy justice be satisfied in his obedience and suffering for all my sins And now O Lord seeing according to thy sentence on all mankind the time of my departure hence draweth high I humbly acknowledge this fraile condition to be the due wages of sinne which brought mortality into the world but thou who didst put thine owne image on me hast not made me for so short a life only as thou givest unto the beasts which perish thou hast no need of my miserie nor advantage in my destruction nor could so inestimable a price of my redemption as the blood of thy holy sonne Jesus be given for that which thou wouldst have perish eternally He must surely live for whom the resurrection and the life of Christ Jesus died Lord therefore seale up my redemption in my afflicted heart now that the Bride is neere send those holy comforters faith and assurance of thy mercy to adorne his own temple to lift up the everlasting doores of my soule that the king of glory and Lord of life may come in and change my vaine love of the world to love of heaven who will change my vile body that it may be like his own glorious body let me hence forth live his life no more mine own assured thereby of the repaire of mine inward man to a joyfull resurrection and life of glory that he may be to me in life and death advantage that in full confidence of my union with and interest in him I may be willing to bee dissolved that I may be with him O holy Saviour who hast through death abolished death and him that had the power thereof take from me all carnall feare by bringing life and immortality to light unto my conscience thou that hast in thy hands the keyes of death and hell restraine the tempters malice and mischievous charges of my sinne-wounded soule make me faithfull unto the death and assure mee of the crowne of righteousnesse laid up for all that love thy appearing Raise me now to the life of grace that the second death may not touch mee And though thou bring this fraile flesh to the dust of the earth yet let not death have dominion over me Though it must to the appointed time separate my soule from this decaying tabernacle of clay let neither life nor death things present nor future seperate my soule from thee and thy Christ. I acknowledge thy mercy who justly mightest have taken me away in my sins by some sodaine and untimely death or set me who am by sinne a sonne of death in the condition of those who in horrour of a restlesse conscience and bitternesse of spirit seeke death and cannot finde it but O good God whose eye is upon them that feare thee to deliver their soules from death in whose hands are the issues thereof seeing thou hast thus long spared me now accomplish thy mercy in me be thou my God for ever and my guide unto my end and comfort in my end now when my heart trembleth in me the terrours of death are fallne upon me give me the long expected fruits of my hopes proposed to me in thy word O blessed Jesus who art the death of death now shew thy selfe my Saviour take from my afflicted soule the sting of death assure me of victory loose the paines allay the feare and sorrowes and sweeten the bitternesse of death untill in my enjoying thy presence it be swallowed up in victory O holy Saviour who hast had experience of all our miseries for sin wiâ—hout sin and hast admitted us to be baptized into the similitude of thy death and resurrection let me now feele in my languishing soule the power thereof O Christ whose humane soule in thy passion for my redemption was heavy to the death now mercifully consider my infirmitie who am going the way of all flesh now give
a weapon in one hand and a building instrument in the other that wee may at once desend and ediâ—ie 3. Compose thy body to such a reverend posture in respect of Gods presence and the testimony of men and Angells who behold thee that thou maist thereby contribute to the Minister hearers the assistance of thy devout gesture attention countenance and voice as occasion serveth to say Amen 3. After hearing 1. Lay up the seed in a faithfull memory least the evill one come take it away and leave thee fruitlesse that thou maist be a doer of good works and not a forgetfull hearer and so bee blessed indeed as 't is written Heare therefore O Israâ—l observe to doe it that it may bee well with thee lay that to heart which thou hearest throughly applying it to thy selfe as if God pickt thee out of all the congregation to speake to thee that he might draw thee to repentance and salvation thus must thou lay up his words in thine heart and hald fast that thou hast received thou learnest only so much as thou remembrest excuse not thy selfe upon a bad memory thou seldome forgettest where thou seriously lovest where is that old man that hath forgotten where he hath laid his gold Use the best meanes by repeating writing calling to memory some things at least when thou commest home thou shalt in this constant practice â—inde thy memory amend 2. Meditate and examine how thou hast profited by hearing in case thou finde hardnesse of heart and baâ—rennesse in thy soule be not discouraged God hath his times Moses smote the rock at Horeb twice before it would yeeld at last it sent out abundant streames of living waters God speaketh once and twice and man perceiveth not line must be unto line and precept unto precept happy he who once resenteth give it not over still practise the beast which ruminateth not was reputed uncleane the morall is they are wicked who call not oft to minde that which they have heard Be constant in examination of thy selfe after every sermoÌ„ thou hearest to dresse our selves we are contented often to consult our glasse how well and decently 't is done how few doe it after hearing If thou wilt doe thy selfe right herein thou shalt at last feele the power of Gods word in thy soule Doth any enquire how shall I knowe when I heare the word as I ought The signes are 1. Joy of the holy Ghost so went the shepheards home so the Eunuch so many of the faithfull 2. Desire to heare more as those happy converts Act 13. Act 17. 32. the spirituall eare is not satiate with hearing when good Josiah had heard the Law read he gave present charge goe and enquire the Lord for us 3. Profitting by the sincere milke of the word growing thereby from strength to strength from grace to grace 4. Faithfull resolution to doe all that which thou hast learned as Israel once professed otherwise it had beene better never to have knowne the holy commandement it being lesse sin to be ignorant of Gods word then to despise it knowne Herod did many things but his dispensation with one sinne overthrew all the rest 5. Hearty and unfeigned repentance such as we read of in the Jewes at Peters sermon Act 2. 37. such as is commanded Rev 3. 3. 6. Filial feare of God this is the end of speaking and hearing to feare God and keep his commandements is the whole duty of man 7. Readinesse to impart to others what we have learned that they may teach their children said Moses Deut 4. 10. so did holy Abraham his family 3. Lastly againe commend thy soule to God that hee may send thee the former and later raine upon the seed sowed in thine eares to enable thee to bring forth happy fruitsthereof to make it powerfull and comfortable to thee in life and death A Prayer before hearing the word O Lord God eternall who hast laid the foundation of the earth and formest the spirit of man within him who art the father of light and causest the Sunne of righteousnesse to shine unto people sitting in darknesse in the region and shaddow of death that the glorious light of the Gospell might appeare to them that they may therein knowe thee beleeve see thy saving health and bee fruitfull in good workes to thy glory and the assurance of their own hearts before thee wee humbly acknowledge that we we are most unworthy of the least of all thy mercies specially of that light of truth which thou hast abundantly and long bestowed upon us seeing wee have not yet brought forth fruits worthy amendment of life but have walked every man in the stubbornesse vanity and security of his owne heart as if we had not knowne thy will thou hast allured us with promises and deterred us from our wicked waies with threatnings and sore afflictions accordingly sent upon us but wee have answered all with contempt security adding transgressions to transgressions till they have beene multiplied over our heads ascended up into thy presence and thence with wilfull hearts and violent hands pulled downe thy severe judgements upon-our selves as appeareth this day so that in our own consciencâ—s we doe deserve to heare that sentence on the barren tree cut it downe and cast it into the fire why keepeth it the ground barren That thou shouldst give us over to our owne vile affections and destruction of body and soule by taking away the comfort of thy word from this sinfull nation by permitting those sonnes of confusion who of our selves have risen up speaking perverse things still to prevaile against the unity of this Church and State that thou shouldst send us strong delusions who would not receive the love of the truth that thou shouldst suffer a fearefull darknesse againe to cover this land that night should be to us for a vision and darknesse for divination that the Sunne should goe downe upon our Prophets whose words and ministry we have so much sleghted and contemned and that the day should prove darknesse over them that thy word should become a savour of death to us and every prophesie wee heare rise in judgement against us O Lord we cannot be ignorant that our obstinary is such as that thou who art an holy and just God canst have no pleasure in us we have so often stopped our eares to thy law that we may well expect that thou wilt not accept our offerings and incense of prayers in our distresse who have wearied thee with our words and drawne neere to thee with â—eigned lips bâ—t our hearts have beene far from thee we are become the border of wickednesse and thou hast beene sore displeased with us because we have not hearkned to thy Prophets who cryed to us to turne from our wicked waies we have indeed not layed their messages to heart but refused to hearken and pulled away the shoulder we made
lawes if thou wilt grant them Naaman's plea only God be mercifull to thy servant herein and sometimes Herod Ahab Pharoah will have certaine fits of seeming devotion and repentance the frozen serpent will not sting then mens corruptions appeare when opportunity gives them birth The Interrogatories to be propounded to thy conscience are 1. Doth sinne raigne in thee so that thou yeeldest a willing obedience thereto or doth it tyrannize over thee there is an immense difference between these all men sinne but sinne raigneth onely in the unregenerate let not sinne raign in your mortal body the regenerate sin but that which I doe I allow not for what I would that I do not but what I hate that I doe the evil which I would not that I doe aske thy conscience therefore whether thou wouldst have done the evill which now woundeth it if not it is no more thou but sin that dwelleth in thee 2. Doest thou loath all sin because it is contrary to God's holy will and rather because thou lovest God then because thou fearest his judgments doest thou not only grieve for every sinne which thou hast committed but also for the pravity and corruption of thy will and the infirmities of flesh and blood disabling thee to the purer service of God feare not in Gods esteeme thou art not what thou loathest and wouldst not be neither will God ever condemn thee for that which hee hath given thee grace to loath and condemne in thy selfe for if wee would judge our selves wee should not be judged The unregenerate man loveth sin however hee fear and hate the punishment thereof the regenerate hateth it therefore God will not judge him for it as our Saviour said to the penitent sinner Joh. 8. 11. neither do I condemn thee go and sin no more 3. Wouldst thou fain be holy and is it thy hearts desire to serve God sincerely so that thou canst say with the Church Isai. 26. 8. The desire of our soule is to thy name and to the remembrance of thee Doest thou hunger and thirst after rigteousnesse be assured thou shalt be satisfied Doest thou in the inward man consent to the law of God be confident a true desire to be holy speaks a man such in Gods esteeme our present best perfection is not that wee are holy but that wee would be such 4. Hast thou respect to all Gods commandements so that thou doest not in thy heart dispense with any of them for pleasures profits or any secular advantage sake but wouldst fain keep them all be comforted however Satan's delusions beguile thee and thine own corruptions sometimes betray thee yet a little to serve God without exception or dispensation to any sinne concludeth a man regenerate the denomination following the better part as appeareth in Paul's expression of himselfe in the same case Rom. 7. 25. With the minde I my selfe serve the law of God but with the flesh the law of sinne that is groaning under the tyranny thereof not dispensing with its reigne 5. Doest thou resolve to doe thy uttermost endeavour to avoid sinne God accepteth the will for the deed David said I will keep thy statutes and I have sworn and I will perform it that I will keep thy righteous Judgments it is evident he did not so but certain that he would have done so 6. Doest thou conscionably and diligently use the meanes to know thy sinnes as by an home-applying the word to thy conscience for by the law is knowledge of sinne Doest thou carefully avoid all occasions and incentives moving thee and leading thee thereunto Hee hateth drunkennesse in vaine who will not refraine from the company that led him thereto if thou hate adultery look not on the lascivious let her not take thee with her eie-lids the harlots eie is the adulterers snare Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart either looking love not or loving look not saith Isidore Come not neer the door of her house Prov. 5. 8. Occasion is lusts pander 7. Aske thy conscience whether it can presume to sin wittingly and willingly and whether it can be quiet in any known and unrepented sin if it be unquiet feare not this very unrest of conscience which so much affrighteth thee is a principal mark of a good conscience it is true as the women sang of Saul and David Saul hath slain his thousand but David his ten thousand so despair hath cast away some but presumption many thousands more 8. Hath not thy conscience at some times in some good measure been comforted by a sweet assurance of thy interest in Christ resolution to leave all thy sinnes peace with God and salvation by the merits of Christ wee must not alwaies judge of our state by present sense there are certaine houres of tentation wherein the light of grace is fearfully eclipsed to our sense and the stupid or afflicted conscience feeleth no present comfort of Gods spirit which yet in due time shall return and compensate our trials with greater advantage of assurance then wee had before 9. Lastly examine thy conscience whether that after thy fearful tryals and esteeme in the midst of them thy refuge be not to God in earnest and hearty prayer to have mercy on thee comfort and confirme thee yea sometimes when hee hath not for a long season shewed thee any countenance and seemed to reject and not regard thy earnest supplications thou hast resolved not to give over crying unto him but with Jacob thy soule hath said I will not let thee go untill thou blesse mee Happy man hee that gave thee that spirit of praier and perseverance will assuredly hear thee as he did the Cunanitish woman and accomplish his work in thy salvation The conclusions necessary to be considered hereto are 1. God's judgements are ever just I when flesh and blood say with Nicodemus How can these things be when thee too curious inquests after them are to be stayed with a Nay but O man who art thou that repliest against God and so also his mercies are as the unsounded déepes beyond all apprehension of carnal reason often curing by wounding and afllicting the guilty conscience comforting by terrifying bringing to glory and immortality through corruption killing sinne in the flesh by death the fruit of sinne and bringing to heaven as I may say by the gates of hell and feare of damnation 2. The most grievous sinnes committed in ignorance and unbeliefe after repentance are no arguments to despair Neither fornicators idolaters theeves covetous drunkards revilers nor extortioners shall inherit the kingdom of heaven and such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God Paul was a blasphemer persecuter and injurious man but