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
thee Lord despise not as I have justly deserved thine owne handy worke but mercifully repaire all my decayes it is indeed life everlasting to know thee and thy Sone Iesus but none can know thee but those to whome thou pleasest to reveale thy selfe Lord open mine eies that I sleepe not in death shew the light of thy countenance upon mee make mee to know thee in a comfortable participation of thy grace and communion of thy holy and sanctifying spirit that I may worship thee aright by serving thee sincerely take off the vaile from my heart in the reading and hearing thy holy word which testefieth thee give mee a constant assurance of thy gratious favour toward me and a comfortable sense of thy presence ever with me that in all my thoughts words and actions I may ever set my selfe in thy holy presence and walke with thee in purity of heart and sanctimony of life assure me of my interest in thee that I may in life and death depend upon thy fatherly providence that I may know that thou art my God my Saviour and mercifull preserver Lord thou art neere every one of us in thee we live move have our being Thou passest by us and we see thee not thou art about all our paths knowest all our waies the words we speak what ever we doe and the secrets of our hearts specially thou art neere unto them that call upon thee in truth thou wilt not conceale thy selfe from those who faithfully seeke thee and thy saving health which seeing none can doe except thou draw them Lord finde us that we may seeke thee and seeking finde thee Draw us with thy preventing grace that wee may follow thee and supply us with that strength that wee may not seeke thee in vaine good Lord manifest thy selfe and reveale thy will to us that doing it faithfully we may at last with all thy Saints and holy Angells enjoy thy blessed presence wherein is the fulnesse of joy for ever and ever through thy only sonne our Saviour JESUS CHRIST AMEN CHAP. IV. Of that which we are to beleeve concerning § 1. Iesus Christ Gods only sonne our Lord. § 2. Conceived by the holy Ghost § 3. Borne of the Virgin Mary THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it when Peter confessed Christ to be the sonne of the living God Christ replied upon this Rock will I build my Church and the gates of Hell shall not prevaile against it that is this confession shall be an unmoved foundation of them that beleeve All that beleeve in him shall receive remission of sinnes Act 10. 43. So Paul said to the Gâ—aler Act 16. 31. Beleeve in the Lord Jesus and thou shalt be saved and all thy houshold and that upon excellent ground for God dwelleth in true beleevers 1. Joh. 4. 15. and the confession hereof maketh the Church of God as the blood of Paschal Lambe did the doores of Israel that the destroyer might not enter as the red clew did Rahabs house distinguishing it from the rest of perishing Jerico 2 In the Articles of our faith wee finde foure titles of our Saviour 1. Jesus 2. Christ. 3. God's only Sonne 4. our Lord. 1 This name Jesus in the Hebrew Jehoscua a Saviour which the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other languages Jesus signifieth his office which was to save his people from sin and death eternall it was preâ—igured in the type which bare his name Joshua to whom the leading of Israël into Canaan and the division of the inheritance was received Moses stood on Pisga and shewed the people the holy land But Joshua led them in the law shewed us heaven and the holy way to it but it brought nothing to perfection by reason of our infirmity Rom 8. 3. but Jesus Christ condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in us and wee bee saved in him so all the Prophets give testimony to him that as I noted through his name all that beleeve in him shall receive remission of sinnes for the chastisement of our peace was upon him and with his stripes we are healed This name was given him by the father and brought from heaven by the Angell Gabriel thou shalt call his name Jesus he is the only Saviour Neither is there salvation in any other for among men there is given none other name under heaven whereby we must be saved He only is able perfectly to save them that come unto God by him So often then as wee heare of this sweet name Jesus we must remember all the comforts through him acrewing to us that in no affliction nor death it selfe we despaire seeing that he beareth not that name in vaine 2 The second title of the Sonne of God is Christ which signifieth annointed as also the name Messiah doth The Law and custome was to ancient Kings Priests and Prophets Exod 9. 7. 30. 30. 23. 24. and therefore is Christ eminently and above all others called the Lords Christ or annointed Psal 45 7. Isai 6. 1. Luk 4. 18. Act 10. 38. Kings and Priests thus annoited were types of Christ the annointed not with bodily oile compounded of Mirrhe Calamus and Cassia but with the spirit of God which he receaved without measure as a fountaine to derive graces to others he was appointed of God to this triple office to bee a King to governe and preserve his people a Priest for ever who was once for our redemption the Priest sacrifice and altar first to offer up himselfe a sufficient sacrifice to expiate the sinne of the world and then to mediate and appeare before God for us as the great Master of requests to present our petitions to get us audience by his never-dying merit as t is said his blood speaketh better things for us then the blood of Abel that cryed for revenge this for pardon and attonement And lasâ—â—y he was appointed a Prophet to reveale and teach us his fathers will for that kingly Priesthood and holy kingdome in which consisteth our eternall peace and happinesse was to be established by the Scepter of his word and vertue of his holy spirit with which he was annointed his annointing as a Prophet importeth that he who is in the bosome of the father eternall God took on him an humane nature annointed with the fulnesse of the spirit that he might reveale to us the will of his father concerning our redemption and salvation and thereby manifest that great mystery which had been hid from the beginning of the world in darke shadowes and representations untill the fulnesse of time so preaching peace to them a far off and to them that were neere and that he might effectually teach us by his holy spirit and ministry of the word and sacraments unto the
prosperous rich mighty and glorious 3. Thus would he be borne poore to make us rich to expresse his love to us 4. Thus he would teach us humility how intolerable is the pride of sinfull man repining at some wants when the sonne of God was thus humbled for our sins 5. He would have this difference betweene his first and second comming first he descended like raine into the fleece without noise he came not then to make any externall politicall â—â—changes in the kingdomes of the world but only to overthrow the spirituall kingdome of Satan and to worke not the Jews temporall redemption as they dreamed but their eternall salvation who beleeve in him both of Jewes and Gentiles And so the manifestation of Christs birth was not to the kings or great Doctors of the Law but to poore shepheards first though not by men but glorious Angels Having considered these things we must learne 1 To subject our reason to the word of God in assurance that all things are possible to him which he will and certainly true which he speaketh Thou wilt say but how shall I doe that I may be assured thereof I conceive these rules very necessary here in 1. That thou understand this word is not discerned by any light but by the same spirit which indited it Therefore said our Saviour when the spirit of truth is come He will lead you into all truth These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God whereby hee might bee able to discerne those things which are not otherwise then spiritually discerned 2. If thou read or heare the Gospell be sure thou bring a beleeving heart resolved in this one principle at least Gods word is certainely true though many particulars are above my apprehension it is but lost labour for him to take the holy word of life into his hand who is resolved to beleeve no more then that which he can bring within the reach and dimension of his own carnall reason which erreth grosly in many things obvious to common sense 3. In this as many other matters necessary to be beleeved the onely way being to apprehend by faith doe thou not attempt the examination of all by reason but rather renounce it as unable to measure these things as thou art to take up the vast ball of earth into thy hand or measure the orbs of heaven by the span the rather in this because the holy Ghost hath told us it is the great mystery of godlinesse God manifested in the flesh 4. Lastly remember when ever thou commest to read or heare of how high a consequence that is to which thou art come it is no vaine word concerning thee but thy life and salvation if thou beleeve and obey or thy destruction on the contrary and thou wilt easily be perswaded to prepare thy selfe by earnest prayer to God for his assistance and blessing who only hath the key of David which openeth and no man can shut the want of this one duty is the cause of so much unbeleefe and impiety in so abundant a light of the Gospell as we had long amongst us 2 That thou know that Christ thus conceived and borne hath sanctified our conception and birth in sin thus are the fountaines of our naturall propagation healed holy wedlock declared an undefiled bed and sacred virginity interressed in eternall attendance on Christ the Lambe of God 3 To be contented in every estate and comforted though in a dejected considering to what Christ descended for thy sake 4 To prepare and magniâ—ie the inestimable love of God shewed us in Christ. So did the holy Angels Luk 1. 46. 47. Luk 2. 14. 5 Where thou hast the promises of God for thy assurance not to feare how impossible or improbable soever they seeme to flesh and blood they shall be fulfilled in their appointed time and manner How impossible did this promise seeme to carnall reason a Virgin shall conceive and beare a sonne the ' B. Virgin her selfe was herewith posed how can this be Yet was it fulfilled in the fulnesse of time though many ages after the promise made Though he seeme to delay yet expect it that cannot faile which God promiseth so also thinke of the promises of thy resurrection and eternall life what ever carnall reason witty to its own destruction or the malitious tempter can object against the word of truth in due time it shall be fulfilled CHAP. V. What we are to beleeve concerning § 1. Christs suffering under Pontius Pilat his crucifying death and buriall § 2. His resurrection § 3. Ascention § 4. Sitting at the right hand of God the Father § 5. His comming to judge 1 THe humiliation of Christ is considerable 1. In generall comprehending all that he suffered in the forme of a servant the whole curse of the Law all kindes of aâ—â—lictions both of body and soule quae à peccato sunt non quae ad peccatum all the effects of sinne without sinne as in his birth circumcision subjection to men temptations blasphemous contradictons and contumelies desertions of friends and most injurious malice of enimies apprehension of his fathers wrath against sinne the paines of death and torments of hell all that which is incident and due to sinfull man sin onely excepted whereby he became the man of sorrowes 2. In particular that which he suffered under Pontius Pilat the then Roman deputie for that Province 2 Concerning the generall we must observe 1. That the divine nature though personally united to the humane suffered not but only the humane yet the suffering is attributed to the person and sometimes to the deity by reason of the communication of proprieties and union of the two natures in one person so God is said to have purchased the Church with his own blood because his blood who is truely God and man was shed for the redemption of his Church As the Athenian Codrus disrobing himselfe and falling into the enemies quarters in the habit of a poore man with a burthen on his back that he might steale a death to make his people conquerers according to the Oracle which said that people should overcome whose king should be slaine in the battle So Christ assumed the forme of a servant and became of no repute so bare he the Crosse that his own knew him not but slew the Lord of life that in his death who so loved us wee might be more then Conquerers He was impatible in his deity therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering now because the worth of his passion was to be estimated from the united deity therefore his temporall and short suffering was of infinite merit to redeeme and free us from that which we should
to the people in scorne and diâ—ision the chiefe Priests and Officers lead the peoples suffrages ringing out their crucify him crucify him Pilat startled as by his dreaming wives admonition so more at their mentioning his being the sonne of God goeth againe into the Pretory reexamineth him seekâ—s to deliver him yet for feare of complaint to Caesar so powerfull an adversary to good conscience is the love of this world against his often acquitting him as innocent he once for all condemneth him us guilty and delivereth him to the popular rage to crucifie him 8 They lead him away bearing his Crosse to Golgatha the place of skulls called also Calvarie where some thinke Adam was buried but others are of a contrary judgement One thing is certaine it was the area damnatorum and place of execution and it is most likely that Gods providence so disposed that he should there be crucified as there to set up the Trophe of his victory on the Crosse in that where sinne and the punishment thereof had abounded in the execution of notorious malefactors grace should manifest it selfe in his suffering there and that most ignominious kinde of death so also that he might take away the curse from the elect so suffering and that it might be fulfilled which was spoken by the Prophet he made his grave with the wicked and was counted with transgressours Isai 53. 9 12. this place was without the city having a resemblance of that which was to come that is that the maine benefit of his passion was not to be shut up in Jerusalem but to be derived also to the Gentiles who were without so he suffered in the place of sinners that it might import his suffering for sinners other moralls the Apostle openeth as to teach us to goe out of our carnall affections and love of the world to Christ and so he shewed himselfe the only satisfactory sacrifice prefigured in all the legall sacrifices whose bodies were burnt without the gates of Jerusalem Here they crucified him betweene two theeves the one converting the other dying in his obstinacy having so done they parted his garments among them and cast lots for his seamelesse coat thus was fulfilled that of the Psal 22. 18. Jesus commended his mother to John thirsting they gave him vinegre to drinke as was also foretold Psal 69. 21. having received that he said it is finished that is all the types have their meaning accomplished and the justice of God is satisfied so bowing his head he gave up the ghost 9 The certainty of his death appeared when the â—ouldiers comming to breake the leggs of the other two finding him already dead they spared him that the Scripture might be fulfilled which saith a bone of him shall not be broken but pierced his side with a speare so that blood and water came out At this time the Sunne was darkned so fearefully that some are said to have concluded that either the Godhead suffered or sympathized with that which did so The vaile of the Temple rent to shew the way into the holiest made manifest and that the stop or middle wall of partition betweene Jewes and Gentiles is taken away The stones clave in sunder the graves opened the earth trembled And after his resurrection many of the dead Saints arose and were seene in the holy city to shew that in his death death was conquered and that the vertue of his resurrection should shortly after declare it selfe in the Saints rising from the death of sinne The Centurian seeing this acknowledged him the Sonne of God the multitude smote their breasts and returned home 10 Joseph of Arimathea begg's the body of Jesus takes it from the Crosse he and Nicodemus imbalme it put it into linnen cloaths with the spices and bury it in a new Sepulcher in a garden nigh the place the providence of God thus disposing to convince their malitious cavills who might pretend that either his resurrection was caused by the vertue of some other servant of God there formerly buried as one was at the touch of Elisha's bones or that it was some other rose againe not Jesus He was buried according to the Scriptures 1. Cor 15. 4. Psal 16. 10. thou wilt not leave my life in grave There were many witnesses thereof Joseph Nicodemus the women the Centurian with his band the Jewes sealing the tombe Thus he descended to the lowest step of his humiliation that he might follow death into the heart of his dominion and conquer him in his imperiall seat destroying as it were with his own sword the Goliah who had the power of death as it is written O death I will be thy plagues O grave I will be thy destruction that he might sanctifie our house of rest taking away the horrour of the grave the curse of death being abolished and the dead loosed from their bonds as shall appeare in the appointed houre We are next to beleeve the first degree of Christ's exaltation in that he rose againe from the dead the third day according to the Scriptures 1. Cor 15. 4 reckning the later part of the first day the second entire and the beginning of the third So Christ told his Disciples that he must goe to Jerusalem suffer many things of the Elders and be killed and raised againe the third day this was so publikely knowne before his death that his enemies remembred and spake of it so that this was the reason why they sealed up and set a guard upon the Sepulchre God so disposing that they should be made witnesses of the truth thereof who most opposed it which had they not beene they might with lesse impudency have said his Disciples came by night and stole him away The Angell testifying his resurrection referreth them to that he had told them before the type also agreeth as Jonas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies and three nights in the heart of the earth so long he would lye in grave to manifest the truth of his death but no longer because he was not to see corruption and least the faith of his Disciples should by a longer delay have beene in hazard and lastly to fulfill his word concerning the same for the confirmation of our faith seeing his word concerning his own death and resurrection came truely to passe why should we doubt of the same word concerning our resurrection In this three daies the Deity was the middle band betweene the body and the humane soule that it might see corruption proper to sinners as before the humane soule was betweene the Deity and body in all he became a pledg of our incorruption and immortalitie in the life to come to consirme us herein he manifested himselfe to many after his resurrection by the space of forty daies See 1. Cor 15. 5.
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
direct to salvation comfort the soul and make a man truly wise but only that which cannot be false that only is the ground of faith whatsoever is lesse is but opinion at most this infallible certainty is only in the word of God who cannot lye Let others magnifie traditions of men I will learne my religion here who but God could teach me Gods will and the mystery of salvation If the Oratour did justly reprove him that learned Greeke at Lilybaeum not at Athens and Latine at Cilicia not at Rome how much more culpable are they who neglecting Gods word will elsewhere learne religion 3. God hath spoken at sundry times and in divers manners by the Prophets and Apostles whose writings the same his infallible spirit endited to reveale his will concerning the duty and salvation of man and for a constant and unchangeable rule of faith and manners leading to the same As when he had shewed the Israelites his power and providence to feed them with Manna from heaven hee commanded that a part thereof should be laid up for posterity in the golden urne so when those divine clouds the Prophets and Apostles had showred downe their heavenly food of soules the commission was to them all which was to some write this for a memoriall in a booke Exod 17. 14. write the vision and make it plaine upon tables Habac 2. 2. what thou seest write in a booke Rev 1. 11. write for these words are true and faithfull Rev 21. 5. This is that Manna which was accommodate to every Palate it was milke to the child and strong meat to the man the Scripture is for all estates ages and conditions 4. Though the Scriptures are the only infallible dictate of the holy Ghost appointed to be the rule by which to try all doctrines yet the preaching of the same word expounding applying it by the Ministers of Christ is likewise the ordinance of the same God assisted by a sufficient measure of his spirit to the edifying and salvation of the hearers so is it the power of God to salvation to every one that beleeueth he hath said it is not you that speake but the spirit of your father which speaketh in you and take heed unto thy selfe and unto the doctrine for in doing this thou shalt both save thy selfe and them that heare thee 5. As Christ was the Prophet which God promised to raise up which every soule must heare which will be saved so was and is his spirit now speaking in the Preachers of the Gospell See Luk. 10. 16. and as salvation is by faith onely so is faith by hearing and that by the Word of God and how shall they learne without a teacher or preach except they be sent and furnished of God when he sent the Angell to Cornelius he could by the same have instructed him concerning his will but he remitted him to the Ministrie of Peter so when Christ appeared to Saul on the way he could as easily have told him what he should do as send him blâ—nd to Ananias to restore him at once a double light but he would thus teach men a reverend esteeme and dependance on the ministry by which his purpose was ordinarily to bring men to faith and salvation To incite us to this duty of hearing let us consider that 1. As Aaron must be heard when he went into the holy place and the Prophet must heare the Word at Gods mouth and warne the people thereof upon paine of death so if they will not heare and be warned they wilfully perish 2. The Word is Gods Scepter of his Kingdome 't is his great mercy to give the light of the Gospell to a people as a starre to lead them to Christ when hee removeth the Candlesticke from others by nature as good as they The Queene of Saba said that Solomons servants were happy in that they might stand and heare his wisedome how much more happy are they who may in the Gospell heare the wisedome of Christ and be sensible of his saving power therein 3. This word as God owneth it for the dictate of his spirit and his ordinance so doth he indeed make it effectuall to convert the soule to make the simple wise unto salvation and the wise perfect and throughly furnished to all good workes 4. Hereby Satans Captives may be brought to repentance acknowledge the truth recover themselves out of his snare 2. Tim â— 24. to whom they must else like those care-bored servants be in vassalage for ever 5. The word of truth is safely heard though not alwaies so preached truth begetteth malice and so createth danger to the speaker where itching eares will not endure sound doctrine 2. Tim 4. 3. 6. It is the word of reconciliation 2. Cor 5. 19. the embassie of God to entreat us to be reconciled to him in Christ it profereth peace if we will embrace it if we hearken unto it as Jothan said God will hearken unto us it is the gladsome tydings of salvation the Gospell of peace Rom 10. 15. the savour of life to them who receave it as of death to them that reject it or neglect it every sermon setteth before us life and death blessing and cursing that we may choose as Fabius said to the Carthaginians when he shooke his robes In this bosome I bring you warre and peace choose which you will 7. The dangers are unavoidable to the refuser to heare this word 1. It is a desperate condition to be deafe to the ordinary remedy appointed by God to cure us read 2. Chron 36. 15. c. The Lord God of their fathers sent unto them by his Messengers rising early and sending because he had compassion on his people and on his dwelling place but they mocked the Messengers of God despised his words and misused his Prophets untill the wrath of God arose against the people and there was no remedy Therefore brought hee up them the King of the Chaldeans who slew their yong men with the sword c. See Jer. 19. 15. Jer. 29. 18 19. Jer 25. 8. 9. c. Levit. 26. 18. c. Deut. 21. 13. 15. Therefore did we heare a voyce of trembling and fear and not of peace therefore a voyce is heard in Ramah lamentation and bitter weeping for indeed hereby men desperately prevoke God Heb. 3. 16. It is the height of rebellion against him wherein they will admit of not treaty Deut. 1. 43. Isay 30. 9. the Physitians say deafnesse in a sharp fever is a signe of madnesse 't is nothing lesse here God will give them over to strong delusions to beleeve lies and be damned who will not receive the love of truth that they may be saved I will choose their delusions saith the Lord and bring their feares upon them because when I
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
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
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
promised to give Lord give therefore a gratious answere through Jesus Christ our Lord to whom with thee O Father of mercy and the holy Spirit the Comforter be all honour and glory in heaven and earth to all eternity AMEN Another private Prayer immediatly after receiving the Lords Supper LOrd make us thankefull for all thy mercies especially for the knowledge of thy sonne our ever blessed Redeemer and for these seales of our salvation now received Holy Jesus who even now from the right hand of the father hearest and beholdest what we have done according to thine owne institution in remembrance of thy death and passion forgive us all our failings and imperfections accept our wills to obey thee more perfectly and as thy selfe gavest the signes so give thou who only canst the powerfull effects thereof that every one of us may evidently feele the vigour and strength of this spirituall refection in our soules and consciences more and more to a full assurance of our interest in thee peace of conscience through thee sanctified wills and affections by thee and that candor of manners holinesse of words and actions which may cleerely shine in our conversations before all men to thy glory and our comfort in life and death Lord heare and help us Lord encline thy mercifull eare unto us and doe it for his merit who now intercedeth for us thy sonne our holy Saviour Jesus Christ. AMEN CHAP. XV. § 1. Of the Sabbath the name institution things considerable for the sanctification the beginning and ending reasons of Gods institution thereof § 2. Of the change to the Lords day now to be observed of Christians § 3. How we must now sanctifie it 1 SAbbath signifieth a rest from motion or worke hence this day set a part for holy conventions and the publike service of God is called a Sabbath thereto sanctified and hallowed by Gods appointment for every rest or cessation from worke is not the Sabbath of the Lord. 2. The Lord having perfected the worke of creation rested on the Seaventh day that is ceased from creation blessed it sanctified or appointed it to be kept holy by man as is repeated and interpreted in the morall law given by the ministry of Moses 3. In this praecept are considerable those things which are 1. Morall and Naturall 2. Positive and ceremoniall 1. The Morall part is that a seaventh day be set apart and kept holy for divine worship and rest from servill workes and this as all morall precepts having their ground in the law of nature concernes and bindes all men in all ages whose reason telleth them that there must be a time for the publike service of God 2. The Positive and Ceremoniall part is that which bound all men to the observation of the seaventh day from the creation untill it was changed as all the Leviticall ceremoniesâ— for a seaventh day to begin from Christs resurrection from the dead and also that which bound the Jewes to the observation of certaine ceremoniall rests and solemnities thereon untill the substance of those shadowes were come so wee read of their severall Sabbaths as first their great Sabbath which was that on which concurred a double solemnity as the last day of the Pasover and the seaventh day Sabbath secondly their holidaies or solemne feast daies wherein they were to feast and rejoyce before the Lord see Levit 23 24. c. Deut. 16. 14. and these were also to them Sabbaths Lam 1. 7. the adversaries saw her and did mock at her Sabbaths Thirdly their Sabbath of the earth every seventh yeare to rest Exod 23. 11. Levit 25. 4. Numb 28. 10. Fourthly Sabbaths of yeares seven times seven yeares 49. after which the trumpet was to â—ound the Jubile Levit 25. 8 9. Fitly their Sabbath of weekes see Levit. 23. 15 16. Deuâ— 16. 9 10. these were ceremoniall appertaining to the Levitie all law and therefore determined and ended with the rest of those ceremonies so Paul arrangeth them and would have no man judge Christians in respect of any such Sabbath Colos 2. 16. yea hee counteth it returning to weake and beggerly elements to observe daies c. Galat. 4. 10. 4. The seventh day Sabbath began at Evening and so ended the next day Evening according to the beginning and ending of naturall daies from the Creation as 't is saide the evening the morning made the first day from Even unto Even shall you celebrate your Sabbath but our Lords day beginneth in the morning from the resurrection of Christ on the morning of the third day and that 's not without a mystery that the Legall sabbath began with darknesse and the Evangelicall beganne with light 5. God appointed the observation of the Sabbath for many reasons 1. That it might be a day for Gods publike service as it was and is observed that men might come together to heare the Law pray receave the holy Sacraments c. Luk 4. 16. Act 20. 7. 1. Cor 16. 2. 2. To keepe in memory the work of creation Exod 20. 10 11. 3. In the giving of the law was added that which concerned Israels deliverance from their Egyptian servitude a type of our freedome from the bondage of sinne and Satan remember that thou wast a servant in the land of Egypt therefore the Lord thy God commanded thee to keepe this Sabbath day 4. That it might be a signe betweene God and his people that they might knowe that he is the Lord that sanctifieth them and a signe of the eternall rest in the life to come as it is said there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath keepping to the people of God 5. To move masters to be just and equall to their servants and beasts in remembrance of their owne condition on the seventh day thou shalt rest that thy Ox and thy Asse may rest and the sonne of thy hand-maid and the stranger may bee refreshed Exod 23. 12. that thy man-servant and thy maid-servant may rest as well as thou and remember that thou wast a servant in the land of Egypt c. 6. That God and his lawes may be remembered that in case any forgetfulnesse of him should fall on man most apt to forget God the very solemnity of the day might remember him 6. Sanctification of the Sabbath on Gods part was his appointment to keepe it holy on mans the setting it apart from common use and ordinary workes to spend it in holy exercises according to God's commandement profanation of the Sabbath was and is by doing those workes which God prohibited to be done on that day as servile workes or on any day as sinne or any thing hindering his workship on that day to bee performed as humane servile or ordinary workes of ourcallings all workes are not prohibited on the Sabbath the Preists by the law did sacrifice thereon this as other like were divine or such as appertained to the
to him nor understand how they ought to serve him which when they attempted by idol-worship and the vaine forgeries of mans inventions they knewe it was but the foolish and frivolous dreames of selfe-beguilâ—ng authors and the blind assent of a seduced multitude the great and tyrannicall mistresse of errous which swaied them 4. That remainder of the law of natures light after mans fall was such as rather or more immediatly concerned the preservation of the naturall man in this present life then for the compleat instruction of the spirituall for eternall life and so to be reckoned among those common gifts of God bestowed equally on elect and reprobates of this kinde was the admirable prudence temperance equity constancy and â—idelity of some meere heathens wherein the conscience had these principles that intemperance injury murder theft perjury lying stealing rapine adultery false testimony c. were odious crimes for all these and the like wereâ— immediatly serving to the preservation of humane society which the God of order and omnipotent parent of this universe will conserve unto the end of time therefore causeth he his sunne to shine and his raine to fall indifferently on the just and unjust and therefore these principles of the Law of nature were left more undeniably cleere and lesse obscured and obliterated on the tables of mans heart in his fall then those which more immediatly concerne the worship of God in the first table of the morall law and the spirituall mans relation thereto God constantly resolving in his unsearchable wisdome and justice to preserve the life of nature respectively to all men for the appointed times but the life of grace to eternall salvation onely to his elect in Christ upon the tables of whose hearts he writeth his laws in their regeneration So that though there be no principle to lead and direct a meere naturall man after his eâ—cecation in his fall to the worship due to one only God yet none can more reasonably deny that a man in the state of innocency had a perfect knowledge of all the law of God and principles in the law of nature to lead him to the observation of every precept thereof then that the light of the eye is not naturall to a man accidentally blinde and so having no sight to direct him in the way he should walke in Man had in his state of innocency a sufficient knowledge of the whole law of God and therefore as that principle which led him to the true worship of one onely God so also to the keeping of the Sabbath which is a part thereof because all the morall law and every precept thereof hath its ground in the law of nature uncorrupted cleerly appearing though in the corrupt state it be obscure in some branches thereof more in some lesse obliterated and the written morall law is indeed no more then a repetition second writing or supply thereof figured in God's duplicate writing againe the same lawes on the second tables after the first were broken 5. The fourth commandement in the morality that is sanctification of a seventh day Sabbath is a law of nature as having its ground therein and therefore bindeth all men of all times and ages and conditions to the end of time as well as those lawes which say Honour thy father and thy mother thou shalt not kill commit adultery or steale but that which was ceremoniall therein as the observation of a seventh from the creation was positive and therefore alterable it being the nature of a positive law to binde either certaine persons only as Adam and Eve by the precept of not eating the forbidden fruit or to a certaine time as the ceremoniall law bound Israel untill the fulfilling of all by Christ and as all before and under the law were bound to observe the seventh day Sabbath from the creation untill it should be changed for the Lords day in whose power the alteration thereof was as he was the creator appointer and sanctifier of the first Sabbath and was and is the Lord of the same now changed for that which wee celebrate in remembrance of his resurrection 2. Christ changed the day to remember us of his resting from all the workes of his humiliation in his resurrection the creation of a new spirituall world as it were new heavens and new earth which shall remaine that from one Sabbath to another all flesh may come and worship before him of which hee saith old things are past away behold all things are become new this day that heavenly light the day starre and sunne of righteousnesse arose therefore as hath beene noted we begin not this Sabbath from the evening darknesse as the old world untill the fulnesse of time to be exercised under the shadowes of the lawâ— but from the morning light a type of that which the Apostle saith the night is past the day is at hand Rom 13. 12. 3. To be a figure of that eternall Sabbath and rest specified Heb 4. 9. by Christs accomplishing the worke of our redemption and justification by his resurrection 4. That beleevers might therein have a perpetuall pledge of the new covenant of grace salvation their deliverance from the servitude and curse of the law 5. Lastly that it might bee a marke of distinction betweene Christians and Jewes and Mahumetans who obstinatly adhere to antiquated ceremonies or ordinances of men It remaineth that we consider how wee must sanctify this Sabbath which that we may doe it is necessary to observe 1. the due preparations for it 2. practices in it 3. duties after it Concerning the first these rules are necessary 1. Doe not overtoile travell or overwatch thy selfe or servants least thou or they be sleepy so inattentive in hearing or praying 2. So consider it before it come that thou maist be sure to set apart all businesses and distractions which might hinder the performance of thy duty 3. Rise up so early that thou want no convenience to fit thy selfe for Gods publike and private worship which when men do not they come both unprepared to Church neglect their private duty for preparation which often rendreth the publike unfruitfull this discovereth an admirable hypocrisie in men who will to rise that they may have time to wash dresse the outward man for the sight of men least any thing should be uncomely to outward view but for the inward man obvious to the severe eye of an heart-searching God they are litle or nothing soâ—icitous 4. Renew thy repentance before thou come to heare the law of Go lest thou appeare there like the ghest without the wedding garment untrimmed and fowle in a sacred solemnity lest the seed of Gods word fall unprofitably among thornes and the venomous weeds of thy old sinnes and so become a â—avour of death unto thee 5. Consider the sanctity of God into whose presence thou art entring as Moses into the clowd to heare
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
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
workes layed afflictions upon our loines and broken our land yet heale the breaches thereof though thou hast caused us to drinke of the wine of astonishment in thy sore displeasure and made us examples of thy just judgments yet turn again unto us and make us instances of thy mercy that sinners may in our story read that which may make them afraid to sin and confident of thy mercy in their unfeigned repentance remember thy mercy which hath been ever of old before all times thou electedst us at the begining of time thou createdst us to thine owne holy image in the fulnesse of time thou gavest thy holy sonne Jesus to death for our redemption Lord cast not that away which thou hast purchased at so deare a rate we know thy mercy faileth not thou art ever the same not like man that thou shouldst repent thee as mistaken in thy choice or defeated in thy counsels O Lord our God accomplish thine owne election in us thou hast given us thy son Iesus how shouldst thou not also with him give us al things needful for us thou hast for his sake acquitted us from eternal condemnation how shouldst thou not also spare us and deliver us in the temporal 'T is little O bountiful God which we beg at thy merciful hands for our present releife to that which thou freely gavest us before wee could aske nor is it because wee have none to stand up in the gap for us that thy wrath is not yet appeased seeing thy Christ our faithful high Priest sitteth at thy right hand making intercession for us O Lord for his sake be reconciled to us deny not our requests heare and helpe us establish thy free covenant and mercy with us strengthen O God that which thou hast wrought for us and our fathers when thou deliveredst us from the powers of darkness and taking us to be thy people didst translate us into the kingdome of thy deare son establish the trueth sincerity of religion unity of hearts and abundance of peace which thou then gavest us forgive the sins of thy people turn our hearts unto thee from the first unto the last give us unfeigned repentance and humiliation under thy mighty hand that thou maist spare us and grace to forsake all our evill waies that thine anger may cease from us give us patience to bear thy fatherly corrections who hast with so much patience born with our iniquities Bless thy Church universal with trueth and unity shew thy mercy on her distressed thou hast hid thy face from us and consumed us because of our jniquities but Lord remember them not for ever appoint now unto them that mourne in Sion give them beauty for ashes the oile of joy for mourning and the garment of praisâ— for the spirit of heavinesse comfort her waste places make her wildernesse like Eden and her desart like the garden of the Lord give her joy and gladnesse and let the voice of thanks-giving and melody be heard in her again Blesse that part thereof which thy right hand hath planted in great Britan and Ireland blesse this family and every part thereof forgive us all our sinnes sanctifie our bodies and souls to thy service give us that blessed peace of conscience which the world can neither give nor take away give us assurance of our iustification in Christ Jesus fill us with fruits of righteousnesse that wee may not foolishly sleeâ—e without oile in our lampes because wee know not whether the day now spent shall be our last when wee sleepe let thy providence which watcheth over all thine preserve us from the powers of darknesse perplexing fantasies and troublesome dreames that 〈◊〉 may rest in thee and being refreshed rise againe to glorifie thee in our several places and callings through Jesus Christ our Lord and onely Saviour Amen CHAP. XXIV Of Marriage and the dueties thereof § 1. Of Marriage the institution end and fruits thereof § 2. Of choice in general and particular who are to be avoided § 3. Dueties of the Married mutual and peculiar § 4. Advice to the widow 1. MArriage is the conjunction of one man with one woman according to the lawes of God and man in the holy indissoluble band of Wedlock whereby they become one flesh I say of one man with one woman for so God made them at first and so appointed from the begining See Matth. 19. 4 c. so that plurality of wives or husbands at once is adultery though when either party dyeth the surviver is free to marry in the Lord according to the lawes of God who saith Let every man have his owne wife and every woman her own husband and the wife is bound by the law to her husband so long as hee liveth Marriage is honorable in all and the bed undefiled forbidding to marry is the doctrine of devils who labour to pervert the order and institution of God to corrupt and dishonor the fountain of humane propagation with impure and wandring lusts And also according to the lawes of man which being grounded on God's law necessarily binde all men thereto subject as cautioning against emergent inconveniences with relation to times places and persons as where they binde to publish the sponsals or contracts to prevent marriage without consent of parents and governers or where they limit to certain houres in the face of the congregation c. to avoid clandestine marriages or incontinent living under pretence of marriage next I say it is an holy and indissoluble band holy for whatsoever is not so in respect of the persons capacity and fitnesse the end and use thereof is neither lawful before God nor man and I say indissoluble for they two become one flesh partners of one condition in weale and woe whence they call it conjugium as à communi iugo and for this cause shall a man leave father and mother and remaine with his wife which is not simply but comparatively to be understood as if hee said Thou shalt more constantly keep with her or rather leave father and mother then thy wiâ—e and the word of Christ is cleere what God hath joined together let no man put asunder whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery now in case of adultery man separateth not but a just punishment as death dischargeth the party innocent he is cruelly impious who putteth away a chaste wife and hee impiously foolish who keepeth an adulterous or dead one by him Neither may wee conceive that God joineth all them together that are married before men there is a just age fit to give consent required freedom in consent and where these are not it is no lawful marriage If there be deceit as where the man is an Eunuch where there is fraud or errour as where a Leah is substituted for a Rachel where there is a lawful preâ—ontract of either party with some other where either party
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
same sometimes want of patience want of love to God and charity to men in fine such a general debility or distemper of the inward man that hee readily concludeth with Paul I know that in me that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not for the good that I would I do not but the evil which I would not that I do O wretched man that I am who shall deliver me from the body of this death These are great maladies of the soule and wounds of the spirit but the sense hereof as I sayed is a good sign of a bad cause where these are and the sinner is not sensible thereof they are desperate Symptoms For comfort herein let us as was proposed in case of the precedent distresse consider 1. That the very same measure of grace which to the present sense of a regenerate man seemeth incompetent may yet be a sufficient measure to save him and he is then strong by the power of Christ resting upon him and shewing it perfection in mans weaknesse when crying out for God's assistance he is most weak in his own sense so in Paul's distresse the Lord thus answered his petitions My grace is sufficient for thee hee saith not it shall be as relating to a greater supply but it is sufficient as speaking of the present measure of grace which then hee had when hee seemed to himselfe weakest 2. That the saints present measure of assurance is such as that they must not only give diligence to make their calling and election sure that so an entrance may be administred to them abundantly into the everlasting kingdom of Christ but though it be God which worketh in them both to will and to do they must also work out their own salvation with fear and trembling 3. All unbeleefe concludeth not a reprobate sense there is an unbeleefe in the elect before and a perplexing remainder thereof after their calling yea in their best estate here why else did the Apostles pray Encrease our faith and why did our Saviour upbraid them with unbeleefe 4. That saving faith differeth in degrees so that there is a stronger and a weaker faith yet both true and justifying so do all other graces one hath a greater and more excellent measure of the spirit of prayer then another one hath a more discerning and attentive spirit of hearing then another and yet in either instance the least may be true and sufficient for to every man is given according to the measure of Christ one hath ten talents another but two yea in one and the same mans faith there is sometimes a greater sometimes a lesser measure of confidence and assurance and so wee must judge of other gifts sometimes there is more fervency in praier sometimes lesse the sun-beams fall not on us at all times alike neither doth the light of grace 5. That a true saving faith may be very weak and the beleever may have very little sense thereof for the time and yet the gates of hell shall never prevaile against it as may appear in Peter's example 6. That there are doubtings and failings in the best on earth because wee are here but partly spirit wee are not yet come to perfection faith here must receive contintuall encreases and be subject to tryals so must all other graces 7. That true faith can never never shall finally fall away or utterly faile though it be subject to intension and remission because Christ intercedeth for us as hee said to Peter Behold Satan hath desired that hee may sift you as wheat but I have prayed for thee that thy faith faile not because his grace by which wee are called and stand is immutable in the counsell and decree of God and because hereto wee are scaled up by the holy spirit of promise and the like wee are to judge of all the fruits of sanctification which being the gifts and graces of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as God repenteth not of neither finally with-draweth Wee must here againe examine the conscience I have spoken something concerning the examination of faith in the 2. Chap. but intend here onely those things which concerne this present Argument of comforting the afflicted soule aske thy conscience therefore whether 1. Thou hast indeed a true sense of thy spirituall wants and grievest at thy corruptions of heart which on every occasion breake out into acts of sin against God is this a grievous burden unto thee be comforted thy sin is out of it proper place a stranger unto thee for nothing in it owne place is heavy The danger is want of sense and taking pleasure in unrighteousnesse if a man feele not when hee is wounded hee is either dead or in some dangerous ectasie No part hath sense but the living though it were for the present more comfortable to be whole yet sense of smart in thy wounds concludeth life and indeed in God's cures who maketh all things work for the best to them that love him a better state in respect of the quiet fruits of righteousnesse accrewing to them that are thereby exercised and the ulcerous corruptions of our souls often necessitating our wounding that we may be healed then the secure prosperity of sinners it is good at the last for the saint that he hath been troubled When thou hearest or readest the Scriptures doest thou feele the want of saith assurance sanctification the spirit and fervency of praier be comforted as the sunnes eclipse and failing of light towards us can be discerned by no light but it own so neither can the want of grace be possibly discerned by any thing but grace 2. Hast thou an hearty desire to have these wants of grace supplied feare not that very desire of grace is grace without which thou couldst not desire it Blessed are they who doe hunger and thirst after righteousnesse for they shall be filled God will never famish that soul which desireth him and his saving health none can hunger but the living none hunger for grace but hee that liveth thereby but thy desire of grace must be hearty not languid such as cannot rest unsatisfied with any thing else in the world there may be a feeble or oblique appetiâ—e of salvation in Balaam for feare of damnation but hee more loved the wages of unrighteousnesse the most happy thirst for the waters of life is that which afflicteth the soule till it be obtained which can never rest or joy in any thing without it so that indeed this very condition which so much afflicteth and affrighteth thee is the most secure and happy and thou shalt once know that which hee said in the happy event of his unhappy ship-wrack Wee had perished if wee had not thus perished And when thou hast received the spirit of God in such
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
tabernacle thou art absent from the Lord thus resolved thou shalt bee willing to be dissolved that thou maist live with Christ when Peter saw onely a glimpse of the future glory in Christ's transfiguration on the mount he cryed out it is good for us to be here let us make here three tabernacles he shall easily contemne death whose love and desires are fixed on heaven so travellers regard not dangerous and rough waies that they may come home death is greivous to the lovers of the world 4 Consider the advantages that death shall bring thee it shall quit thee from all sicknesse sorrow feare of dying and all those temporall calamities which flesh and blood now groaneth under instead of earth and these transitory things which at best serve but to necessitie and perish in their use it shall invest thee in the heavenly which excell all present thoughts of man it shall set thee free from sinne and make thee a perfect servant of God The husbandman is content to cast his pretious graine into the earth where hee knoweth it must perish because hee is assured it shall rise againe with encrease and advantage to him Whereas if it dye not it abideth alone how much more should the gaine of heaven make us willing to part with this vaine and evill world therefore Lucius the martyr thanked Vrbicius because bydeath freeing him from wicked maisters he sent him to God the father 5 It is necessary that thou often thinke on death which will we nill we cannot be farre off Easily shall he contemne all secular things who alwaies thinketh he must dye Make death familiar to thee by often thinking of it the tempter once said yee shall not dye at all hee knoweth it were a folly to say so now experience teaching the contrary yet now he doth what he possibly can to put death out of the sinners memory now he perswadeth them they shall not dye these many yeares hereby he first leadeth into security of sinning and at last into despaire by sodain terrours of unexpected death But when God gave Israël Manna he had them gather only as much as would sufâ—ice for a day because hee would have them to expect death that they might not provide for the morrow So taught he us to pray for daily bread to take away care for the morrow Truely the whole life of a wise man should be a meditation of death 6 Because the houre is hidden from thee watch for it God hath not revealed it that wee might expect it every houre And he calleth men of all ages that none might bee secure it is uncertaine where death expecteth thee therefore looke for it every where it is as uncertaine when therefore live every day as if it were thy last When thou goest to sleep reckon as Paâ—uviâ—s woont that thou t hast lived thy time if God give more daies make good use of them he is the most secure and happy possessour of himselfe who without solicitousnesse expecteth the morrow He that saith he hath lived riseth every day to a new gaine It is a chiefe part of deaths bitternesse that it commeth sodainly upon him who promised himselfe a longer life the best way to make it tolerable is to render thy minde to a present expectation of it 7 Patiently subject to that which must be and use thy best skill that it may be well with thee The goodnesse of the Pilot is seene in the storme and the wisdome of a man in the greatest triall Meekly submit to that to which all the world is liable Zerxâ—s is reported to have wept when he saw his numerous army remembring that in a little time they must bee all dead if we could view all the world at once what calamities and destructions should we see Nation against nation kingdome clashing against kingdome some gasping under cruell tormenters hands some swallowing up of the deafe sea some in their birth some breathing their last all ere long peperishing as all the starres greater and lesser in larger and smaler orbs doe finish their courses and set in their appointed times so men of all conditions dye death equally knocketh at the cottage and palace doore sparing no estate it is so appointed appointed all must dye it pittieth not the poore nor spareth the rich it regardeth neither wisdome valour excellency it is folly to have for exemption from its rigid and inevitable law which hath past on all thy fathers before thee thy friends besides thee and shall take away all thou leavest behinde thee Toward death thou goest every moment and canst not stay till thou fall to the earth now too much feare of death depriveth not only of the comfort but also of the fruits of life and vaine struggling under the burden which thou canst neither cast off by any impatience nor comfortably beare without a cheerefull subjection to necessitie maketh it more heavy know thy condition and that thou hast not only many but all men partners therein When they told Anaxagoras of the sentence of death pronounced against him he replied it is the same which nature long since pronounced on them and me 8 Strive for sound â—aith the onely cure for an Israëlite stung with a fiery serpent was looking up to the brazen serpent the morall is that the onely remedy against the sting of death is to look up to Christ the resurrection of life who by dying hath conquered death and the tyrant that had the power of death so that they that naturally feare it believing in Christ looke on it as children use to gaze upon some fierce enemie vanquished and led in chaines to the believer death is but like the Melita viper more feare then danger like Moses serpent terrible but eating up the worlds enchanters serpent and becomming a key to let us into our rest certainly if there be any evill in death it is onely to the evill and unbeliever be thou good and faithfull and it cannot hurt thee it must benefit thee the faithfull thinke of their deaths as of their journeyes end 9 Looke for thy conforts agaist death in Gods Word which onely is infallible the Heathens had many false and unsound comforts against death as assiming it to be but a sleepe or refreshing an haven and refuge to which they desired to come a pleasant journey after which there shall be no more care and discoursing confidently of the â—oules immortality all which served possibly to appease a beguiled soule ready to be cast into hell fire not much unlike those African mothers lullabies who as we noted use to still their weeping babes which they offered to Molocke with songs and kisses that they might not cast à crying sacrifice into those flames no better was Plato his admired discourse of the soules eternity to Cleombrotus which when hee had
thou immoderately lament it 2. Remember that this losse neither tooke much time of life from him who went before thee nor left thee much to come who must ere long follow him 3. Remember Gods graces the sweet and certain effects whereof thou sawest in thy now deceased friend undoubtedly they were not bestowed on him in vaine but that in his translation God might perfect the worke of grace with glory and crowne his owâ—e gifts in him David as wee noted bewailed his impious sonne but hee mourned for the innocent no longer then he lay sicke To comfort our selves against the feares and sorrowes of death let us ever remember 1 Our resurrection and immortality in the life to come is assured us by the infallible word of God 1. Cor 15. 1. 2. 4. 20. 54. c. 1. Thess. 4. 14. 15. 18. Dan 12. 2. 3. 13. Joh 5. 28. 29. Joh 11. 23. 25. Rom 6. 23. This we are therefore sure of Democritus beleeved it not Socrates disputed of the soules immortality Pythagoras dreamed of it but as feverish men of things uncertaine and inconsistent the eternitie we beleeve is that to which God created us by his own image impressed on us unto which we are repaired in our baptisme and regeneration by that vertue which raised Jesus from the dead who shall change our vile body that it may be fashioned like unto his glorious body that is in immortality and deliverance from death and corruption In that state our daies shall not come and goe as in this world they doe neither shall the beginning of one bee the end of another all shall be to gather termelesse where life it selfe shall have no end 2 That death is but a sleepe none feare that it is a separation of the soule and intermission of life and the acts thereof for a time which it endeth not because the immortall soule ever liveth in it's separation from the mortall body which shall be raised againe to immortality which shall be the soules sanctuary and haven of rest This is a truth so certaine that Gods word aboundeth with proofes and so confessed that the prudent heathens as I have noted constantly asserted it That the feare of death is much worse then death it is a servile and a miserable condition to feare that which cannot be avoided feare may be long but death or the sense thereof can be but short That which is a sick or miserable life is not to bee put on accompt to death which endeth all secular griefes death were to be feared if it could stay with thee as paine and sicknesse may but neither it commeth not when thou fearest it or it must quickly dispatch and passe from thee leaving thee free from feare and sorrow if thou dye in Christ. This is a lesson long learning that when that inevitable houre commeth thou maist willingly depart which because it is a certaine uncertainety a condition common to all men of every age seeing the longest life must have one last houre which bringeth up the rere it shall be thy wisdome as hath been said ever to expect it and to live so as that a guilty conscience doe not then terrifie thee when thou shalt most want comfort the only way to be willing to die and cheerefull in dying is to live well and to fix thy confidence in Jesus Christ wretched is hee who for want hereof is afraid of death 4 Remember that Christ dying for thee hath pulled out the sting of death and destroyed the malitious enemie that had the power thereof Christ is the resurrection and the life he that beleeveth in him though he were dead yet shall he live the only Antidote against death is a lively faith in Christ let thy maine care and hearts desire be upon it give God no rest importune him with earnest and constant prayers to strengthen thy faith he cannot deceive who hath promised herein to satiate the thirsty and weary soule 5 Consider the power of God to save from death and in death what greater evidence could hee have given to men in desperate hazards then he did in Jonah buried but not dead whose living sepulchre carried him as it were to a second birth the Lord spake unto the fish and it cast out Jonah upon the dry land he can deliver in death so doth he all the elect he can raise this dying flesh againe who saith he will who made this universe of nothing he translated Enoch and Eliah certainely those chariots of God are thousand thousands which though not seene by mortall eyes are ever pressed to carry up the soules of the just in their departure into the presence of God a blessed and endlesse life 6 Consider that death is that physitian who can at once cure all diseases and is to the deceased Saints the ende of sinne and misery not of them the medicine of all griefs the debt of corrupted nature the sanctuary against all secular feares the port of a fluctuant and troublesome world the gate of eternall life as Jacob said of Luz Gen 28 17. b This is the gaâ—e of heaven opened that the righteous nation which keepeth truth may enter Now whereas there are divers waies to death some rough some smooth some short some long it is just that thou patiently submit to the providence of God who can and will best dispose of thee let me adde this to them that are impatient or fearefull of death Who is there so constant in infirmity that he would not rather wish to dye then still live weake Who is so hardy in sorrow that hee would not rather desire that death might once end it then life continue it stil If we are displeased with life when yet we knowe there is a determined end neere us how much more impatient should we bee if we knew there were no end of our miseries and labours What is more intolerable then miserable immortalitie And what is long life better then long torment 7 Lay up the promises of God concerning Christs suffering and rising againe comforting and assisting his in life and death c. Joyne here to fervent and constant prayer that God would be pleased so to direct thee in thy whole life and to strengthen thee in thy death that thou maist be willing to dy not for feare of this life's miseries for they that for that cause only are willing to dye would possibly be glad rather to live to pleasures then sanctity but for love of Gods presence and the assurance of his truth That he would proportion his grace to thy trialls the more thou art cast downe and helplesse in thy selfe that he would the more lift thee up and let thee feele his gratious hand susteining thee so he that in mercy hath borne with thy many failings and taken no advantages to judge and cast
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
the like rules 1. Strive to have an holy and sanctified heart out of the abundance thereof the mouth speaketh if that fountain be healed death and barrennesse shall be no more in the sources of our tongues if there be trueth peace charity wisedom temperance modesty patience chastity and sanctity there such will thy discourses be if the word of God dwell plentifully there and the holy spirit have his temple there accordingly shall thy discourses be The reason why we hear so many evill words is because what ever men professe to the contrary their hearts are unhallowed atheisticall and corrupt 2. Use thy selfe to holy speeches and let thy words be of the uprightnesse of thy heart The thoughts of the wicked are an abomination to the Lord but the words of the pure are pleasant words There are vaine and evill thoughts in the best men eftsoon ariâ—ing from the noisome remainder of the old Adam in us or suggested by the malicoius tempter even such as wee loath and startle at but good and wise men smother and suppresse them within setting a strong guard upon them as Jehu did on Baals Priests lest any of them should escape out alive to corrupt others according to the precept Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying seasoned with wisedom and sanctity My tongue shall speak of righteousnesse and of thy praise all the day long said holy David and the mouth of the righteous speakâ—th wisedom the law of God is in his heart 3. Weigh thy words in thy heart before thou speak let not thy tongue out-runne thy minde that thou maist not speak any thing of which thou must repent thee Let the balance of thy minde weigh out and give thy tongue his task A fooles aime is only to speak something not caring what as taking silence to be a mark of some impotency of minde but he that considereth only what hee hath spoken not what he ought to speak is like him that first shooteth and then taketh aime The word is in thy power before thou utter it but once spoken irrevocable therefore take heed before thou speak 1. to whom 2. of whom 3. what thou speakest Thou must take heed and set a watch before the doors of thy lips foolish men are weak in understanding and precipitate in speech but the hearer must first be considered Speak not in the eares of a foole said Solomon no nor in the eares of a knave for as the one will dispise so the other will pervert thy words Davids rule is necessary I will keep my mouth with a bridle while the wicked is before me they lay wait to entrap thee in thy words it is therefore an argument of high indiscretion and folly to open thy minde to any stranger because thou knowest not to whom thou speakest a When thou speakest of others consider their persons and qualities speak ill of no man of whom thou canst justly speak well God hath said Curse not the King and thou shalt not speak evil of the ruler of thy people The God of order hath set a distance between man and man it is not only unmannerly but impious to speak of Kings Governers Parents Ministers Masters or Superiors as thou wouldst of thy equal or inferior and when thou speakest of others 't is wisdome to be carefull whom thou commendest least his faults reflect on thee and whom thou censurest least thou become an accession to injurious slanderers and wound thy repute with thine owne censure of men better then thy selfe Justice is to give every man his due there may be something good in the worst man as something evil in the best some vertue shining in a vitious life which wee may value as the jewell in the serpents head It is wisdome to distinguish in thy praises as Salust judged of Aurelia Oristella of whom saith hee no good man ever praised any thing but her beauty And to speak much evil of any without eviction of the least crime demonstrateth thee a railer not him guilty whom thou accusest 3. To weigh thy words well thou must lastly consider what thou saiest speak not crudities but let thy minde well digest what thou wouldst say speak premeditated things and thereof onely a discreet choice 't is no small part of wisedom not to speak foolishly study to speak aptly not so much to affected curiosity as prudently not as if thou wert to dictate to the presse and put all thy words in print but as resolved to be wise and honest and so to expresse thy selfe A fooles heart is in his tongue but a wise mans tongue in his heart Weigh thy words in a ballance and make a doore and a baire for thy mouth It is not in vaine that nature God's ordinary power hath so fenced the tongue and guarded it with a double set of teeth a strong fortification if we can understand and make use of the morall 4. Be not hasty to speak Seest thou a man that is hasty in his words there is more hope of a foole then of him Let a man be swiâ—t to hear and slow to speak deliberation giveth maturity to that thou wouldest speak and 't is much advantage which a little time to bethink a mans self affordeth him because the second thoughts are commonly wiser the errors of the former appearing by a more prudent examination therefore the Philosopher resolved that to be hasty in speech was indicium insaniae 5. Either be silent or be sure to bring forth something better then silence specially in passion that reason may recover it seat again out of which the agitations of vehement affections doe commonly prâ—cipitate it as Caesar said to Athenodorus there are safe rewards of faithfull silence In a prudent silence thou concealest thine own infirmities and better discoverest other mens There are some strange volubilities of tongues whose fountains run mirth and fancy rather pretty then prudent such elegancies are like those red and blew flowers among the wheat rather pleasant then profitable it is no little skill nor small commendation to know when to be silent Archidamas rule was good hee who can speak well knoweth also when to speak and wherein certainly it must be a great advantage to the wise which maketh the foole seem wise and the wise man deep Therefore whereas other schools of literature taught their pupils to speak Pythagoras enjoyned his scholars silence for a certaine time after their admission that they might learne what to speak within themselves before they made others witnesses of their thoughts hee that knoweth not how to be silent which few fooles doe knoweth not how to speak It seemeth the prudent Zeno took it to be no small honor to know when to be silent who sitting silent at supper with a Kings Ambassadours they asking him but what