179. l 11. had perished 204. l. 8. strings of musiâ—all ib. l. 23. therefore 1 in every ib. l. 26. ease of sorrows 213. l. 1. haâ—e some remission 216. l. 6. so Haman 229. l. 12. in any creature may be defeated p. 246. l 4. who cannot give 249. l. 24. his posterity ib. l. 29. repaire 252. l. 11. the same speâ—ch as reason 259. l. 12. seasonable 260. l. 16. his by just meanes 261. l. 31. themselves heires thereof 268. l 31. for or by any 273. l. 16. see thee impious 288. l. 19. there is compulsion 295. l. 19. to foment discord 296. l 14. with discretion 300. l. 18. did I desire a son 306. l. 33. or fatherly 307. l. 6. is no easier The prudent Reader may be pleased to amend other light slips and mispointings as the sense requireth A GVIDE TO THE HOLY CITY c. CHAP. 1. Concerning the necessity of a Christians aiming at a right end in all his actions 1 THere is an end of every action and intention which as the rudder of the ship though it come last is first purposed and guideth â—he whole course 2 By the instinct of Nature every thing worketh to some end which shewes is the perfection thereof to which what ever is not conducing is uselesse especiaâ—ly reasonable creatures who have Will and Preëlection among them they propose to themselves more divine and excellent ends of their desires and actions who understand the cheife good to be attained true and â—ternall blessednesse in Christ are regenerate and repaired by the holy Spirit and wisdome of God 3 In every undertaking propose some certaine end and before thou enterprise examin that diligently run not on at adventure as children use in some unknown path till they loose themselves but carefully look to what end the way thou takest â—eadeth thee consider seriously what danger or profit is therein who knowes not that the end of sin cannot be happy because there remaineth something after it And that the end of the just man shall be peace at last The cause why so many run the broad way to destruction and so few the strait to eternall life must principally be want of a due forecasting what will be the end of that they doe fixing their hearts on the present evill which pleaseth them they regard not the misery which followeth their tasting the forbidden fruit but for its sake wilfully shut their eyes against their dangers or seeing and thinking them much lesse or the recovery more easie they desperatly venture in vaine hope of repentance and pardon and on the other part beeing too sensible of the difficulties which beset the way to heaven they doe not enough consider their future blessednesse and therefore either faint in their trialls their heart saying with prophane Esau Lo I am almost dead what is then this birthright to me Or doting on this world resolve to settle their affections hereon this is the Jazer and Gilead which they would were their portion 4 The supreame and best end of all is Gods glorie into which ocean all desires and actions of the reasonable creature must emptie themselves subordinate hereto is the true blessednesse of the elect in the fruition of God the fountaine of all good in the life to come which naturall men mistaking sought in pleasures riches and such things as the world adoreth whereas indeed all those things if they could have met in one man should have come as short of making him truly happy as the intended top of Babel would have been from landing the builders in heaven 5 The way to this end is true holinesse that is faith ad obedience the end of the Commandement without faith apprehending Christ for our justification no workes are more acceptable to God then Cains sacrifice the sacrifice of the wicked Whatsoever is not of faith is sinne And without obedience there is no justifying faith Faith without workes is dead it saith as once barren Rahel give me Children or I die 6 That which we are to beleeve and obey is the infallible truth of God the first and second trueth God and his oracles and his will concerning our salvation sufficient to make a man wise there to revealed in his word the word and testimonie of man may be the ground of opinion which is of things probable but faith can stand on nothing but the word of God which is infallibly certaine and can have no falshood in it because he cannot ly this is contained in the bookes of the Old and New Testament this is a sure word 2. Pet. 1. 16. 19. for it was indited by the Spirit of God 2. Tim 3 16. 2. Pet 1 21 the same is the rule of obedience like the clowdie Pillar leading Israël into their promised rest Num 14 14 and the star to lead the wise men to Christ Math 2 9 whosoever will be saved must follow this guid hee that walketh without this gâ—eth like those Israëlites Num 14 40 to the Mountaine of the Canaanites to their own destruction for the Lord is not with him 7 That which is the object of faith is comprehended in the Creed which is the summe of the Gospell our obedience to God is set downe in the Law the summe whereof is love to God and to our neighbours Luk 10 27 28 The Prayer MOst gratious and most holy Lord God who dwelling in unaccessible light of Majestie and glory hast yet been pleased to manifest thy infinite power and unsearchable wisdome in all thy creatures especially those who thou hast created to thine own image to praise and glorifie thee in their eternall participation of thy divine blessednesse Give us true wisdome to consider the end for which thou hast made us make us truely understand that thy glory is incomparably better then all the creatures and our salvation then all the world Lord open our eyes that we sleep not in death let not the transitory dreames of this present life beguile us let not the malitious temper so prevaile upon our infirmities as â—o cause us sâ—curely to run on in the easie way to destruction but gratious Lord as thou hast appointed the end our eternall life so be pleased to dispose the meanes which may lead us thereto Thou canst as easily make us holy as command us to be so Lord therefore make us such as thou hast commanded us to be make us faithfull to beleeve in thee and obedient to serve and please thee as thou hast in thy great and tender mercy given thy holy word to be a light and true guid unto us so blessed Lord give us of the same spirit by which it was endited which may lead us into all truth and holinesse and these daies of sinne being ended into that holy and blessed inheritance which thou hast prepared for all those whâ—m thou hast elected to eternall
provoked by our sinnes O Lord thou art a God of mercy and wouldst not destroy but the importunitie of our sinnes hath put this heavy rod into thy hands and our iniquities have so much dâ—faced thy glorious Image in us that thou maist justly hide away thy face from our miseries no more owne us for thy Children but O Lord our onely hope is in the merit and mediation of thy sonne Jesus Christ whome thou gavest to death for us it is he O Lord who beareth all our names in his secret brest-plate it is he that appeareth hefore thee for us let our petitions ascend to thy throne of mercy like sweet incense from the precious censer of his merits it is he who standeth betweene the living and the dead O let this plague which now consumeth us be stayed Lord looke not on our sinnes but his merits in whome thou art well pleased for his sake in whome we beleeve and whose holy name we beare say unto the destroying angell it is enough cause him to sheath the sword againe and let this plague cease Lord God of all consolation comfort all those whom thou hast smitten with the infection heale them that they may recover and praise thy glorious name however thou shalt be pleased to deale with their mortall bodies speake peace to their soules and save them give them full assurance of thy mercy and their redemption in Christ Jesus let thy holy spirit the comforter ever remaine with them to prâ—serue them against all the malitious assaults of the adversary that he may never make his advantages on their surrowes infirmities or the distracting and astonishing violence of their disease comfort them at the last gaspe and breathing out their afflâ—cted soules with present sense and assurance of the eternall joyes in thy Kingdome free from death sicknesse sorrow feare and all the wretched effects of sinne preserue those whom thou hast hitherto spared let no plague come nigh their dwelling and make them in their preservation understand that thou only hast kept them to serve thee more carefully and thankefully and to shew mercy to those who are visited and shut up Lord heare and help us Lord spare thy people and restore us health that we may glorifie thy name through Jesus Christ our Lord. AMEN A Thanksgiving at the ceasing of the plague GRatious God and mercifull Father we are come before thee with an humble and hearty desire to present an acceptable sacrifice of praise and thanksgiving unto thy holy Majestie for all thy gracious mercies spirituall and temporall bestowed upon us unworthy of the least of them it was thy free mercy not our merit that electedst us when we were not that thou createdst us to thine own holy image that thou redeemest us that thou didst sanctify and justify us that thou hast preserved us sparing us when now thy fierce wrath came our against us in a noisome and devouring pestilence that thou was pleased to regard our teares and accept our unworthy humiliation all this was thy free mercy had we suffered as we have all deserved not one of the multitude apearing before thee this day had beene left alive to have praised thee And now O thou Saviour of Israel in the time of trouble and the blessed preserver of man whose mercies are as the unsounded deeps and can never be drawn dry give us sanctified bodies and soules that we may render them which thou hast redeemed from death a living sacrifice holy and acceptable unto thee Lord who hast the key of David who sang thy praises opening so that none can shut open our lips that our mouths may shew forth thy praise that we may now pay all our vows in our distresse and feare made unto thee As thou hast put a new song of thansgiving into our mouthes so give us new hearts new obedience new lives and conversations renew thy covenant with us and with our children to be our God and protector untill thou shalt be pleased to translate us to that Kingdome of thy Sonne where shall be joy secure from feare of loosing health without sicknesse life without death blessednesse without all measure or end where we whose hearts and soules this day praise thee shall with thy holy angels sing eternall Hallelu-jahs to the glory of thy great name through the merits of thy holy Son Jesus Christ our Lord to whom with thee O Father of mercy and the Holy Ghost the Comforter be rendred all honour praise thanksgiving and glory in heaven and earth this day and to all eternity AMEN Another forme of thanksgiving on the like occasion O Lord God Father of mercy and compassion we humbly acknowledge that our sinnes have beene so great and grievous that when thy wrath went out against us in thy late dreadfull visitation by the plâ—gue of pestilence it might justly have consumed us the aged with the infant the mother with the child untill thou hadst laid our habitations wast and our cities without inhabitants but seeing thou hast been pleased to remember mercy in the midst of thy judgements and to spare our lives from destruction we can do no lesse nor more then present our humble and hearty thankes unto thee in the congregation of thy people what shall wee give thee for all thy mercies what can we seeing our goods are nothing unto thee we have nothing but thankes to returne thee nor could we that except thou gavest us hearts and tongues so to doe Lord make us thankfull give us that we may give thee again and be acceptable unto thee fill our hearts with thy feare and love and our mouthes with thy praise let it come up into thy presence as the sweete incense from the Censer of the great Angell of thy covenant Christ Jesus Be thou pleased through his mediation to smell a favour of rest that thy severe judgements may be turned to mercies and fatherly corrections for our amendment that wee may truely profit thereby that we may feare and reverence thy just judgements and praise thee for thy elemency and mercy which thou hast shewed unto us in this deliverance Particularly we blesse thy holy name for these thy servants who now appeare before thee with their sacrifice of praise end thonkesgiving for that thou hast spared and delivered them from the grave and destruction which was come up into their houses Lord now grant them true thankefulnesse with holy and constant resolutions to spend the remainder of their daies to the glory of thy great name and good example of their brethren And seeing thou hast given us all the same argument of thankesgiving whom thou hast preserved and kept further off from the noisome contagion we pray thee also to accept our oblation of praise set our hearts to meditate and our tongues to sound out those praises to thy holy name which wee shall through thy mercy in Christ sing to thee for ever in the sacred Quieres of Saints and Angells in thy kingdome of glory
perish so long as thou reignest over all The next is his comming to judge the quicke and the dead properly annexed to the foregoing because he so sitteth at Godâ—s right hand as that he both exerciseth the patience of the elect under the crosse and long permitteth the wicked enemies to insult over them to comfort us herein 't is necessary to beleeve that Christ who now sitteth at God's right hand will thence come to judge all men those whom he shall finde surviving who shall be changed in a moment at the sound of the last trump and the dead raised againe all elect and reprobate some to eternall absolution from sin and death and others to eternall shame and destruction of bodies and soules This judgement shall be of all our thoughts words and actions the books shall be opened and every secret thing manifested the evidence of every fact shall speak as Abels blood did The time of this judgment shall be at the second comming of Christ the particular yeare or day no creture knoweth neither the son of man himselfe here knew it in the state of humiliatioÌ„ nor need it seem strang how being God and man in one person the manhood could be ignorant of any thing the deity being omniscient seeing he tooke on him all our infirmities sinne excepted amongst which natiue ignorance was not a little one therefore t is said that from his childhood he encreased in wisedome which no infinite can doe and why shall I not as easily beleeue that there was a vaile of the slesh betweene the deity and humane soule intercepting some light of knowledge as I certainly know there was intercepting the present sense of his fathers assistance and of the comfort of the deity in his passion when he cried out My God my God why hast thou forsaken mee The signes of this judgements approach are 1. preaching the Gospell to all Nations 2. revelation of the man of sinne 3. a generall departing from the faith 4. Universall corruption of manners 2 Tim. 3. 1. 5. warres and rumours of warres 6. hardnesse of heart so that no importunity of the lowdest sonnes of Thunder can awake men out of sinne as it was in the dayes of Noah 7. Calling of the Jewes Rom. 11. 25. The signe which shall accompany the comming of Christ shall be the signe of the sonne of man in heaven Math. 24. 30. The Summe is Christ shall come againe to judge all men Act. 17. 31. Math. 25. 31. Jud. 14. 14. 1 Thes. 4. 16. and Math. 24. 30. where he joyneth the declaration of the judgement with the prediction of Jerusalems destruction to the end that men might be assured of the judgement to come by that which they saw or knew fulfilled in that City Concerning the place whether in the valley of Jehoshaphat or the time and lasting of this great Assizes the manner of proceeding and the like it is vaine to enquire after that which God hath not revealed specially seeing his word directeth to make better use hereof 1 To deterre men from sinne in respect of the inevitable terrour of that day 2 Not to judge one another Rom 14. 1 Cor 4. 5. 3 To prepare because the day is neere fearing God Eccles 12. 14. Rev 14. 7. keeping a good conscience Act 24. 15 16. watching that we may lift up our heads at that day Luk 22. 28. 35 36. Repenting Act 17. 30 31. Without delay 2. Pet 3. 2. Loving one another 1. Joh 3. 18. 19. That wee may assure our hearts before him and have boldnesse in the day of judgment 1. Joh 4. 17. Comforting our selves in all our sufferings our Saviour shall be our judge and who shall condemne us seeing he died to acquit us He cannot but avenge for us though he suffer long therefore we must be patient expecting his sentence Come yee blessed of my father inherit the kingdome prepared for you A Prayer O Lord God of mercy and compassion who in thy eternall and infinite love to man gavest thy onely Sonne to become man to take experience of our miseries to be tempted in all things like us sinne onely excepted and to suffer the severity of thy wrath against us sinners by offering him up a living sacrifice for us who were dead in trespasses and sins the just for the unjust that by his stripes we might be healed and hast revealed unto us that great mystery of godlinesse so much desired of the faithfull from the beginning the inestimable riches of thy grace and mercy hid from all ages unto the fulnesse of time God manifested in the flesh justified in the spirit seene of Angells preached unto the Gentiles beleeved on in the world and received up into glory make us truly thankefull to thee for all thy unspeakeable favours give us true faith to apprehend and finde our interest in him with assurance that he is our God and Saviour O ever blessed Jesus whose name is as sweet ointment powred forth whom the Virgin soules therefore love draw us that we may runne after thee let the annointing which we have received of thee whereby we have the honour to be called and to be Christians and the happinesse to be enlightned with thy truth and led in thy paths abide in us and teach us all things necessary for the advancement of thy glory and our salvation let it bee like that precious nard wherewith thou wast imbalmed against the day of thy death to fill our hearts and affections with that comfortable savour of life unto life that thou maist wholy season us dwell in us and be all in all with us that the merit of thy death and vertue of thy resurrection may both mortify all our sinfull corrupt affections and raise us to the life of righteousnesse that dying to sinne governed here by thy power to which all things are committed in heaven and earth and hereafter acquitted by thy finall sentence when thou shalt come to judge the living and the dead we may at last come to the perfect union with thee in a full view and eternall enjoying of thee and thy blessed presence who hast suffered all these things to redeeme us and to purchase the kingdome prepared for us from eternity that wee may attaine that true blessednesse in the which thy holy Gospell hath preached unto us Grant this through thy mercies O heavenly Father thy merits O gracious Lord Jesus and thy assistance O holy Spirit three persons one onely wise omnipotent and immortall God to whom belongeth all honour glory praise might Majestie and dominion in heaven and earth from this time forth and to endlesse eternitie AMEN CHAP. VI. § 1. What we are to beleeve § 2. Rules thereto belonging 1 ALL knowledge of God the Father and Sonne with man can attaine to availeth him not except it be made good to him by a blessed application thereof to himselfe wrought by the
the destroyer may not enter send into my soule that heavenly fire of love to thy sacred Majestie and charity to all men which may assure mee of thy acceptance of me and my sacrifice of praise and thanksgiving clens out of mee all the old leaven of sinne and maliciousnesse open my understanding increase my faith that I may see and know the assurance of my sinnes remission in the seale of eternall life which by thy mercies I am now to receive Thou hast taught mee O Lord that my blessed Saviour in the night that he was betrayed made this holy testament wherein as he tooke flesh and blood of us that he might dye for us so hee bequeathed his body and blood to us that wee might live in him and left this Sacrament as a faithfull pledge of his love to remember us of his dying for us till he come againe O Lord I know thou art the life and truth and wouldst not leave thy Church any effectlesse earnest of their salvation Lord Jesus therefore be present with my spirit worke powerfully on thine owne ordinance that it may indeed seale up my salvation in my soule with that conconstant assurance that the gates of hell may never prevaile against it that no terrour of conscience nor any delusions of Satan may be able to overthrow it but that I may with a lively faith lay hold on all thy merits that I may find therein an inward peace in confidence of my sinnes remission reconciliation with my God sound joy in the Holy Ghost my comforter sanctified will and affections purity of life and holy obedience which hath the testimony of a good conscience to be a sweet comfort both in life and death assuring me that I have fought a good fight with entire faith and therefore shall enjoy the crown of righteousnesse which the Lord the righteous Judge shall at that day give to all them that love his appearing Grant this O Lord and whatever else thou knowest to be needfull for me for Jesus Christ his sake who with thee and the holy spirit liveth and raigneth ever one God world without end AMEN An other private Prayer for one ready to receive the Lords Supper HOly Lord I humbly beseech thee for Christ Jesus sake whose sacred body and blood are here represented forgive me all my sinnes and give me a stedfast hearty and constant resolution never to commit the like againe give mee a lively faith that through these signes which my Saviour hath appointed to be received in remembrance of his death and passion untill his comming againe I may really apprehend the spirituall relish of the bread of life and to be assured that Christ's body was given for me and his most pretious blood shed for my redemption Lord lift up my soule above all worldly thoughts that I may by a steady and confident application of all the benefits of his death and passion see Christ Jesus sitting at thy right hand feed on him by a justifying faith and thereby be nourished to eternall life Holy Father heare and assist direct and guid me according to thine owne will Lord Jesus who gavest thy selfe to death for my salvation deny not the requests of my feeble soule longing for the assurance of thy saving health hungring and thirsting for thee and thy righteousnesse O holy Ghost the sanctifier of all the elect throughly cleanse me from all the old leaven of sin prepare me body and soule to an holy reverend and effectuall receiving these sacred mysteries that my soule and conscience may thereby be sealed up to redemption and salvation through Jesus Christ my Lord and blessed Saviour AMEN A private Prayer after receiving the Lords Supper MOst gratious God and mercifull Father who of thine owne free love and good pleasure hast elected created redeemed regenerated reconciled justified and preserved me unto this present who hast also bestowed â—on me unworthy of the least of thy mercies the peaceable use of thy holy word and sacraments I humbly thanke thee as for all other thy favours so for this present comfort which I have now received Lord accept this sacrifice of praise and thanksgiving through Jesus Christ whose oblation of himselfe once offered for a full and perfect price of our redemption and satisfaction for all our sins we have hereby according to his owne ordinance remembred Lord perfect the worke which thou hast begun in me make good thine owne institution unto my soule seale me up unto the day of redemption worke in mee a full assurance of my sinnes remission and my reconciliation to thee by the death and merit of thy holy sonne Jesus give me a lively sense of my union with him and his living in me so guiding me by his holy spirit that his life may appeare in all my thoughts words and actions that I may henceforth live no more to sinne but being freed from the power and laws thereof may have my fruit unto holinesse and eternall life Lord make me every day more and more able to doe thy will and to abandon mine owne corrupt desires let me now feele in my soule conscience the reall benefit of thy word and sacraments which thou hast promised to all those that truely seek thee give me that longing desire of right cousnesse which is by thy grace secured from despaire and preserved from vaine glory and presumption satisfie me with that measure of grace which thy wisdome knoweth sufficient for me Lord make me knowe assuredly that I have not now received this holy sacrament in vaine nourish me hereby to eternall life give me a greater strength to walke righteously before thee with sound faith cheerefulnesse of minde firme and comfortable peace of conscience and that joy of the holy Ghost which may ascertaine me that thy kingdome is established in me Give me a zealous love of thy glory ready obedience to thy law feare to displease thee innocency of life and that holy charity towards all men which may give me boldnesse in the great and terrible day of the Lord Jesus order thou my conversation so that it may be unblamable towards all men and holy before thee to thy glory and the good example of those with whom I live assist me with such a measure of thy sanctifying spirit that I may indeed performe all those vowes which I have made before thee that every day of my life may be to mee as this Sabbath an holy rest from sinne Lord who powerfully commandest all thy creatures prevent the mischievous subtiltie of the tempter let thy holy spirit keepe me body and soule give me an holy contempt of this present world and affections set on high where my blessed Saviour sitteth at thy right hand who shall in the appointed time appeare in judgement and gather his elect unto him These things and whatsoever else thou knowest needfull for me or any part of thy whole Church militant I begge at thy gratious hands who hast commanded us to aske and
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 know thee who art the fountaine of life of holinesse that wee might be like thee whose beeing is an independent selfe-happinesse and immortality that we might in thy presence enjoy thy favour eternally for thy gratious providence which in thy rest from creation is ever active in our preservation for that as it was thy pleasure to forme all creatures on earth in the aire and those unseene paths of the deeps for our sakes so by the powre of the same word which at first said let them be made and they were so thou still preservest them in their severall kinds for our use releife and comfort nor is thy goodnesse lesse considerable in those remoter lights of heaven the greater and the lesse which thou hast made to distinguish and measure times and seasons to rule the day and comfort the unked shades of night O Lord the heavens declare thy glory and the firmament sheweth thy handy worke in wisedome and great power hast thou created all things the unseene multitude of those glorious Angels which thou hast made ministring spirits and sent them out to pith thâ—ir tents about us night and day for out defence and preservation are the worke of thy hands they and we live move and have our beeing in thee who art the incomprehensible beeing of beeings Above all thy workes is thy mercy and above all instances thereof is that for which we are this day to praise and glorifie thy holy name the accomplishment of the greatest worke our redemption by the resurrectioâ— of thy Sonne Jesus from the dead our creation had not profited us if our redemption had not repaired us when we were fallen in our creation thou gavest us our selves and beâ—ings but in our redemption thou not onely restoredst us to our selves but gavest us thy selfe in Christ the some of thine eternall love Lord what is man that thou so regardest him or the sonne of man that thou so visitest him Who is able to declare thy goodnesse and to set forth that praise which is worthy of thee Thou hast also made the Sabbath for man for whom thou madest this universe thou hast sanctified it and given it to be a time of rest and a signe betweene thee and us that we might knowe that thou art he who sanctifieth us that we might herein meet together in thy publike worship to learne thy holy wil for our salvation to present our supplications severall necessities before thy throne of grace and mercy â—â—ffer up the incense of our prayers and thankesgiving that wee may rest from sinne and our daily labours and being disburdened of all the cares and distractions of this world may approach neere unto thy sacred Majestie with pure hearts and hands But O Lord our God who among the corrupted sonnes of men is worthy to appeare in thy holy presence who art the searcher of hearts and a God of pure eyes O Lord we humbly acknowledge our vilenesse and unworthinesse beseeching thee for thy sonne Christ Jesus sake to forgive us all our sinnes and throughly to purge us from the old levin of our iniquities give us such a measure of thy grace and sanctifiing spirit that we may rest assured of our calling and election to eternall life repaire thy decayed image in us every day more and more enabling us to serve thee in true holinesse mortifying and subduing all our carnall affections which resist the motions of thy good spirit in us make us comfortably sensible of the vertue of Christs resurrection in us quickning us to newnesse of life in a perfect and entire obedience to all thy holy commandements that in assurance of our sinnes remission in Christ our peace we may enjoy a comfortable rest in true peace of conscience and our reconciliation to thee by a justifying faith in him To this end wee humbly pray thee to blesse thine owne ordinance to us this day Lord give thy spirit of prayer and prophesie unto thy messengers therein appointed to entreat a blessing for us and to declare thy will unto us distill the dew of heaven into their hearts and tongues that they may minister faithfull directions for the recalling those that erre confirmation of those that stand and sound comfort to the afflicted consciences of those that mourne in Zion Lord who bountifully findest seed to thy sowers grant that they may finde the hearts and affections of thy people not stony or thorny but fruitfull ground be thou present with us by thy sanctifying spirit this day that thy Sabbath may be our delight and thy word our soules food comfort and refreshing that this and all our daies we may walke worthy of our high calling in Christ and have our conversations in heaven where hee sitteth at thy right hand that this Sabbath as it is a representation of that which shall be an eternall rest from all our sorrowes cares and labours may also be a meanes to direct and bring us to the same even to the end of our hopes the salvation of our bodies and soules the fulnesse of joy and eternity of true happinesse in thy presence through the merits of thy sonne our Lord Saviour Jesus Christ to whom with thee O Father of mercy and the holy Ghost the comforter of the elect be ascribed all honour praise dominion and glory this day and evermore AMEN To the ordinary evening Prayer may be added this private prayer for the Sabbath O Lord God of mercy and compassion we render all humble hearty thankes to thy gratious Majestie for all thy mercies and favours as in our whole lives so specially this day bestowed upon us for our peace health and opportunity to serve thee that in thy tender mercy sparing us thou hast not according to our deservings by our neglects of thy holy ordinance and sundry profanations of thy Sabbath made this day unto us as unto many others a day of dread and terrour of trouble and flight but a day of comfort an holy rest and refreshing to our bodies and soules in a peaceable and plentifull use of thy holy word and ordinance O good Lord continue thy goodnesse to us herein give us true repentance and reformation of all our lives forgive us our many sinnes and sundry â—ailings in our duties so sanctify our memories that wee may receive and our affections that we may readily obey thee according to thy holy will now declared in those portions of thy holy word which have this day beene opened unto us Lord who only givest the encrease to the planting and watring of those who faithfully labour in thy vineyard blesse that which wee have heard so that wee may walke in the strength thereof and give us a setled resolution to obey the same to submit our selves wholy to thy will and word to have our conversation so ordered thereby that sin may dye in us and the life of grace shew it selfe in an holy and sincere obedience of our thoughts words and ictions untill we come
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
quickly to the throne of Grace to implore mercy before wrath come out against thee catch hold quickly on this second table repentance who hast lost the first of innocency condemne thy selfe and Christ will justifie thee hee onely expecteth thy voice when thou sayest I have sinned hee saith I forgive thee Doe but mark how quickly the pardon followed David's confession no sooner had hee said I have sinned against the Lord but the Lord said by the Prophet the Lord also hath put away thy sinne Peter quickly repented and as quickly found mercy Esau staied too long and so found no place for repentance though hee sought it carefully with teares If the grando fiered be suddenly cast back againe it proves only the assailants harme or danher such shall Satan's fire-works prove if thou presently cast out his tentations and heartily repent thee where any of his darts touch thee 9. Give not thy selfe over to pensive dedolency worldly sorrow and fruitlesse solitarinesse that will but feed the bitternesse of spirit think not too much of thy afflictions but sweeten them with the frequent remembrance of God's mercy toward thee take heed of worldly sorrow that is unto death cheer up thy selfe in God as David did Why art thou so sad O my soule and why art thou so disquieted within mee trust in God for I shall yet praise him a merry heart doth good like a medicine but a broken spirit drieth the bones A merry heart maketh a cheerful countenance but by the sorrow of the heart the spirit is broken 10. Hearken diligently to the word of God hee is the God of all consolation and the word is his minde and revealed will for our good that is a full store-house there is no affliction incident to man which may not there finde a proper cure here thou shalt finde rules to guide thee and keep thee from sinne here thou shalt finde the sweet mercy of God in Christ Jesus to wash away the guilt of all thy transgressions but be thou not only a hearer but a constant doer of the word and lay the gracious promises up in thine heart so shalt thou in due season feele the work of God's spirit distilling the former and the later rain upon the seed to make it take root and be fruitfull 11. Hereto adde zealous and frequent prayer as the Saints have done in all their distresses and be assured that hee will not leave thee comfortlesse but at last coming with great assurance of thy salvation will abundantly recompence thy patience in suffering and perseverance in praying for pardon Satan is never more foiled and fooled in his own work then when hee gets leave to wound the hearts of the elect for as Romanus the martyr told the tormenter look how many wounds hee gives them so many mouthes hee setteth open for them to cry to God for helpe and indeed these jewels cannot come to their glorious lustre without hard grinding by afflictions A Praier for them who are of a wounded spirit in respect of their grievous sins O Lord God gracious and merciful rebuke not in thine anger neither chasten me in thy hot displeasure my soule is sore vexed and Lord how long Have mercy on mee for I am weak Lord heale my soule and deliver it O save mee for thy mercy sake I am weary of my groaning mine eie is consumed with griefe Lord heare my supplications receive my praier I am sorely afflicted Lord quicken mee according to thy word in thy loving kindenesse and multitude of thy tender mercies blot out my transgressions wash me throughly from my sinnes cleanse me from all mine iniquities the greatnesse and number whereof is such as that I am ashamed and afraid of thy blessed presence I acknowledge my selfe unworthy to look up to heaven to appeare before thee with petition for mercy who have so uncessantly provoked thy justice the filthy leprosie of my sinnes stop mine own mouth my heart answereth that I am unworthy that ever thou shouldst encline thy gracious eare unto so wretched a sinner These terrors of conscience wherewith thou hast now afflicted my soule are thy just judgments the fears of hell and eternal condemnation wherewith thou hast wounded mee are incomparably lesse then my sinnes but Lord remember them not who canst not forget the sufferings of thy holy sonne Jesus for them all I am not able to answer thee one of a thousand nor can thy justice require that of mee for which my Saviour and redeemer hath satisfied therefore I renounce my selfe that I may be found in thy Christ not having on our owne righteousness according to the condemning letter of the law but that I may be clothed in his righteousnesse who hath long since cancelled the hand-writing of ordinances that were against me and payed the debt for me Lord for his sake I humbly entreat thee to turne this judgement under which I now labour into mercy let it beget in my soule a true loathing of all sinne a stedfast purpose to forsake all my evil waies a comfortable experience of thy mercy pronouncing pardon to my afflicted conscience by the infallible evidence of thy holy spirit and assurance of peace with thee make mee to hear of joy and gladnesse that the bones which thou hast broken may rejoice in thee cast me not away from thy presence take not the holy Spirit the comforter from mee but restore mee to the joy of thy salvation and uphold mee with thy free spirit despise not a broken and contrite heart but heale my wounded spirit then will I teach transgressors thy way that they may fear thee who art so terrible in thy justice and convert unto thee who art so abunâ—amt in thy mercy Lord heare mee Lord encline thine eare to a poore distressed soule Lord consider and do it for thy only sonne our Saviour Jesus Christ his sake to whom with thee O heavenly father and the holy spirit be all honour and glory in heaven and earth from this time forth and for ever Amen CHAP. XXVII § 1. Sense of spiritual wants afflicteth but not so much endangereth the soule § 2. What we are herein to consider § 3. How we must examine the conscience § 4. Rules of practice hereto necessary THe second thing wounding and afflicting the conscience is sense of defects and spiritual wants as want of faith hope assurance of salvation want of sanctification purity of heart the spirit of praier and hearing want of ability rightly to performe other holy dueties In these the spirit is stupified and fearfully darkned in the saint for a time a man sometimes feeleth dulnesse to and want of fervency in praier and want of comfortable assurance that God heareth or regardeth it because hee doth not presently answer or not at all grant that which wee aske sometimes hee feeleth a deviation of his minde and discomposure of thoughts in attention and unbeleef in hearing the word or reading the
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
life and salvation through JESUS CHRIST our onely Saviour and Redeemer to whom with thee and the holy Ghost be all honour and glory ascribed in heaven and earth henceforth and for ever AMEN CHAP II. Of Religion and Faith § 1 Of true Religion wherein it consisteth § 2 Of Faith and those things which concerne the same THere is no nation so inhumane and barbarous but it pretendeth to some religion and worship divine Satan cannot put out all the light of conscience still there is a slender remainder which sheweth the very wicked that there is a God therefore he hath ever laboured to beguile men with false religions or corruptions of the true 2 True Religion is the right worship of the true God in imitation of his holinesse all other worship not agreeing with his revealed will is profanation and irreligion this is life eternall to know God and whom he hath sent Jesus Christ. He that will with such knowledge come unto him must beleeve that he is no man hath seen Gods essence that is greater then any finite apprehension so that we walke by faith not sight and therefore Christ when he had assumed a visible nature for the worke of our redemption would not long be conversant on earth in his publike ministry that our salvation might not be in sense but beleeving and blessed are they which have not seene and have beleeved 3 Concerning faith these things are considerable 1. What it is 2. Whence it is 3. Whose it is 4. How necessary it is 5. How excellent it is 6. Of what measure it is 7. What we must doe concerning it 8. What is the object thereof 1 Faith is the evidence of things not seene and the substance of that we hope for it is a grace and guift of Gods spirit whereby we assent to the word of God and apply the promises thereof to our selves it cannot be forced it is wrought in our minde by perswasion not compulsion faith is by hearing this is the unchangeable rule thereof one and the same forever 2 Faith is the worke of Gods spirit in us applying the promises bearing witnesse with our spirit that we are the children of God opening the hearts of hearers to the word preached and Sacraments administred Paul may plant and Apollos water but except God give the encrease who shall beleeve their report The naturall man perceiveth not the things of the spirit neither can he without a spirituall eie they shall seeme foolishnesse to him so that Paul and Apollos are but the ministers by whom we beleeve as the Lord gives to every man 3 All have not faith many talk of it and professe it but as the heathens among the multitude of their Gods made Faith a Goddesse and were farre from beleeving in God faith here intended is the White stone with a new name written which no man knoweth save he that receiveth it a peculiar of the elect as many as were ordained to eternall life beleeved the seale and earnest of the spirit of promise therefore though we are taught to say our father give us forgive us yet in profession of our faith we say I beleeve in God c. we must pray one for another but every man must beleeve for himselfe 4 The necessitie of faith appeareth in that 1 the just shall live by it Heb 2. 4. 2. By faith onely we are justified Rom 3. 28. 3. Without Faith it is impossible to please God whatsoever is not of faith is sin 4. God hath appointed this meanes for us to take hold on the merits of Christ that we may be saved 5 The excellency of faith is in that it apprehendeth that is Christ and in him the unspeakable treasure of Gods mercy peace of conscience reconciliation with God remission of our sinnes indemnity from the guilt and punishment thereof justification sanctification in fine all things which concurre to the accomplishment of an happy man it is the rocke against which the gates of hell shall not prevaile the shield against the spirituall enimie it stiled Abraham Gods freind and us his sonnes it is the sanctuary of a troubled spirit the first fruits of the heavenly Paradise the effect and cause of illumination the eye which enlightneth the conscience if we beleeve we shall understand commendable is that faith which beleeveth that all the word of God is true and to be obeyed before it understandeth the particulars faith made Noah an Arke to preserve mankinde in gave Abraham possession of Canaan it hath subdued kingdomes wrought righteousnes obtained the promises stopped the mouthes of Lyons quenched the violence of fire delivered from the sword made men strong of weake and valiant in battle it is the doore keeper of heaven it lets in the theeâ—e from the crosse the Bathsheba which can have no repulse Whatsoever yee aske if yee beleeve yee shall receive it it is in effect all the world all things are yours the world and life were made for the Saints it is that one thing with which we have all things without which nothing it giveth us confident entrance to God and salvation of our selves through Jesus Christ. 6 The measures of true faith are divers yet sufficient to every one to salvation as 't is written he that gathered much had no superfluity and he that gathered little had no want In all ages God gave some great and eminent measures of faith as to the Prophets Apostles and Martyâ—s not that they should by their greater faith obtaine greater salvation then we who have received a farre lesse measure but because God appointed them to encounter greater tryalls to his honour and that the example of their constancie might be helpfull to our infirmitie as in the body of man there are veines sinewes flesh and bones to strenghthen all these not that the bones have more life then these so is the mysticall body of Christ 't is certaine that weake faith may lay sure hold on Christ and therefore be a saving faith yea the power of God is perfected in mans infirmitie to conclude it is not the merit of faith but of Christ apprehended by faith which saveth us so God crowneth his owne gifts in us 7 We must 1 examine our faith 2. Use the ordinance of God for the attaining it as hearing the word and receiving the sacraments praying c. They best know what need we have of frequent examination of our selves herein who are deeply sensible of their owne wants to them who are deluded with false lights tentations of security there appeareth no want either of faith in them selves or examination of their faith That we may examine profitably we must knowe there is a common faith which reprobates may have and it is
understanding there are many Concerning which we must hold First That the essentiall properties of God are all really the one essence of God for there is nothing in God which is not God there is no accident in him a man hath wisedome power justice but not of himselfe not ever not infinitely neither as his essence for the wisedome power justice c. of a man are not man but whatever is in God is of God and his eternall essence of himselfe subsisting independently inseparably neither are they after his essence but coeternall and coessentiall though they have not alwaies beene declared to the creatures so his wisedome and omnipotency was from all eternity though they were not manifested till that time he had appointed for the creation of the world wherein he made men and Angels witnesses thereof the same is to be understood of his other properties mercy justice patience c. Secondly That these properties are not parts of Gods essence for that which is infinite hath no parts and that which hath parts cannot be infinite but every essentiall property is the being of God who is indivisible and truly one Thirdly The essentiall properties of the deity are inseparable and incommunicable so that no creature can become a deity or have such an essence as is infinite omnipotent omnipresent c. Fourthly Some things absolutely spoken of God are in the abstract to intimate his selfe-being as when we say he is life wisedome goodnesse c. Some things in the concrete to import to us the reallity of his existence as when we say he is good just holy c. in both we understand that whatsoever is attributed to him herein is the essence of God Fifthly We are taught in Gods Word that he is an uncreated Spirit of selfe-being infinite perfect eternall immense immutable everlasting life it selfe infinitely blessed wise omniscient good gracious loving mercifull just true holy omnipotent freely and by his owne independent power doing whatsoever he will in heaven and in earth and all creatures of infinite glory and majesty 4. The foole hath said in his heart there is no God none but the foole can think so considering 1. What we reade in the booke of Nature where that which may be knowne of God is manifest Rom. 1. 19. the admirable forme masse making preservation of the world with the diversities and perpetuities of motions demonstrate a present God whence could all these things at first come who set that admirable order and constant lawes who reduced those vast and discordant seeds of this great fabricke of the world into the harmony which still preserveth it can any man thinke of an effect without a cause thou wilt say how shall we know that God made this who saw him creating why if thou seest an house thou canst easily conclude it had some builder if none but the builders were privy to it and wilt thou not believe Gods worke except thou see him that all see this none can Whatsoever thou canst see is not God Neither let this seeme strange that he is invisible thou feelest the stormy winds thou believest they are winds without the testimony of thine eies thou knowest thou canst not see them thou thinkest speakest movest and livest by thy soule didst thou ever see it if thou canst not see the creatures part of thy selfe wouldst thou examine thy invisible Creatour with carnall eies with what sense canst thou apprehend a spirit The eye cannot see him except hee be coloured the eare cannot receive him except he bee some sound the feeling cannot perceive him except he be a body hee might therefore needs passe by thee as Job said and thou not see him being obvious to no sense and above and more pure then any created understanding Thou wilt say all these things are by nature such And what is nature but the ordinary power of God Which when he pleaseth he dispenseth with parting the red sea smiting the rock and bringing the fountaines thence dividing Jordan restraining the Babylonish sier and the like that all may know that he only is Lord of the creaturs who but spake and they were made whose will is his word and his word his worke Thou seest the heavens incessantly and without any rest turning about day and night in uniforme and unwearied motion who could have set up and furnished those admirable starres and planets with a never-failing light who could move them thus but a God of infinite power thou seest and treadest on this vast ball of earth hanging in the midst of heavens which turne about it who could substaine it but God thou seest the sea ebbing and flowing the wonders of the deepe on earth the plants and flowers keeping the first law of their creation preserved by a kind of mortall immortality dying and reviving as it were in a yearly resurrection who can do the least of these things amongst all the creatures where is he in heaven or earth can imitate these things which can give life to the poorest fly when thou hast considered all thou shalt know that none but a stupid foole can thinke there is no God 2 If we consider the testimonie of mans own conscience trembling at the apprehension of suddaine dangers stormes earthquakes thunders as Caligula was wont feare of death sheweth an Atheist the same if there be nothing after death nor God to punish the wicked what art thou afraid of 3 If we consider the punishments of the wicked in this life so following sinnes that it appeareth no fortuitous hand or chance that strooke them but the all-seeing just God so fitting his rods to mens sinnes that the punishment pointeth out the crime so in Sodoms unnaturally burning lust punished with a supernaturall shower of fire and brimstone so in Pharoahs drowning Adonibezecks cruelty requited with the like it were too long to recite all the remarkable instances of this kinde wherein the consciences of wicked men convincing them they have confessed with those Egyptianâ—orcerers â—orcerers this is the singer of God 4 If we consider the constancy of the Martyres suffering death where sometimes the casting one graine of incense upon an alter might have saved their lives they constantly resolving we will not serve your Gods our God whom we serve is able to deliver us When they endure such varieties of torments under the wearied hands of tormenters in hope of that which God hath promised them who suffer for his truth we may certainly conclude that neither the consent of so many nor the perseverance of dying men would be vaine or disâ—embled and that patience it selfe could never have willingly endured such tortures without the admirable assistance of God 5 If we consider predictions of things to come and their certaine fulfilling in the appointed time and manner who but God
the graine of corne as God giveth every seed his own body so Job saith hee shall see his Redeemer with the same eyes so they shall see Christ come to judge who peirâ—ed him only the Saint shall change for glory and immortality 5. In the resurrection God will send out his Angells his harvesters to gather the elect from all parts The last trump shall blow the graves open and sea land give up their dead it was shewed in the Prophets vision Ezek 47. 2. 3. c. the dry bones lay scattered up and downe the fields when the power of the Almighty breathed on them the sinewes and flesh came upon them the skinne covered them and they lived so shall it be in the resurrection of the dead The power of God who made us all of dust and infused a living soule into every one of us will then bring back every soule into his own body and so Christ who is the resurrection and the life will convent them and set them before him in judgement who now sleep in death He that raised Jesus from the dead shall also quicken our mortall bodies The truth hereof may appeare 1. From the word of God evidently testifying the same Job 19. 20. Isai 26. 19. Dan 12. 2. 1. Cor 15. 1. Thes 4. Joh 5. 28. 29. The Apostle proveth it from divers grounds as the preaching of the Gospell and our beleeving which otherwise were vaine but so great and powerfull an evidence of God's spirit cannot bee vaine From the communion we have with Christ who is risen for we are indeed his members flesh of his flesh and bone of his bone he is the first fruits of the dead Now in his manhood is our slesh and blood glorified where he lives wee live as he hath begun we shall follow from the comparision of the first and second Adam as in Adam all dye even so in Christ shall all bee made alive from the power of Christ able to subdue all things from the earnest of the spirit dwelling in us Rom 8. 11. If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall quicken your mortall bodies by the spirit that dwelleth in you by the universality of Christs kingdome to which all must be subdued Ephes 1. 14. The same is proved from the blessednesse of the dead Rev 14. 13. as also from that Christ saith God is the God of the living not of the dead Math 22. 31. 32. 2. The truth hereof may appeare from the consents even of the prudent heathen much more of all the Saints seeking another city Heb 11. 3. From the wisedome of God which cannot be frustrate now in vaine had he made man in his owne image had it beene to perish with so shore a life 4. From the justice of God if the body should not rise againe then that which had sinned with the soule should not also suffer with it the blasphemous mouth which hath so highly dishonoured â—â—od the raylers tongue which hath wounded the innocent the lying lips the theevish and murderous hands the mischievous head which hath beene a full storehouse of pernitious inventions for hereâ—ies schâ—smes seditions ravage and oppression should escape the power of justice and eternally sleepe in the dust without any sense of evill as securely as if they had never beene stained with confederacy in sinne a thought so vaine as that the conscience of an heathen could not admit it and can wee thinke that the poore afflicted and tortured bodies of the Martyrs bearing life and death the markes of the Lord Jesus shall never live againe and see a time of refreshing Certainely justice must needs put great difference betweene the wicked and the just and it must be true which God saith We must all appeare before the tribunall of Christ that every man may receive in his body according to that which he hath done whether good or evill 5. From the power of God with whom all things are possible he that made all of nothing cannot he raise the dead He that created cannot he change creatures He made the dust of the earth of nothing and man out of that dust and is his arme shortned so that he caÌ„not repaire who made of nothâ—ng consider the agent and take away all doubting Some instances as praeludiums of the generall resurâ—ection Christ made to assure us that he that raised the Rulers daughter the widows sonne Lazarus and others appearing at his owne resurrection could and would accordiâ—g to his promise raise us also He gave the Apostles themselves then subject to mortality power to raise the dead Tabitha and Eutichus were examples and shall not he who gave others this power be able himselfe to doe the same He made Aarons withered rod as it were rise againe from the dead and shall not he raise Aaron himself 6. From the common course of nature which is God's ordinary power the seed is sowed lyeth long under winter clouds except it corrupt it remaineth alone but by a kind of yearly death and resurrection every seed bringing forth its owne body that which without such changes could have lasted but few yeares continueth to the use of man since the creation unto this present 7. Lastly from the consciences of the most obstinate unbelievers tell mee Atheist if there be nothing after death why art thou so afraid to die Of these things we are to make these uses 1. It must teach us to be afraid to sinne death cannot conceale thee thou must rise againe Cain Judas Dives would think themselves happy if with a thousand thousand deaths they could but once die to live no more it is a great part of the reprobates torment that he cannot die but must be raised to an eternall torment of body and soule 2 To be comforted against all pressures and calamities of this life persecutions imprisonments sicknesse sorrow contempt death it shall not be long be an impious and ingratefull world nover so malicious before a joyfull resurrection shall assert and acquit thee from all these grievances 3. To use the deceased Saints bodies with humane and holy reverence not to handle them despicably whom God will once glorifie 4. To make death familiar to us by frequent meditation on our resurrection from the dead feare not death seeing thou shalt certainly rise againe there shall be incorruption glory and immortality See Psal. 16. 9 10. 2 Cor. 5. 1. 5. Not to sorrow as men without hope for them that sleepe in Christ remember they shall rise againe This was the very argument wherewith Christ who shewed his sympathy at Lazarus grave weeping with the living if not for the dead allayed the sorrow of Mary and Martha and comforted them in their teares I am the resurrection and the life he that believeth in mee if he were
dead shall live CHAP. XI Concerning life everlasting § 1. What life everlasting is § 2. Wherein the happinesse thereof consisteth § 3. What rules of practice we are to hold concerning the same 1 WE are in the last place to beleeve that which is the end of faith the salvation of our soules life everlasting necessarily inserted as the Corônis and finishing the articles of our beleefe why else should we beleeve our resurrection or any other article but that in beleeving all the Gospell we shal have eternall life 2. The life of man is that act of body and soule united whereby he liveth life in generall is either uncreated which is the Godhead living of and by himselfe and giving life to all living this is incommunicable to any creature created life is that which is in and by anothers power as 't is written in him we live move and have our being the life of man is either naturall in this world sustained by such meanes as God hath thereto appointed or spirituall which is our union with Christ inchoate here to bee perfected in the world to come where we shall have no more need of any of the creatures to sustaine us we have need for the present of the word and Sacraments to support our life of grace but there God will be all in all all good all happinesse no noise of hammer was heard in Solomons Temple when it was raising all was prepared before so here shall be no noise of prophesie or preachching that shall cease God will be our illumination preservation joy and life Rev 21. 22. and in this life desire is never satisâ—ied but there is the tree of life Christ Jesus in the midst of the heavenly Paradise giving life to all and silling all with such absolute blessednesse that if all the joyes on earth and an abstract thereof were present we could no more desire them then a prudent man could childrens rattles Paul regenerate counted all things vile and worthlesse in respect of Christ how much more shall the gloriâ—ied As the Sunne eclipseth or obscureth all inferiour light so doe the heavenly all secular joyes which like Eliahs mantle fall off in our ascension to the things which are above Our blessednesse in this eternall life shall consist in 1. An absolute freedome from all wants spirituall and bodily There shall be no ignorance of that wee should know no unbeleefe no diffidence in the mercy of God no servile feare no envy anger lust corrupt affection no sicknesse paine want violence oppression injury no sinne sorrow or effect of sinne 2. Perfect knowledge of God Moses could see onely his back parts we see the effects of his wisdome power and goodnesse the effence it selfe is incomprehensible we see now but in part there we shall see face to face as he is that is as much as we can be capeable of 3. Perfect love of God for his owne sake without measure because we shall knowe him as he is most amiable 4. An absolute and perpetuall Sabbath we keep one now every seaventh day and at best wee fayle in our sanctification thereof but there shall be all holy soules and bodies yet shall not our life bee meerely contemplative and inactive nor servile but eternally spent in the service of God without lassitude or irksomenesse which was prefigured in Priests officiating on the Sabbath without violation of the holy rest 5. Glory of bodies and soules reunited incorruption immortality spirituall and divine life shall shine on us as on Christ in his transfiguration all corruptible qualities being put off and if the now visible parts of the heavens are free from corruption how much more shall man in his glorious liberty seeing heaven and earth were made for him When Christ ascended no corporall weight hindered him when Elias beganne to bee changed He ascended into a Chariot of fire no elementary gravity hindred him so shall our bodies bee freed from the burthen of first and second qualities and all seeds of naturall corruption and made active to move in Gods service without let 6. Unspeakable joy in the presence of God and union with Christ whatsoever we here enjoy or rejoyce in is but imperfect and transitory there 's ever some evill mixed with our present good some feare of loosing or unexpected bitternesse in possessing but there shall be perfect and absolute joy without any mixture of evill to blast it Eternall life is an entire and most pleasant possession of all good an unchangeable eternall reall true perfect blessedresse which after millions of yeares expired shall be as far from ending as at the first if we thinke of more millions of ages then there have been minuts since time began yet if they were ever to end the expectation of a long deferred end must leave joy lesse absolute time wasteth what ere we suffer enjoy or doe this which I write dictate or peruse is taken from my life but eternitie is infinite and therefore nothing can be added or taken from it it being perfect when Paul was taken up into heaven he heard and saw but things unutterable 1. Cor 12. 4. eye hath not seene nor eare heard nor can the heart of man apprehend for present the things which God hath prepared for them that love him 1. Cor 2. 9. Isai 64. 4. 't is easier to say what heaven is not then what it is 't is not like this wretched world the most secure best condition of this life is far short of the least joy therein there shall be no more evill to embitter or discompose our happy soules God shall wipe all tears from our eyes there shall be no more feare of death nor bitter parting of deare friends no privation of any good nor sense of evill hither no enemie is admitted hence no friend departeth The Rules we are here to practise are 1. Labour for true faith apprehending Christ hee only is the way none can come to the Father but through him Whosoever beleeveth in him shall not perish but have everlasting life Joh 3. 16. 2. Be holy if ever thou meanest to arive here no uncleane thing can enter Rev 21. 27. Heb 12. 14. 1. Cor 6. 9. 10. Math. 5. 8. when the rich man asked Christ what good thing shall I doe that I may eternally live He replyed keepe the commandements holinesse is the way to eternally life 3. Endure afflictions patiently our momentary afflictions shall cause a far more happy weight of eternall glory in the life to come 4. Set thy affections on things above and learne an holy contempt of this world the fashion whereof continually changeth that is true life which is unchangeably blessed the most pleasant temporall life compared herewith is not to bee reckned life 5. Here take comfort in all present distresses joy shall come when Joseph had made himselfe
the opinion of the unwise wicked doe but consider that wise men looke most to the end that they have rightly proposed to themselves which if they attaine their worke is done whether by force or counsell they passe not they looke to the end through just meanes Suppose thine end is to overcome thine enemie if thou mightest make free choice of the meanes tell me wouldst thou overcome him by good or evill by vertue or violence by excelling him in goodnesse or equalling him in evill 'T is an epidemick madnesse to thinke there is no victory but in violence and requiting evill with evill becomming as damnable as their enemies 9. Lastly resolve that every injurie shall better thee doth thine enemie hurt thee Let it occasion thee to pray for him aud to enter into a serious examination of thine owne heart whether thou hast not injured him or some other upon discovery of injury done by thee repent and give satisfaction that God may give thee thy quietus est so will hee in his good time judge for thee ever looke to the hand that smiteth thee Assyria is but the rod of Gods anger God raised up enemies to Solomon It may be that God bad Sheimei curse be not like the foolish dog to bite the stone cast at him but looke to the cause which being removed the effect shall cease There are who bend their tongues to shoot out bitter words which God permitteth to admonish his servants of some unrepented sinnes which being discovered and repented of they proove ike Jonathans arrowes shott to warne not to wound Thy friends may possibly not see or seeing dissemble thy faults marke well what thine enemies say of thee let their vigilant malice apt to accuse thee make thee more carefully watch over thy waies least thy failings advantage them or give them just occasions of reviling thee and as Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching hold of them so doe thou all occasions of calumny how many men haâ—â— perished in their sinnes unseene had not the malice of enemies awaked admonished them And like Jason Phereus enemy cured them by wounding them Selfe-love is ever blinde and true friendship sometimes but malice hath a thousand eyes this Serpent is quick sighted to find out others faults seeing I cannot but be faulty and would not be so I had rather want many acquaintance then some enemies who may amend mee though for ill will I owe much to many good friends for other offices but most to mine enimies for this who yet through Gods mercy never hurt me but to the greater advantage of my soule I hope they who never could never shall A Prayer for Love and Charity O Lord God of mercy and compassion we humbly acknowledge that so many continuall have our rebellions been against thee that we deserve thine anger and that thoâ—â— shouldst arme all the hoste of heaven and the creatures under heaven against us but we humbly pray thee to pardon us for Jesus Christ his sake give us hearts to repent before the consummation of thy feirce wrath the day of thine anger come upon us to agree with our adversary quickly while we are yet in the way to seeke righteousnesse that we may be hid in the day of thine anger Lord our hope is in thee make us not a reproach to them that hate us withold not thy tender mercy from us let thy loving kindnesse and thy truth preserve us Thou who art the God of love and unity set thine own image again upon us and as thou hast loved redeemed us in the son of thy love Christ Jesus so give us hearts to love one another that thereby all men may knowe that we are his Disciples Lord deliver us not to the will of our enemies and oppressours but forgive us all that wherein we have any waies injured or justly offended our brethren make our waies so pleasing in thy sight that thou maist bee pleased to make our enemies at peace with us Turne their hearts and mischievous intentions as thou didst revengefull Esau's give them a true sight and sorrow for their sinnes that they may repent and bee saved Prevent and divert their malice that it may not proceed further to hurt themselves or us restraine the tempter that he may no more be able to set variance and his owne bitter influence malice and enmity between those whom thoâ— hast united by their adoption in Christ Thou hast promised the blessing on brethren who live together in unity give us that spirit that we may hold the sacred band thereof in peace that we may not bring a scandall on thy truth that our prayers be not hindred that our soules may be delivered from the snares of death in which the malitious are holden that we may all meet cheerefully before thy tribunall in the holy communion of Saints and blessed unity of the body of Christ to whom with thee O Father of love God of peace and the holy Ghost the comforter be rendred all honour glory praise and dominion in heaven and earth for ever and ever AMEN CHAP. XVIII § 1. Of the soule faculties thereof affections minde and thoughts in generall § 2. Of the corruptions of the heart the danger and difficultie of the cure § 3. Of the necessitie of right ordering our thoughts § 4. Rules of practice 1 THere are many things of whose being we know whose quality we knowe not all confesse wee have a soule which commandeth and restraineth in us what a one it is none can tell hence are those many disputes about its essence seat and subject with the subordinate faculties of it no man hath throughly beene acquainted with this secret governour in man some have defined it an harmonie some a divine vertue a particle of the deity some the most exile slender aire some a blood some heat or fire some number so innate is errour that we most erre concerning our owne selves more rightly doe they say who call it an immortall spirit an incorporeall substance created by infusion and infused in its creation made to the image of the Creatour capable of the light of understanding wisdome holinesse blessednesse and eternity so that in its conjunction with the body it ammateth giveth life action and motion wherein it differeth from an Angell and in its separation from the body for a time untill it shall be reunited in the resurrection it subsisteth as doe the Angells and then hath its proper acts and apprehensions as they Now as the eye seeth the eye in a glasâ—e so the soule knoweth it selfe by a kinde of â—reflex The soule is a divine ghest sent from heaven into these earthly Tabernacles to give them life and governe them yet is it neither seene comming nor departing it is an immortall forme of moâ—tall man the body decayeth the soule doth not being
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
taketh not away faiths confidence but the security of the flesh 3. Lay up the promises of God therefore were they written that we through patience and comfort of the Scriptures might have hope 4. Set not up thy rest in this world neither trust in any thing thereof it is but like a staffe of reed a loose rope at Sea a false friend forsaking in adversity the quick-sands on which foolish builders lay their foundation as Moses told Israel yee are not come to your rest all Worldly things change continually here can be no constancy among the sonnes of Men prosperity is but like a faire morning quickly overcast with hideous stormes like the morning dew soon vanishing like a faire flower a Jonah's gourd such is all Worldly joy there is no sure hope but in the living God who changeth not neither deceiveth trust 5. Take heed of vaine hopes specially those which are against right reason lest thou tempt God they deceive men such is their trust who contemne the ordinary means in expectation of miracles and they who doe things against the expresse word of God in vaine hope of pardon 6. Propose not too great things to thy selfe we are often the evident authors of our own sorrowes when we promise peace health and prosperity to our selves this high-flying ambition sometimes looseth it feathers and we fall into bitterness when we come short of that which we vainly promised our selves 'T were better never climb then rise to fall 7. Pray to the God of hope and consolation to infuse a sure hope and confidence into thy soule A Prayer for Hope O Lord God my earnest expectation and my hope my fortresse helper and deliverer though my numberlesse sinnes have deserved thy wrath so that thou maist justly cast me off into hopelesse despaire and finall destruction yet look upon me in mercy through thy Christ in whom thou hast commanded me to beleeve and promised remission of my sinnes and eternall life for his sake assure me thereof that there may be hope in my end Though thou now fill my wounded spirit with bitternesse removing me from peace and comfort so that forgetting prosperity I goe mourning all the day long though thou humblest my dejected soule with grievous weights of sorrowes and makest my eyes fountains of teares driving me to solitude and silence with them that mourne in Zion yet art thou good to them that waite for thee and to the soule that seeketh thee thy mercies are renewed every morning thy compassions â—aile not thou hast opened unto me the riches of thy mercies in Christ 〈◊〉 caused me to trust in thee thou hast according to thine abundant 〈◊〉 begotten me againe to a lively hope by the resurrection of Christâ—om â—om the dead of an inheritance incorruptible therefore my soule hath â—id thou art my portion therefore will I trust in thee Truth it is ô Lord that the hopes of the hills are vaine so is all confidence in man unhappy is that hope which is not in thee but in spight of Satans malice blessed must he be whose hope thou art he shall be like a tree planted by the waters of life which cannot faile because thou canst not deceive trust ô God of all consolation therefore now at last speake peace to my afflicted soule let me not be disappointed of my hope though thou please to weane me from the love of an unkind and trustlesse World by permitting me to such griefe and sorrow yet seeing thou art my trust from my youth let me not be ashamed of my confidence let thy mercy be still my hope and thy grace my strength amidst all the stormes and surges of afflictions fasten my soules Anchor on the land of the living my rock who is entred within the vaile to make requests for me give me patience to beare untill the time of comfort and refreshing shall come from thy gracious presence give me the helmet of salvation assurance of all that which thou hast promised in thy word and layed up for me in heaven let the experience of thy former goodnesse in many deliverances give me a doore of hope for the future that I may more and more trust in thee Thou who art the God of hope fill me with joy and peace in beleeving that I may abound in hope through the power of thy holy spirit Give me strong consolation and full assurance of thy mercy that continuing grounded and established in a stedfast hope of my resurrection to a life of glory at the appointed houre my flesh may rest in hope and my soule be cheerfully rendred into thy gracious hands to rest with thee through Jesus Christ my ever-blessed Lord and Saviour Amen 1. Feare is a pensive and sorrowfull expectation of some evill to come imminent or so supposed wee feare any thing which is evil reall or apparent many times that which is not feare is opposite to fortitude as one extream of participation and as it allayeth too much daring limits it and so is good but as it exceedeth in it extream pernicious There can be no vertue where there is no fortitude hee can never be holy toward God or honest toward men who dareth not to be so because Satan will be sure to work upoâ— the timerous putting before him continual though 〈◊〉 and vaine feares like hunters Suells to put the fearfull 〈◊〉 from the safe wayes so driving through pusillanimity 〈◊〉 timidity that he maketh them evill for feare of men whom the true feare of God cannot make good 2. To omit many acceptations of the word 1. There is a natural feare and that of two sorts in respect of the object first concerning the avoidance of sinne for the love of God so Adam in his innocency having heard the threatning feared to sin because he would not offend God whom he loved above all for however Adam in the temptation lost this feare and so sinned yet in the rectitude of his minde he had it before the temptation prevailed upon him and secondly concerning the avoidance of sorrow in apprehension of God's anger against sinne committed so Christ feared Matth. 26. 38. Heb. 5. 7. both without sinne neerest to this cometh the filial fear of the regenerate who though through infirmity they often sinne and feare to displease God by any offence as it is said The â—ear of the Lord is to hate evil This is the beginning of wisedome and it is principally in foure things 1. That wee set God ever before our eies living as in his sight and presence 2. That we know and acknowledg him as the omniscient witnesse and just Judge of all our thoughts words and actions 3. That wee feare not creatures in respect of him 4. That wee ever do that which is just and acceptable to him though none other can witnesse against us so did good Joseph and who ever is offended with us for the same so did Daniel and those other servants of God 2. There
family 4. That they be docible and ingenious modest willing in meeknesse to learn and obey their Masters wills an ignorant servant is troublesome but a proud and immorigerous intolerable 5. That they be not slothful and negligent 6. That they be not qâ—arrelsom or contentious or unjust accusers of their fellowes 7. That they be not murmurers or querulous persons or rude answerers again Tit. 2. 2. 8. That they be not hearkners after their Masters counsels too full of eies or busie inquisitors into those things which are above the sphere of their duety it is many times a servants wisedome not to know what he knoweth 9. That they be not given to drunkennesse ryot intemperance luxury or subject to passion he that will be a good servant to others must first be his own master The Motives hereto are 1. God's expresse command Colos. 3. 22. Ephes. 6. 5 c. where that moveth not I know not what can Obedience to thy Master is shewing thy selfe a servant of Christ and doing the will of God Eph. 6. 6. 2. This adorneth the doctrine of God Tit. 2. 10. 3. Therefore the grace of God hath appeared to all men bond and free Tit. 2. 11. 4. If servants be faithful they shall receive the reward of the Lord Col. 3. 24. 5. Hee that doth wrong to his Master shall receive the like God will revenge it Col. 3. 25. 6. A false and trecherous servant is odious to God and man commonly branded with an indelible note of infamy as an unthankfull deceiver of trust 7. The name of God and his doctrine are blasphemed by that servant who professing to be a Christian is false injurious or unprofitable to his Master because that sacred profession is not to him a spurre to duety but a cloak of hypocrisie After reading some of the Psalmes and a Chapter of the Old or New Testament to thy Family use this or the like Prayer A short Morning Prayer with a Family O Almighty God and most merciful Father wee render thee all humble and hearty thanks as for all thy mercies and favours temporal and eternal from time to time bestowed upon us so particularly for thy gracious preservation of us this night past beseeching thee to give us also a prudent and holy use of this favor to thy glory the good example of our brethren and the assurance of our consciences before thee And as thou hast been pleased to bring us safe to the begining of this â—lay so we pray thee holy Father to continue thy providence and thy merâ—y to us therein keep us safe in bodies soules and all that thou hast given us blesse us in our several labours and endeavors let thy blessing be upon all that which thou hast given us for our use and comfort make thy creatures good and successeful to us direct us in that way wherein thou wouldst have us walke that being counselled and guided by thy good spirit which cannot erre we may in all that which we speak or dâ— keepe the testimony of a good conscience doing and saying that onely which is pleasing in thy sight and walking prudently and unblameably toward all men and holily and sincerely before thee our all-seeing God Let not our hearts decline to any evil waies but give us grace ever and in every undertaking to remember our ends wherein wee must give a strict account of all our actions words and thoughts and seriously to consider that for ought wee know this day may be our last so framing our lives and conversations that at our last houre which thy providence hath set every one of us we may be found busied in a faithful watch as careful servants continually expecting the coming of our Lord that wee may with our Lord Jesus on whom wee have beleeved enter into that joy which thou hast prepared for all them who love and loâ—ke for his comming These and all other things which thou knowest more needful for â—s wee beg at thy merciful hands for Jesus Christ his sake in that holy and perfect form which himselfe hath taught us saying Our Father which art in heaven hallowed be thy name c. The grace of our Lord Jesus Christ the love of God the Father and the most comfortable fellowship of God the holy Ghost be with us all to direct guide and keep us this day and evermore Amen Another Morning Praier for a Family O Lord God merciful long-suffering abundant in goodnesse and trueth keeping mercy for thousands forgiving transgression and sinne unto the penitent but not acquitting the guilty and obstinate sinner wee thy poore servants through thy mercy sparing us this day appearing before thee humbly acknowledge our selves to be most vile and loathsome in thy sight not only in respect of our original corruption which we have brought into the world with us but also for our actual sinnes which we have multiplied beyond all weight and number thou art a God of pure eies and inviolable justice how shall we appeare before thee who cannot stand in the judgment of our own consciences Lord what have we more then the hearty acknowledgment of our own unworthinesse to present thee How can wee hope to prevent the curse which goeth forth over the face of the earth to cut off on this side and that 〈◊〉 afflict families and nations with sorrowes and destructions but only by condemning our selves and flying from thy justice to thy mercy our sinâ— are great and grievous but O merciful God where sinne and misery abound thy grace doth more abound and where none are able to satisfie thy justice the greatnesse of the debt can make no difference whether 500 or 50 when neither hath to pay thy mercy equally closeth an unequal account in a free forgivenesse of both Seeing theâ— for this end thou hast opened the treasures of thy mercy in Christ Jesus coming into the world to save sinners wee humbly and confidently acknowledge that of those sinners wee are chiefe Lord thou knowest there is salvation in none other look not therefore on that which we have done or can perform but on that which hee hath done and suffered for us we are indeed subject to the curse for that we many waies transgresse thy holy lawes but therefore was thy holy Jesus made a curse for us that hee might redeem us from the curse of the Law that the blessing might come on us through him in our being made heires thereof and receiving the promise of the spirit the earnest and seale of our redemption through faith Wee condemne our selves that Christ may justifie us that we may be found in him not appearing in our owne righteousness which is at best but as a soon vanishing morning cloud and in the severity of thy judgement as a silthy polluted garment in which we could expect no other sentence then Depart yee cursed into everlasting fire therefore we renounce our selves that we may be clothed with his righteousnesse which is by faith in him
and honors and undoubtedly it doth so much please God that a man doth in sense of his wants from his heart and before all things begge grace and sanctity of him that he will not deny him but adde to his grant more then wee are able to aske or thinke of A Praier for comfort and supply in case of spiritual wants O Lord God abundant in mercy and trueth who delightest not in the destruction of wretched creatures nor despisest the groanes of a troubled spirit I poore afflicted man in bitternesse of soule acknowledg my vilenesse and want of grace the corruption of my sinful nature the misery which I have procured my self by my wilful disobedience to thy holy lawes and my impotency to any thing that is good I am as that wretched traveller wounded and cast down only sensible of my wonnds utterly unable to move or helpe my selfe the Priest and Levite passe by and helpe mee not no creature can yea thy holy law which saith Doe this and live is so farre from helping or releeving mee that now by reason of my infirmity it becometh to mee a killing letter at best but like the Prophets staff sent before by the ministery of the servant not able to give life only shewing mee my sinnes and rendring me guilty as before thy dreadful tribunal so at the barre of mine owne conscience Lord let the good Samaritan the Prophet himselfe Christ Jesus my Saviour naw come to mee he only can binde up my wounded soul and heale it Thou hast wounded mee by an heavy apprehension of thy justice now heal mee by the assurance of thy mercy strengthen my faith in Châ—ist who freely justifieth sinners as thou hast in thine eternal love given him to death for my redemption so give me an infallible assurance that hee is my Jesus and Saviour that according to thine owne gracious promise in him I may live with thee Blessed Saviour who sentest the holy Ghost the comforter of all thine elect to thy afflicted Disciples to strengthen them send him to my more feeble and wretched soul it is neither of him that willeth nor of him that runneth but of thine own goodnesse shewing mercy thou workest both the will and the deed of thy good pleasure be graciously pleased to sanctify my corrupted will and affections as thou hast given me a will and an hearts desire to serve and please thee that I might be saved so perfect thine owne worke in mee establish that thing which thou hast begunne will thou that I will not in vaine thou hast nothing the lesse by communicating thy goodnesse to others Lord give me true holinesse repaire thine own image in mee that thou maist own mee for thine manifest thine own worke in mee unto mee Let not the good spirit which dwelleth in mee be any longer hidden from mee Lord Jesus manifest thy selfe unto my soule let the light of thy spirit breake out in full assurance of faith that I may no more doubt of thy mercies give mee an evident victory over sinne and despaire by the manifest presence of the comforter Lord my afflicted soule knoweth no sanctuary but thy mercy unto thee it gaspeth as a thirsty land O showre downe that abundant dew of grace which may refresh my wearied spirit and fill mee with the fruits of righteousnesse which may appeare in my life and conversation to thy glory and the assurance of my election calling sanctification perseverance and salvation in thy beloved sonne my blessed Saviour Jesus Christ to whom with Thee and the holy Spirit three Persons one immortal incomprehensible omnipotent onely wise God be rendred all honour and glory in heaven and earth now and to all eternity AMEN CHAP. XXVIII § 1 Of the conscience afflicted with feare of tentations and falling away What wee are herein to consider § 2. How wee must examine the conscience herein § 3. What wee must practice WEe are next to consider the wounded spirit or conscience afflicted with feare of tentations and falling away through them enclining it to despair of grace sufficient to resist them hereby the soule is in heavinesse through manifold tentations in which case it is necessary to consider that 1. A tentation is a tryal or taking an experiment of some thing the Devil who cannot compel tryeth men whether he can allure them to sinne and this is tentation 2. There is a temptation of tryal see 1 Cor. 10. 13. Act. 20. 19. Rev. 3. 10. and so James saith My brethren count it all joy when yee fall into divers tentations for when he is tryed hee shall receive the crown of life and blessed is the man that so doth God who is said to tempt no man that is to evil because as there is no sin in him so neither is there any of him yet tryed Abraham to make him known to others and himself for no man untryed knoweth himself which is called tempting or proving as Deut. 13. 3. Ex. 15. 25. Ex. 16. 4. Deut. 8. 16. Psal. 26. 2. 1 Pet. 1. 6. And there is a temptation of seducement which is a solicitation to defection and falling from God by sinning and doing evil 1 Tim. 6. 9. 1 Thes. 3. 5. so that God tempteth that he may teach us but the Devil that he may destroy us 3. Some temptations arise from the corruption and sin inherent in the flesh Jam. 1. 14. Every man is tempted when hee is 〈…〉 his own lusts such as are mentioned Galat. 5. 19 20. Some are suggested by the tempter who being a spirit hath power to inâ—â—â—uate and convey his impious notions into our mindes suggestion between spirits being as contiguity and touching of bodies now whereas hee cannot know the unuttered secrets of the heart it being Gods peculiar to search that he marketh mens natural inclinations and their habits by their words and actions and so prepareth baits for them accordingly sishing in these depths the secrets whereof hee knoweth not till hee perceive his suggestions are swallowed and the sinner taken therefore he presenteth such thoughts as he conâ—ectureth will take by that which is obvious to the senses of men as hee sitteth an opportunity of treason to impious Judas by the malice of the high Priests of lust to Amnon of venturing on the cursed thing to Achan of revenge to Cain of idolatry to Ahaz by the altar of Damascus 4. There are foure degrees of tentations by which it cometh to full maturity 1. Suggestion 2. Delight therein 3. Consent to 4. Acting the same as James 1. 14 15. Man is tempted when hee is drawn away of his own lusts and eâ—iced thenwhen lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth sorth death the first of these a bare suggestion is not our sinne if there be no delight therein or consent thereto for Christ was tempted in all points like as wee are yet without sinne The
and to guide all thy thoughts words and actions so that waking thou maist walke sincerely in his presence and sleeping rest confidently in his protection 2. Prepare and arme thy selfe against these encounters of tentations with the whole armour of God look before hand for tryals thou hast to resist flesh and blood principalities and spiritual wickednesses it is a conflict by so much more terrible by how much more hidden and with an unseen puissant unwearied and restlesse enemy with whom thou canst have no safe truce therefore cast before-hand like the wise builder to lay the foundation upon the rocke against which no windes stormes or floods can prevaile The sea-man doth not contrive his shippe for calmes onely but also against furious storms and rough seas prepare thee good ground-tackle the anchor of the soule hope to lay hold on Christ who therefore suffered and was tempted that hee might deliver thee from and in temptations get the ballast of patience and all things necessary for tryals which thou must in reason look for before thou canst make thy port It were great incogitancy to thinke that Satan who could not abstaine from tempting Christ in whom hee found no sinne will ever give thee rest from temptations in whom hee conceives some hopes of prevailing because some sinnes to foil and grieve thee though not to make thee finally his 3. Watch least yee enter into temptation your adversary continually watcheth to destroy you be not lesse vigilant for your own salvation Many a man not marking whether a mischievous temptation carrieth him hath been surprized and led into some desperate sinnes which waking hee abhorred and trembled at looke for more and more assaults Satan leaveth men sometimes to returne with seven worse spirits that security may destroy them whom nothing else could 4. Be not precipitated into any sudden undertaking but consult with God's Oracles first and resolve to be directed thereby Let them be as the cloudy pillar to Israël where that designeth thy stations or marches there rest or thence advance 5. Resist the devil and hee will flee if thou yeeldest or givest him the least ground hee is tyrannous flee from thy lusts they are like serpents there 's no safe debate with them except by fasting and praier the best way is flight stop thine ears to the enchanting Syrens make a covenant with thine eies not to see that which thou maist not desire in thine heart Take heed of all incentives and occasions thereto beware of Tamar's waies and Delilah's embraces the curtisans invitations and presented opportunities suspected company lascivious entertainments betraying gifts and whatsoever may lead thee to the pathes of death 6. As the subtile enemy sets his snares according as hee findeth men inclinable to be taken therewith as hath been said so be thou carefull most to fortifie thy selfe where thou findest him placing his main batteries there most carefully watch over thy selfe where hee most frequently assaileth thee and be constant herein because hee is so in his malice to destroy thee he sometimes changeth his artifices now hee cometh like a mischievous fruiterer with his destructive commentaries on the forbidden fruit sometimes like an holy prophet with lying visions to bewitch the foolish and unstable sometimes like a beguiling courtier with large promises of worlds of honor and wealth sometimes hee plaies the pander shewing a naked Bathsheba sometimes the secret conspirator and puts into Judas heart to betray the King of Kings and presently the executioner presenting the desperate traitor an halter to make away himself the rule therefore is be careful and search again and again into his gifts whatever they are feare the enemy as Saul said of David See his place where his haunt is for hee dealeth very subtilely he never offereth any good but for some mischievous end hee is a great studier of men where hee findeth a gentle nature hee tempteth to luxury where an ambitious to some high and impious designes where an angry to revenge be thou as cautious learne thy selfe well and where thou art most weake most fortifie thy selfe against him 7. Take heed of idlenesse that lazy mother of all evil ever set thy selfe about something which is good that the tempter as I said may never finde thee at leisure to entertaine him What fearful advantages found hee on David in his few houres vacancy to staine so glorious a life 8. Dally not with temptations happy shall be hee who dasheth them yong as Elisha said of Jehoram's messenger Looke when hee cometh shut the doore and hold him fast there is not the sound of his masters feet behinde him So must we do with Satan's messengers sent to take away our lives wee must destroy the cockatrice egges least breaking out into a fiery serpent wee cannot overcome it but say too late as the Turke of Scanderbeg this enemy should have been subdued in his minority a tentation is nourished that houre it is not mastered 9. Pray constantly and fervently leade us not into temptation oft-times these are a divine revenge on some precedent unrepented sinne against which the Saints usually pray and if as often as Satan assaileth wee could betake our selves to hearty prayers wee should beat him at his owne weapon and hee should give us frequent alarms to awaken us to a stronger guard and occasions of fleeing to the shadow of God's wings The first enemy that assailed Israël in his way to Canaan was overcome by prayer when Moses held up his hands Israël prevailed the greatest of our enemies shall so be repulsed Mat. 17. 21. An ejaculation fit to be used as sonne as thou wakest LOrd be merciful unto us blessed be thy name as for all thy mercies so for thy gracious preservation of us this night continue thy goodnesse to us this day keep us from sinne and shame preserve us bodies soules and estates let no evil come neer our dwellings let not the mischievous tempter gaine any advantage upon us or ours this day but direct thou all our thoughts words and actions by the continual presence of thy holy spirit that wee may wholly spend this day to thy glory and our comfort Preserve the Church this family and all those whom thou hast stirred up to shew thy goodnesse to us or appointed to receive it of us blesse us all and keepe us this day through Jesus Christ our Lord. AMEN After thou hast strictly examined thy conscience what good dueties thou hast omitted or what evil thou hast done in the day and hast heartily repented of the sin compose thy last waking thoughts with such an ejaculation LOrd forgive us all our sinnes and failings this day seal up our redemption by thy good spirit the comforter of thine elect give us that peace of conscience which may cause us to rest securely on thy mercies let our sleep be reâ—reshing and comfortable unto us restrain the enemy that
and art delivered from so many unjust and pernicious tyrants in that the incentives of sinne are grown inactive in age 2. Study to be wise it is great misery to be old and not wise it was too much to be guided by the affections of youth if that be past remember that age is wisdomes flower or fruitfull autumne rather venerable not for number of years but merit if thou encrease in this strength of minde thou shalt so much the more recompence the decay of bodily strength as the soule is more excellent then these walls of clay or man then beast this wisdome is not in gray haires but in such a guidance of the minde as that the aged be sober grave temperate sound in faith charity and patience and that Women be in behaviour such as becometh holinesse teachers of good things that the younger may by them learne to be wise to love their Husbands and their Children to be discreet chast keepers at home good obedient to their Husbands that the word of God be not blaspheamed some extreamly erre thinking it the only wisdome of age to be attent to worldly gaines some heathens could say what can be more absurd then the lesse way we have to goe the more solicitous to be to get viands and that they grew old every day learning something how much more studious ought we to be true wisdome which Gods word teacheth 3. Be holy the feare of God is the old mans glory whereof the hoary head is the crowne if it be found in the way of righteousnesse such shall flourish like the Palme tree and Cedar in Lebanon bringing forth fruit in age those I say that are planted in the howse of the Lord. as they that gathered Manna on the Sabbath eve gathered twice as much as for an other day so they that are holy lay up a double store in age for their eternall rest at hand their encreasing sanctity like shadowes of the setting sunne is then multiplied They injure age who casting their faults on it entertaine it as some unwelcome guest some evill it is their errour which makes it so it can never be well with the sinner but every age is good to the just as evill to the sinner is that most which is neerest his judgement 4. Live to God and thine own eternall blessednesse if thou wilt live to men in temporall relations these gray haires wrinkles and ruines of youth strength and beauty may create thee some contempt but if the centre of thy desires be the chiefe good that must best please thee which makes thee best and so these sorrowes of thy aged brow fraitfull of counsaile gravity temperance holy contempt of the world and preparation for a passage to a better life as thy hoary head wisedomes banners shall be welcome to thee make use therefore of time for eternity and provide for that state to which this decaying earthly tabernacle shall againe be so repaired that the glory of the second house shall be greater then that of the first so shall thy life seem long enough if in an age long or short thou canst reckon but few mispent daies so shall thy bodily defects not be so grievous a little strength will be enough to lift up the hands to God where the heart is right neither those of the minde as decay of memory and the like old men can remember that they most care for and age hath a capacity of amendment in those evills which blemish it as talkativenesse anger frowardnesse and such like which removed it shall be more lovely winning by a milde gravity and of more authority with men however God taketh no advantages on our weaknesse so shall this age appeare most happy he lived not unprofitably who dyeth happily 5. Consider the vanity and frailty of this present life and learne to live which few doe though they number many years none truly doe who live not to God the end of their creation and living she that liveth in pleasure is dead while she liveth living to God shall make that age more happy which bringeth thee neere as that most happy which brings thee to him The Old Mans supplication O Lord God of my salvation I humbly desire to render thee all due and hearty thankes for thy abundant mercies and favours spirituall and temporall thy gracious preservation of me from my youth up unto my hoary haires that thou sparedst me in thy fatherly mercy when thy justice might often have destroyed me Lord as thou hast given me place for repentance reserving me to age who mightest justly have cut off the daies of a mispent youth so now accomplish thine own worke give me an heart faithfully to turne unto thee that I may constantly endeavour to redeeme the vaine errours of my time past by becomming a patterne of faith and obedience to all those with whom I converse Lord fill me with thy holy spirit that I may beare more fruit in my age Forsake me not now I am old and gray headed Remember not the sinnes and follies of my youth let thy power appeare in my weaknesse and the work of thy spirit in the decaies and ruins of this earthly tabernacle by the evident repaire of thine own image in me mortifying the remaindes of sinne and assuring me of my election and calling in Christ Jesus and now ô Lord that the time of my departure draweth nigh give me a watchfull spirit that I may be ready when thou callest seeing there are but few steps between me and this worlds end Lord strengthen me give me a lively faith invincible and constant perseverance in this race the few and evill daies of this earthly pilgrimage that by thy mercifull assistance who workest both the will and the deed and shewest mercy where thou pleasest I may so runne that I may obtaine that when thou pleasest to give me rest from my labours and gather me to my Fathers I may against all the paines and sorrowes of death willingly and cheerefully yeeld up my soule into thy gracious hands in full assurance of my redemption and salvation through Jesus Christ our Lord. AMEN CHAP. XXXIV Meditations for Woemen neere their Travaile § 1. All misery proceedeth from sinne § 2. Our sinnes pardoned in Christ Why the punishments are not taken away Woemens comfort therein § 3. Directions necessary hereunto 1. ALL misery is the undoubted issue of sinne man was happy in his pure naturalls and creation to the Image of God the only fountaine of blessednesse untill sinne defacing the same subjected him to the curse The first sinner heard the terrible sentence of the almighty peculiar to her sex I will greatly multiply thy sorrow and thy Conception in sorrow shalt thou bring forth Children these paines in travaile are the first fruits of misery appearing in that Sex which was first in the transgression so dangerous is it to be leaders into sinne
appearing meane time make us patient cheerefully to endure our trialls give us hearts rightly composed to wait all the daies of our lives till our changing come And now O gracious Father though wee are most unworthy to speake unto thee for our selves yet seeing thou hast commanded us to call upon thee one for another with promise that the prayers for the righteous shall be available if they be fervent so that they shall save the sick that thou wilt raise them up and if they have committed sinnes they shall be forgiven them we humbly pray thee for this our sick brother Lord assure him of his sinnes remission by the merits of Christ Jesus give him that peace of conscience and inward comfort of thy holy spirit which may manifest thy favour and mercy to him There is nothing impossible to thee which thou wilt doe heare therefore and have mercy on him only speake the word and blesse the meanes that he may be healed if otherwise thou hast determined thy holy will be done Lord who canst make all things happy to thy children give him patience meekely to beare thy fatherly hand remember whereof thou hast made fraile man consider his infirmity measure out his tryalls with that tender hand which best knoweth how to proportion the affliction to that strength which thy selfe hast given him O Lord God of all comfort leave him not comfortlesse but as the outward man decayeth strengthen the inward suffer not the malicious tempter to cast down or shake his confidence in Christ Jesus let not the sonne of violence come neere him as thou hast all his life time from his mothers wombe unto this present given thyne angells charge over him to pitch their tents about him so be pleased in this time of tryall to open to him the eie of faith whereby he may cleerely perceive that they are more and stronger with him then can be against him send the holy spirit the comforter to his afflicted soule to bring to memory and apply all these gracious promises which thou hast made thine elect Blessed Jesus who hast therefore taken our fraile nature on thee that thou mightst have experience of our miseries who best knowest what it is to dy having in thyne own death and bitterest passion overcome death and him that had the power thereof to deliver us from sinne and destruction the bitter fruite and effect therof now appeare his comforter assuring him of his interest in thy sufferings give him such a sense of thy mercy that the gates of hell may never prevaile against it such experience of the life of thy spirit and power by which thou didst rise againe from the dead that hee may certainely know that his Redeemer liveth and shall at last shew the same power in his resurrection in which he shall with the rest of thine elect at the voyce of the last trumpet be raised from the dust of the earth to meet thee in the clouds of heaven to see thee with those now languishing eyes which must at and to the appointed time be cloased to sleep in thee that hee may rest from his labours And now O Lord who hast hid from us the houre of our dissolution that we might alwaies expect thee let thy good spirit which sleepeth not set a carefull watch over every one of our soules that we may never sleepe without oyle in our lamps but be ready at thy appearance to enter with thee into thy kingdom where all sorrow shall cease in the fulnes of joy faith in the fruition of thy promises and this state of misery and corruption in a never ending life of glory and immortality Lord heare and help us Lord grant us these requests and whatsoever else thou knowest more needfull what thou hast promised or we should aske for thy Sonne Christ Jesus sake in whose words and mediation we conclude our imperfect prayers Our Father which art in heaven c. The grace of our Lord Jesus Christ c. Thanksgiâ—ing for health recovered O Lord God gracious and mercifull aboundant in goodnesse and truth heaven and earth sound out thy praise all thy creatures tasting of thy providence and preservation praise thee and what have I more to present thee with them what can I lesse then my humble and hearty thanks for thy tender mercy toward me whom thou hast therefore delivered from sicknesse and sorrowes of death that I might yet live to glorifie thy name among the living and for the comfort of others to declare what thou hast done for my poore soule how thou hast raised me by casting mee down and healed me by wounding an afflicted conscience with a terrible sense of thy severe judgements how thou didst sanctify my sicknesse by giving me an heart to looke up to thy fatherly hand which smote me to acknowledge my sinnes for which thou correctedest me to repent me of the same assured of thy mercy in Christ Jesus to resolve and vow to forsake all my sinfull waies to doe a more holy and faithfull endeavour to serve and please thee And now O Lord I humbly pray thee enlarge my heart and tongue to praise and glorifie thy holy and great name all things are of thee and what can any creature give thee but of thine owne hand Lord give mee that sacrifice of praise and thankesgiving which may be acceptable to thee that I may henceforth not onely speake but live thankefully and holily before thee that I may pay my vowes which I made in my distresse and feare so that it may be good for me that I have beene afflicted that I may in all temperance and godlinesse make a right use of health restored me and of the daies which thou addest to my life to thy glory and the comfortable assurance of my conscience both in life and death That thou who hast begun to shew mercy maist be pleased to continue the same in thy gratious preservation of me so that at my last houre which thou hast appointed me the former experience of thy mercy may give me a sound hope and full assurance that thou wilt keepe me unto and in my end that when this house of clay shall be dissolved I shall rest with my Saviour Jesus Christ untill the time determined to raise the dead in him to the life of glory in which our Forerunner now sitteth at thy right hand to whom with thee O Father of mercy and God of all consolation and the holy spirit bee rendred all honour praise and glory in Heaven and on Earth for ever and ever AMEN A Prayer for the sicke of the Plague O Allmighty God great and terrjble in thy judgments yet of infinite mercy and compassion to those who truly seeke thee wee humbly acknowledge that not only this plague wherein thou now afflictest this land is due unto our sinnes but also allother thy severe judgments to our destruction and desolation and to whome shall we seek for helpe but to the whome we haue so continually
to the eternall rest in thy kingdome of glory through the merits and mediation of thy only sonne our Saviour Jesus Christ AMEN CHAP. XVI § 1. Of Love and Charity what they are and how they differ in their objects § 2. Of love to God considerable in its object end measure severall states degrees perpetuity and opposition § 3. Signes of our love to God § 4. common obstructions and lets thereto § 5. Meanes on our part to be used for the enslaming our love to God § 6. Motives to incite us thereto 1. Love is the Qveene of vertueâ— mother of sanctity Gods lively image in man a reflex of his goodnesse who is love the life of faith without which it is neither active nor lively the comfort of this life security in death proeludium of heavenly life wherein it shal be compleated in the vision of God and the full communion of Saincts united to their head Christ Jesus what were life without love better then an hell inchoate such must that be where God is not who not only hath love but is the same Love is a voluntary affection and desire to enjoy that which is good it is a dilection because we doe in a free choice discerne what to love loves limits are ample when it hath a fiinite object when 't is towards God it hath no bounds save only in the subject which can but finitely love an infinite though with all the soule and all the might Love is subjectively in some desire objectively in some good or that which seemeth such so that their varieties cause as many varieties of love love of God the supreame good is incomparably the best love of that which God loveth is next and next that which beareth his image so love we our selves and men and Angells we love men either as we receive good from them or doe good to them the first our language calleth Love the second Charity that hath something amiable and desirable for it object this something miserable and to be pittied or releived 2. Love to God is a vertue wherein the reasonable creature adhereth and is united to delighteth and resteth in God as his cheife good And it is considerable 1. As naturall such as was in Adam in his innocency for without it he could not have had Gods image on him 2. As infused in our regeneration which is a repaire of Gods image decayed in us by sinne this is the meere gift of God 1. Joh 4. 7. Love commeth of God and the fruit of the spirit is love Gal 5. 22. we love him because he first loved us 1. Joh 4. 19. 3. The supreame end of our love to God is God for though we love any creature for some other end then is terminative in that creature so beloved yet we must love God onely for his own sake though we may not therefore only love God that he may doe us good for that were to make our love meâ—cenary not â—iliall not truely to love God above all but him for the rewards sake that were a contract rather then a free love selfe love not love of God for his own sake and as a sufficient reward to those that love him yet may we be assured that we cannot love him truely without a sufficient and certain reward and we may expect the same seeing he is not unrighteous that he should forget our worke and labour of love which wee have shewed toward his name In whatsoever creature wee instance men or Angells or any thing subordinate to their love there is still some better object of our love as if wee love riches for charity sake we love charity for our indigent brothers sake and him for Gods sake But in God only all our desires and affections rest and let downe the wings like those creatures in Ezekiâ—ls vision when they heard the voice of God above their heads and we love God only for his own sake as the most excellent most amiable and desirable the sole fountaine of true good and blessednesse out of whom there can be nothing good or happy and indeed hee that seeketh any thing above or beyond God seeketh nothing because there is nothing better then he nothing in heaven or earth so good The subordinate end of loving God is that we may love others in and for him as 't is written wee have this commandement from him that he that loveth God should love his brother also nor can any man wisely and truely love himselfe any otherwise then for God's sake not wisely for 't were folly for a man to set his affections at any lower levell then true happinesse which can never be in any thing humane or temporall but it is to be found and attained onely in God and our union with him to love our selves for beauty strength honour riches plesures or present life is to beguile our soules with vaine dreams happinesse can be in nothing which can change for worse or must unavoidably end nor can we truely love our selves for any thing lesse then the image of God in us he loveth not himselfe in truth but hateth his own soule who loveth himselfe a sinner for thereby he maketh himselfe unhappy or in respect of any temporall pleasure or gaine therein or thence taken the sinner hateth and destroyeth his own soule doing himselfe more harme therein then the devill and all the powers of hell could otherwaies doe him for as they cannot make him sinne against his will so neither can they make him truely unhappy without his consent to sinne Neither is it truly to love our selves to prouide momentany pleasures and beguiling shewes of happinesse with the losse of the eternall and true the gaine of a world cannot compensate the losse of a soule nor doth he truly love himselfe who betrayeth himselfe herein loving short and evill pleasures more then the chiefe good eternall happinesse and salvation of his own soule 3. The measure of our loving God is to love him without measure things finite have measure and therefore must be loved in measure and subordination Thou must love thy Parents wife children freinds but as thy selfe not in the place of God to honour them before him as Eli did 1. Sam 2. 29. but in subordination to his love and as may be consistent there with otherwise he that hateth not father mother wife children and his owne life 〈◊〉 Christ cannot be his disciple Lâ—k 14. 26. that is where the love of these or any of them is not subordinate to the love of God or where a man loveth any of these more then God Math 10. 37. Thou must love God with all thy heart according to thy capacity with all thy soule thy will affections and desires thy mynde and intellectuall faculties for love of God cannot be without knowledge of him there is no desire of that we know not with â—ll thy might as