Prayer for one ready to receive the Lords Supper pag. 111. A private Prayer after reâ—eiving the Lords Supper pag. 112. Another private Prayer immediately after receiving the Lords Supper pag. 113. 15 Of the Sabbath the name institution things considerable for the sanctification the beginning and ending reasons of the institution the change of the Lords day now to be observed of all Christians how we must sanctifie it p. 114. A Prayer for the Sabbath day morning pag. 125. To the ordinary evening prayer may be added this private prayer for the Sabbath p. 128. 16 Of Love and Charity what they are how they differ in their objects love to God considerable in the object and measure severall states degrees perpetuity and opposition signes thereof common lets meanes on our part to be used c. motives to incite us thereto pag. 129. A prayer for love to God pag. 14â— 17 Of love to our selves kinds thereof love to our neighbour the necessity and excellency thereof conditions and signes of friendship what and how excellent it is the true end and lawes thereof what choice we are to make of friends and whom to avoid of love to our enemies we ought to love them without any malice and to make a right use of them p. 144. A Prayer for Love and Charity p. 180. 18 Of the soule affections mind and thoughts in generall corruption of the heart danger difficulty of the cure necessity of a right ordering our thoughts rules of practice pag. 181. 19 Of right ordering the thoughts in respect of some particular passions affections and perturbations of the mind in their distempers of love delight joy rejoycing mirth sorrow anger hatred malice envy impatience discontent a contented mind pag. 201. The Prayer for patience pag. 226. 20 Of Hope Feare Cares Iealousies pag. 227. A prayer for hope p. 233. A Prayer against feare p. 240. A Prayer against cares pag. 241. A Prayer for sanctification of the thoughts pag. 250. 21 Guidance of the tongue excellent use abuse evils of the tongue concluding the necessity of a right guidance thereof motives thereto rules by which it may be done pag. 252. A Prayer pag. 265. 22 Of externall actions in generall whence the good are how requisite how regulated rules concerning them pag. 266. The Prayer pag 270. 23 Government of Families duties of Masters and Servants motives to their duties pag. 271. A short morning prayer with a Family p. 277. Another Morning Prayer for a Family pag 278. A short Evening Prayer p. 282. An Evening Prayer for a Family more enlarged p. 283. 24 Of Marriage institution end and fruits thereof of choice in generall and particular who are to be avoided Duties of the married mutuall and peculiar advice to widdowes p. 287. the prayer pag 299. 25 Duties of Parents and Children honour to parents want of children good parents of evill children duty of the parent rules thereto belonging duties of children rules thereof motives thereâ—to p. 299. the parents Prayer p. 310. the childrens prayer p. 315. 26 Of the wounded spirit or afflicted conscience what it is how great an affliction what the conscience iâ— How comfortable the peace thereof why God afflicteth his What things principally wound the conscience What they who are afflicted with the apprehension of Gods wrath against their sinnes must consider What they must examine and practise p. 316. the prayer p. 336 27 Sense of spirituall wants afflicteth but not so much endangereth the soule what we are herein to consider examine and practise p 337. the prayer 344. 28 Of the conscience afflicted with feare of tentations and falling away what we are herein to consider examine and practise pag 346 an ejaculation to be used as soone as thou awakest pag 354 another for thy last waking pag. ib. the prayer of a wounded spirit against temptations p. 355. 29 Guidance of the mind in encrease of wealth afflictions common their fruit in good men poverty a great tryall riches great temptations commonly mistaken how to guide the minde in encrease of riches or a full inheritance pag. 357. the rich mans petition pag. 364. 30 Poverty a great temptation yet having a capacity of true happinesse what we are to consider herein and what to practise pag. 365. the poore mans petition pag 373 31 Of liberty and restraint misplaced by an injurious world comforts for prisoners rules hereto appertaining p 374 the prisoners petition pag 384. 32 Of Banishment severall kinds generall cause what we must doe to be comforted herein pag. 391. the banished mans petition pag. 399. 33 Of old age common evills thereof the foundation must be happily laid in youth how the evills of age may be lesâ—ed or more patiently borne by what rules of practise it may be improved to comfort pag 400. the old mans supplication pag 414. 34 Meditations for women neere their travell all misery is from sin sins pardoned in Christ why the punishments are not taken away womens comforts therein directions necessary thereto p. 415 a prayer for them in or neere their travaile pag 422. â— thankesgiving pag 425. 35 Directions for the sicke as all afflictions sanctified so sicknesse is profitable for Gods children many waies how it may become so to us duties of those that visit the sick pag 425. a prayer for the sicke pag 430. thankesgiving for health recovered pag 434. another after the ceasing of the plague p. 435. 36 Meditations concerning death seeing all must dye how to prepare that death may not be terrible meanes to comfort in death of deare friends comforts against death pag 439 a prayer for him that is at the point of death or hath received the sentence of death in himselfe pag 454. ERRATA Pag. 2. marg read invenâ—rint p. 4. m. r. placat p. 5. m. sin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. l. 2. our soules p. 8. l. 3. r. Satan Subtile p. 13. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 15. m. r. hac mundi domo ib. l. 32. r he must therefore p 17 l. 28. the first cause 22. l. 18. holy ascentions p. 24. l. penâ—lt r. marketh the Church p. 25. l. 10. was reserved 29. l. 35 by the power p. 31. l ult so was fulfilled p. 32 l. 16. r. as the heire ib. l. ult changes p. 37. l. 4. the place p. 38. l. â—3 encrease thy p. 48. l. 9. r. in thee ib. r. Concerning the Holy Ghost § 1. what we are p. 51. l. 2. r. whereof he â—b l. 3. sheepfold p. 52. l. 6. are but onâ— p. 62. l. 2. there is entire p. 64. l. 3. what use we p. 66. l. 16. bearing in life p. 72. l. 21. beare all p. 74. 19. the confidence p. 78. l. 33. he looketh on 79. l. 11. his brethren 93 l. 27. preserve thee 95 l. 30. to the deafe 98. l. 7. in their legends 117 l. 14. to intimate 137. l. 14. and have his 146. l. 19. not so for it â—nd 174. l. 4. feeding on thee
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
sanctification of the Sabbath so are meditation on Gods workes wisedome power benificence providence c. hearing reading preaching praying administration and receaving the sacraments workes of mercy and necessity c 1. This Sabbath so farre as it was ceremoniall was changed for the full and true morall part thereof to bee performed on the Lords day which is a Christians sabbath or holy rest for to the publike service of God still religiously to be kept because 1. It is the Key of religion and that which being duely observed enableth us to the performance of all the rest for therein we are to learne our duty to God and man 2. This law God twice wrote with his owne hand in tables of stone to â—â—itate the perpetuity thereof as farre as it is morall 3. If there were no fixed time for the publike service of God how should men agree to meet therein One would have a farme another Oxen or some other secular businesse to distract them one from another Moreover if there were no fixed day 't is much to bee feared the men of this world for their present emoluments would often adjourne Gods service as Felix did Pauls discourse of righteousâ—esse temperance and future judgement with a goe thy way for this time and when I have a convenient season I will call for thee 4. The same reasons for the keeping holy a Sabbath remaine to Christians which for substance God gave for the performance thereof before the Gospell we and our servants have need of rest need to remember God to learne his will to pray and joyne in his publike worship 5. Christ came not to repeale or dissolve the morall law in any one jot or title nor indeed is it changeable or dispensable nor may any part of Gods worship therein commanded be taken away though we are not now to keep so rigid a rest as was ceremoniall to the Jews to remember them of something peculiar to them in their minority and subjection to those ceremonies which were their schoolemaster to Christ. 6. The Church of Christ hath constantly since the Apostles time kept this day which we now celebrate as an holy rest to conclude it is the worlds birth day wherein it first saw light the Queene of daies the praeludium of the Saints resurrection Math 27. 53. the type of the eternall rest and Sabbath to come Isai 66. 23. which yet remaineth for the people of God Heb 4. 9. 2. For the better understanding of these things wee must first consider that though we read no particular precept for the transposition of the Sabbath from the seventh to that which we now celebrate which is the first of the weeke Mat 28. 1. Mark 16. 1. 2. 6. Luk 24. 1. 3. Joh 20. 1. 1 Cor 16. 2. Rev 1. 10. yet is it most likely that Christ the Lord of the Sabbath prescribed the change and that as hee was with Moses forty daies in the mount to teach him the law and government of the Church under the same not leaving his people to any the least point of will-worship and voluntary religion as may appeare in his strict limiting them to the patterne shewed Moses to the very snuâ—â—ers ashpans basons and pinnes of the sanctuary so also when he was before his ascension forty daies with his disciples teaching them what to preach and how to governe the Church though hee would not againe relade and burden them with antiquated ceremonies as touch not tast not handle not yet neither would he leave them to any will-worship but prescribe them what they should doe concerning so maine a point as the transposition and change of the Sabbath neither needed he otherwise to confirme a law naturall and morall then by shewing himselfe Lord of the Sabbath by taking that away from it which was ceremoniall and transporting it to another day so that as from Christs own appointment of the sacrament it was called the Lords Supper so also from his owne appointment this which we now keepe Sabbath was called the Lords day For who may presume to appoint such a thing but the Lord of the Sabbath Or who may call any thing the Lords or ordaine any thing in his holy worship which his selfe hath not appointed And it is worthy our noting that Paul appointing collections for the poore on that day 1. Cor 16. 1 2. saith also 1 Cor 11. 23. 1 Cor 15. 3. that he delivered them that only which he had received of the Lord and that there speaking of that day he spake as of a thing then in use and custome for holy conventions preaching praying receaving the Sacraments among Christians See Act 20. 7. so that Christ commanded and instructed them and they only ordered the Churches accordingly without all dispute it is sufficient for us to bee followers of the Apostles as they were of Christ considering that they were assisted by an infallibility of spirit in these things Secondly we must consider why Christ changed it which was because 1. The ceremoniall part thereof was changable by the Lord of the Sabbath he tooke it not away because the morality is indispensable and unchangable as having it's ground in the law of nature not withstanding that which some obiect to the contrary that there is no principle thereof leading a meere naturall man to the observation of a seventh day sabbath for 1. In the very creation God sanctified the Sabbath and hallawed it by his owne rest thereon as afterward by his absteining to give them Manna on that day and before Moses received the law on Sina written on tables of stone he said unto the people Exod 16. 29. The Lord hath given you the Sabbath 2. The naturall mans principles before the fall and after the fall in the state of corruption differ in many things and degrees as light and darknesse The naturall man in this existence neither doth receive nor can knowe the things of Gods spirit so that he wanteth illumination and consequently the use of diverse principles necessary to lead and guide him in the way of sanctity which in his pure essence and state of innocency he had as a compleate and perfect law of nature 3. The darknesse of minde which fell on man by sin was so generall that it left him only some such obscure knowledge of a Deity to be worshipped and a conscience which served rather to check their failings therein then to enforme them as that it left them without all excuse thus they that had not the written law were a law to themselves the prudent among them acknowledging that there was no nation so immane and barbarous but it beleeved there was a God yet condemning their own ignorance as much in the manner of his worship as their apprehension of him knowing like blinde men out of the way that they erred they groaped after him but could not finde the way
to know thee who art the fountaine of life of holinesse that wee might be like thee whose beeing is an independent selfe-happinesse and immortality that we might in thy presence enjoy thy favour eternally for thy gratious providence which in thy rest from creation is ever active in our preservation for that as it was thy pleasure to forme all creatures on earth in the aire and those unseene paths of the deeps for our sakes so by the powre of the same word which at first said let them be made and they were so thou still preservest them in their severall kinds for our use releife and comfort nor is thy goodnesse lesse considerable in those remoter lights of heaven the greater and the lesse which thou hast made to distinguish and measure times and seasons to rule the day and comfort the unked shades of night O Lord the heavens declare thy glory and the firmament sheweth thy handy worke in wisedome and great power hast thou created all things the unseene multitude of those glorious Angels which thou hast made ministring spirits and sent them out to pith thâ—ir tents about us night and day for out defence and preservation are the worke of thy hands they and we live move and have our beeing in thee who art the incomprehensible beeing of beeings Above all thy workes is thy mercy and above all instances thereof is that for which we are this day to praise and glorifie thy holy name the accomplishment of the greatest worke our redemption by the resurrectioâ— of thy Sonne Jesus from the dead our creation had not profited us if our redemption had not repaired us when we were fallen in our creation thou gavest us our selves and beâ—ings but in our redemption thou not onely restoredst us to our selves but gavest us thy selfe in Christ the some of thine eternall love Lord what is man that thou so regardest him or the sonne of man that thou so visitest him Who is able to declare thy goodnesse and to set forth that praise which is worthy of thee Thou hast also made the Sabbath for man for whom thou madest this universe thou hast sanctified it and given it to be a time of rest and a signe betweene thee and us that we might knowe that thou art he who sanctifieth us that we might herein meet together in thy publike worship to learne thy holy wil for our salvation to present our supplications severall necessities before thy throne of grace and mercy â—â—ffer up the incense of our prayers and thankesgiving that wee may rest from sinne and our daily labours and being disburdened of all the cares and distractions of this world may approach neere unto thy sacred Majestie with pure hearts and hands But O Lord our God who among the corrupted sonnes of men is worthy to appeare in thy holy presence who art the searcher of hearts and a God of pure eyes O Lord we humbly acknowledge our vilenesse and unworthinesse beseeching thee for thy sonne Christ Jesus sake to forgive us all our sinnes and throughly to purge us from the old levin of our iniquities give us such a measure of thy grace and sanctifiing spirit that we may rest assured of our calling and election to eternall life repaire thy decayed image in us every day more and more enabling us to serve thee in true holinesse mortifying and subduing all our carnall affections which resist the motions of thy good spirit in us make us comfortably sensible of the vertue of Christs resurrection in us quickning us to newnesse of life in a perfect and entire obedience to all thy holy commandements that in assurance of our sinnes remission in Christ our peace we may enjoy a comfortable rest in true peace of conscience and our reconciliation to thee by a justifying faith in him To this end wee humbly pray thee to blesse thine owne ordinance to us this day Lord give thy spirit of prayer and prophesie unto thy messengers therein appointed to entreat a blessing for us and to declare thy will unto us distill the dew of heaven into their hearts and tongues that they may minister faithfull directions for the recalling those that erre confirmation of those that stand and sound comfort to the afflicted consciences of those that mourne in Zion Lord who bountifully findest seed to thy sowers grant that they may finde the hearts and affections of thy people not stony or thorny but fruitfull ground be thou present with us by thy sanctifying spirit this day that thy Sabbath may be our delight and thy word our soules food comfort and refreshing that this and all our daies we may walke worthy of our high calling in Christ and have our conversations in heaven where hee sitteth at thy right hand that this Sabbath as it is a representation of that which shall be an eternall rest from all our sorrowes cares and labours may also be a meanes to direct and bring us to the same even to the end of our hopes the salvation of our bodies and soules the fulnesse of joy and eternity of true happinesse in thy presence through the merits of thy sonne our Lord Saviour Jesus Christ to whom with thee O Father of mercy and the holy Ghost the comforter of the elect be ascribed all honour praise dominion and glory this day and evermore AMEN To the ordinary evening Prayer may be added this private prayer for the Sabbath O Lord God of mercy and compassion we render all humble hearty thankes to thy gratious Majestie for all thy mercies and favours as in our whole lives so specially this day bestowed upon us for our peace health and opportunity to serve thee that in thy tender mercy sparing us thou hast not according to our deservings by our neglects of thy holy ordinance and sundry profanations of thy Sabbath made this day unto us as unto many others a day of dread and terrour of trouble and flight but a day of comfort an holy rest and refreshing to our bodies and soules in a peaceable and plentifull use of thy holy word and ordinance O good Lord continue thy goodnesse to us herein give us true repentance and reformation of all our lives forgive us our many sinnes and sundry â—ailings in our duties so sanctify our memories that wee may receive and our affections that we may readily obey thee according to thy holy will now declared in those portions of thy holy word which have this day beene opened unto us Lord who only givest the encrease to the planting and watring of those who faithfully labour in thy vineyard blesse that which wee have heard so that wee may walke in the strength thereof and give us a setled resolution to obey the same to submit our selves wholy to thy will and word to have our conversation so ordered thereby that sin may dye in us and the life of grace shew it selfe in an holy and sincere obedience of our thoughts words and ictions untill we come
the 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
to him nor understand how they ought to serve him which when they attempted by idol-worship and the vaine forgeries of mans inventions they knewe it was but the foolish and frivolous dreames of selfe-beguilâ—ng authors and the blind assent of a seduced multitude the great and tyrannicall mistresse of errous which swaied them 4. That remainder of the law of natures light after mans fall was such as rather or more immediatly concerned the preservation of the naturall man in this present life then for the compleat instruction of the spirituall for eternall life and so to be reckoned among those common gifts of God bestowed equally on elect and reprobates of this kinde was the admirable prudence temperance equity constancy and â—idelity of some meere heathens wherein the conscience had these principles that intemperance injury murder theft perjury lying stealing rapine adultery false testimony c. were odious crimes for all these and the like wereâ— immediatly serving to the preservation of humane society which the God of order and omnipotent parent of this universe will conserve unto the end of time therefore causeth he his sunne to shine and his raine to fall indifferently on the just and unjust and therefore these principles of the Law of nature were left more undeniably cleere and lesse obscured and obliterated on the tables of mans heart in his fall then those which more immediatly concerne the worship of God in the first table of the morall law and the spirituall mans relation thereto God constantly resolving in his unsearchable wisdome and justice to preserve the life of nature respectively to all men for the appointed times but the life of grace to eternall salvation onely to his elect in Christ upon the tables of whose hearts he writeth his laws in their regeneration So that though there be no principle to lead and direct a meere naturall man after his eâ—cecation in his fall to the worship due to one only God yet none can more reasonably deny that a man in the state of innocency had a perfect knowledge of all the law of God and principles in the law of nature to lead him to the observation of every precept thereof then that the light of the eye is not naturall to a man accidentally blinde and so having no sight to direct him in the way he should walke in Man had in his state of innocency a sufficient knowledge of the whole law of God and therefore as that principle which led him to the true worship of one onely God so also to the keeping of the Sabbath which is a part thereof because all the morall law and every precept thereof hath its ground in the law of nature uncorrupted cleerly appearing though in the corrupt state it be obscure in some branches thereof more in some lesse obliterated and the written morall law is indeed no more then a repetition second writing or supply thereof figured in God's duplicate writing againe the same lawes on the second tables after the first were broken 5. The fourth commandement in the morality that is sanctification of a seventh day Sabbath is a law of nature as having its ground therein and therefore bindeth all men of all times and ages and conditions to the end of time as well as those lawes which say Honour thy father and thy mother thou shalt not kill commit adultery or steale but that which was ceremoniall therein as the observation of a seventh from the creation was positive and therefore alterable it being the nature of a positive law to binde either certaine persons only as Adam and Eve by the precept of not eating the forbidden fruit or to a certaine time as the ceremoniall law bound Israel untill the fulfilling of all by Christ and as all before and under the law were bound to observe the seventh day Sabbath from the creation untill it should be changed for the Lords day in whose power the alteration thereof was as he was the creator appointer and sanctifier of the first Sabbath and was and is the Lord of the same now changed for that which wee celebrate in remembrance of his resurrection 2. Christ changed the day to remember us of his resting from all the workes of his humiliation in his resurrection the creation of a new spirituall world as it were new heavens and new earth which shall remaine that from one Sabbath to another all flesh may come and worship before him of which hee saith old things are past away behold all things are become new this day that heavenly light the day starre and sunne of righteousnesse arose therefore as hath beene noted we begin not this Sabbath from the evening darknesse as the old world untill the fulnesse of time to be exercised under the shadowes of the lawâ— but from the morning light a type of that which the Apostle saith the night is past the day is at hand Rom 13. 12. 3. To be a figure of that eternall Sabbath and rest specified Heb 4. 9. by Christs accomplishing the worke of our redemption and justification by his resurrection 4. That beleevers might therein have a perpetuall pledge of the new covenant of grace salvation their deliverance from the servitude and curse of the law 5. Lastly that it might bee a marke of distinction betweene Christians and Jewes and Mahumetans who obstinatly adhere to antiquated ceremonies or ordinances of men It remaineth that we consider how wee must sanctify this Sabbath which that we may doe it is necessary to observe 1. the due preparations for it 2. practices in it 3. duties after it Concerning the first these rules are necessary 1. Doe not overtoile travell or overwatch thy selfe or servants least thou or they be sleepy so inattentive in hearing or praying 2. So consider it before it come that thou maist be sure to set apart all businesses and distractions which might hinder the performance of thy duty 3. Rise up so early that thou want no convenience to fit thy selfe for Gods publike and private worship which when men do not they come both unprepared to Church neglect their private duty for preparation which often rendreth the publike unfruitfull this discovereth an admirable hypocrisie in men who will to rise that they may have time to wash dresse the outward man for the sight of men least any thing should be uncomely to outward view but for the inward man obvious to the severe eye of an heart-searching God they are litle or nothing soâ—icitous 4. Renew thy repentance before thou come to heare the law of Go lest thou appeare there like the ghest without the wedding garment untrimmed and fowle in a sacred solemnity lest the seed of Gods word fall unprofitably among thornes and the venomous weeds of thy old sinnes and so become a â—avour of death unto thee 5. Consider the sanctity of God into whose presence thou art entring as Moses into the clowd to heare
his voice wherein are the issues of life and death remember that the time is holy by Gods owne institution that the place is consecrated and set apart for Gods publike worship and let that come into thy minde which God said unto Moses approaching towards him loose thy shooes from thy feet for the place thou standest on is holy ground to thy selfe thus appliable put off all thy carnall affections resigne thy selfe body soule unto the guidance of Gods holy word and spirit Christ said not in vaine my house shall be called an house of prayer to all nations and where two or three are gathered together in my name there am I in the midst of them 6. Pray privatly that God would forgive thee thy sinnes give thee such a measure of his spirit to enable thee to serve him as may make thee therein acceptable to him blesse his owne ordinance unto thee sanctify thee body and soule to his service that thou maist sanctify his Sabbath with that zeale care and fervency of spirit which may please him that hee would assist the Ministers of his word and thy selfe and the whole congregation so that the word may profit you to the amendment of life and building you up to the assurance of salvation in Christ. In the Sabbath if thou wilt performe thy duty well thou must 1. Begin with delight in it and all the service of God therein to be performed this was God's condition of prospering Israel that they should call the Sabbath a delight the carnall man for feare of humane law or censure resteth from his ordinary workes goeth to Church joyneth with the Congregation in prayer hearing c. but it is irksome to him he thinkes the time long because he delighteth not in the Lord and his Sabbath but he that through delight therein keepeth it not as in help to sanctification keepeth it no better then a beast 2. Glorifie God therein In hearing praying receiving the holy Sacrament singing praises c. thou shalt honour him not doing thine owne waies any servile worke Those things may be done which are subordinate to the sanctification of a Sabbath as the Priests laboured in sacrificing the Ministers now doe in preaching and officiating without breach of this precept Workes of necessitie or mercy to man or beast are to be done the Ox fallen into a pit must be releived the Physitian Apothecary Chirurgion or others in case of necessitie may and must respectively helpe though it be the ordinary worke of their calling because it is a worke of mercy so to doe is to honour God as on the contrary it were to his dishonour as if his law bound any man from doing all the good hee can or shewing mercy to the distressed whereas indeed he is a God of mercy loveth the same in all those who beare his image but thou must not for gaine doe that which might equally be omitted as bargaining bearing burdens or other servile worke or labour of thy calling or travelling except in case of necessity or subordination to a Sabbath dayes workes it is certainly an ingratefull sacriledge to rob God of his owne daies service appointed for no necessitie of his but only for our own good and salvation and to entrench on that which he hath reserved to himselfe whereas he hath allowed men six daies to doe their workes and take their lawfull delights therein Therefore hee saith as we must not on the Sabbath doe our own waies so must not we finde our owne pleasures nor speake our owne words it is an hatefull robbery of God to use pastimes on that day though lawfull on others much worse those which are never lawfull whereby the Devill is more served on that day then any other The many fearefull judgements of God on offenders herein and that which usually befalleth them in that God seldome prospereth the most probable industries of such is enough to deter all considering men from profanation of the Lords day 3. Doe what good thou canst to thy selfe in that which concerneth thy soule or thy body health and preservation in case of necessitie or to others in the like at convenient times when the publike or private worship of God require not thy attendance walke in the fields or gardens that thou maist contemplate on Gods creatures and his benificence power providence and wisedome therein visit the sick and imprisoned if thou have ability and convenience of releiving or comforting them 4. Absteine from immoderate drinking feeding sleeping and whatsoever else may render thee lesse apt for the sanctification of this day 5. As all thy life thou must rest from sinne so specially on this day wherein the very sanctity of the time violated doubleth the offences committed there when God specially requireth the sanctimony and endeavours to learne his will and doe not thinke it enough to rest from labour as God resteth not in an inactive contemplation and as the glorified Saints in the life to come in their rest aud refreshing shall yet continually sing their Halleluiahs and doe those things which shall be to the eternall glory of God in them so doe thou now compose thy selfe to have thy present conversation in heaven and to begin thy rest and Sabbath here which shall never end When the Sabbath is ended if thou canst write down some principall heads for directions or of comforts heard that day and by often perusing them commit all to memory However repeat to thy selfe if single or with thy family the summes of that thou hast heard praise God for the same sing Psalmes meditate of the eternall rest whereof this is a type frame thy whole life for the attaining thereto beg pardon of God for thy severall failings and defects and pray for the assistance of his good spirit and that his ordinance may be powerfull in thee and thine to life eternall A Prayer for the Sabbath day morning O Lord our God holy and merâ—â—â—â— Wâ—â—umbly pray thee for Jesus Christ sake to forgive 〈◊〉 our sinnes to cleanse us bodies and soules from all those corruptions which make us lesse able to serue thee as we ought and unworthy to appeare before thee O our God be pleased to send the Comforter to enlighten us and to open our understandings that being now sequested from all worldly cares affections and thoughts we may lift up our hearts to thee serving thee in fervency of spirit and truâ—th that we may this day beginne our heaven on earth in doing thy will here as it is there done And because they are unworthy of new blessings who are unmyndfull of those they have received we here desire to render thee the fruites of our hearts and lipps praise and thanksgiving for all thy mercies and favours eternall and temporall for thy unspeakable love in electing us to salvation for thy infinite goodnesse in creating us after thyne owne glorious image to a capacity of light and understanding that we might be able in some measure
Rebecca cry I am weary of my life because of the daughters of Heth. Now though it be true he that doubteth whether he ought to worship God and honour his parents rather wanteth stripes then arguments yet seeing the corrupt nature of man is prone to all impiety I will hereto adde some motives to this duety 1. It is the only commandement with promise of reward Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee that it may goe well with thee the son of Sirach saith Honour thy father and thy mother that a blessing may come upon thee from them 2. This is just before God and pleasing to him releeving thy father shall not be forgotten in the day of thy affliction it shall be remembred 3. A third motive may be taken from the contrary curse to him that any way dishonoreth father or mother 1. Cursed is he that setteth light by his father or his mother there is no more evident signe of an impious minde then contempt of parents 2. He that wasteth his father and chaseth away his mother is a son that causeth shame and whosoever robbeth father or mother and saith it is no transgression the same is the companion of a destroyer 3. The eie that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out 4. Whoso curseth his father or his mother his lamp shall be put out in obscure darknesse every one that curseth his father or his mother shall surely be put to death his blood shall be upon him so he that smiteth father or mother there is no lesse punishment severe enough for such an unnatural prodigie as a parricide or hee that retributeth injury where he oweth highest gratitude 5. Lastly I wish all disobedient children to read Deut. 21. 18 c. If a man have a stubborn and rebellious son which will not obey the voice of his father or the voice of his mother and that when they have chastened him will not hearken unto them then shall his father and his mother lay hold on him and bring him unto the Elders of his city c. and the men of the city shall stone him with stones that he dye so shalt thou put away evil from among you A Praier for children to use O Lord God who hast ordained strength in the mouthes of babes and sucklings sanctifying them from the womb open our lips that wee may shew forth thy praise holy Lord Jesus who taking up children into thy sacred armes declaredst that unto such belongeth the kingdome of God who for our redemption becamest an infant and for our instruction obedient to humane parents who art the eternal son of God have mercy on us sanctify us bodies and soules unto thy kingdom and service keep us in our tender years by thy holy spirit from all the errors sins and pollutions of youth make us sincerely obedient to our God that in him wee may honor and obey our parents in all things in reverence and thankefulnesse for their tender care over us blesse their endeavours to provide for us spare them that they may live to bring us up in thy faith feare and love that thy great name may be glorified and they comforted in us and we with them preserved unto thine everlasting kingdom through Jesus Christ our ever blessed Lord and Saviour AMEN CHAP. XXVI Of the wounded spirit or conscience afflicted by the apprehension of Gods wrath against some great sinnes spiritual wants or fear of tentations § 1. What a wounded spirit is how great an affliction what the conscience is how comfortable the peace thereof why God afflicteth his § 2. What things principally wound the conscience § 3. What they who are afflicted with the apprehension of Gods wrath against them must consider § 4. What they must examine § 5. What they must practice 1. I Have spoken concerning the guidance of the Thoughts Words and Actions in generall and in some particular relations to external dueties I shall now endeavour to give directions suitable to some conditions first of the inward man and next of the outward The spirit of man will bear his infirmity but a wounded spirit who can beare saith Solomon The word signifieth a smitten contrite or broken spirit It is a manner of speaking borrowed from bodily afflictions by stripes contusions bruises or wounds wherein by cutting or hurting the sinews and veins the body weakened and endangered without cure to death disabled so that it cannot support it self is apt to inflammations and distempers every light touch hurteth it it depriveth a man of rest so that he is impatient of this present posture and more grieved at the change To expresse the intense sorrow of the soule weak confidence and enfeebled life of the spirit God calleth it a wounded spirit 2. This affliction is so great as it exceedeth all other temporal sorrows and is such as none can truely judge of but they who have with David seen confinia inferni as he saith Psal. 116. 3. The sorrowes of death compassed me and the paines of hell gat hold upon me or found me Other sorrowes may be eased by giving the afflicted something equivalent to that whose losse grieveth him as where one treasure is lost and another found or by some compensation and repair as Job had a second brood and encrease of wealth Elkanah intimated such a medium consolationis when hee said to afflicted Hannah Am not I better to thee then ten sonnes but so can this never be if you give a man of an afflicted spirit riches company of dearest friends or that which might relieve refresh or delight some others you do no more ease him then you could the broken bones by putting on some purple or rich robes no no the grief is within and there must be cured nothing external can do it in other griefes time will mitigate sunt verba voces excellent lenitives of sorrow in some other kindes wine merry company musick or the like meanes may have some part as the wise man saith Give strong drink to him that is ready to perish and wine to those that be of heavy hearts let him drinke and forget his poverty and remember his misery no more So Davids harp could for the time refresh Saul and charme the evil spirit but this grief admitteth of no efficacy in such comforts In other pressures wee may be eased or conveyed away from the evil as Paul was from the Jews conspiracy as David from Saul but there is no flight from a wounded spirit Whither ever we goe we carry our affliction with us our secret tormenter in us In fine as it is in sense of a separation from God the reality whereof is the second death so no creature in heaven or earth can cure it there can be
sinners death but his conversion Lord convert my soule remove my sins frame my heart affections and life according to thine own will thou who hearest the poor and despisest not the wretched captive visit all that are bound Lord our redeemer hear them in an acceptable time and help them in the day of salvation preserve the oppressed and despised of men say unto the prisoners Goe forth and to them that are in darknesse Shew your selves binde up the broken hearted proclaime liberty to the captives and opening the prison to them that are shut up comfort them that mourne let their deep sighing come before thee according to the greatnesse of thy power preserve thou them that are appointed to dye Lord lift thou up my head enlarge my feet bring me out of bondage that I may live to serve and praise thee in the assemblies of thy servants however thou pleasest to dispose of mee let all my sufferings redound to thy glory and my salvation give me patience to endure constancy to depend on thee firme faith to apprehend thy promises and hope to expect thy saving health Consider my weaknesse and lay no more upon mee then thou wilt enable mee to bear cheerfully sanctifie my afflictions and make them good to mee in the fruits of righteousnesse which thou hast laid up for all those who rest on thee Heare mee O Lord let my cry come unto thee and have mercy upon me through Jesus Christ our Lord and blessed Saviour AMEN A Morning Praier for prisoners O Eternal and Almighty God Creator Preserver and Governer of all things in heaven and earth before whom the Thrones and Dominions Powers Cherubims and Seraphims vaile their faces with their wings not able to behold the brightnesse of thy Majesty nor to comprehend thy being known to none but thine owne infinite wisedome At the blasting of the breath of thy displeasure the earth is moved and the pillars of heaven doe tremble yet in thy unspeakable mercy thou vouchsafest to looke downe from thy throne of glory and to take care for man yea the poorest and most despised among the sonnes of men and not only to bow downe a gracious eare to their petitions but to command them to call upon thee that thou maist relieve and deliver them to this end hast thou made so many instances of that word of thine The fervent praier of the righteous availeth much Such praiers have divided the Seas and made their swelling waves stand on heapes beat down the armies of aliants stopped the mouthes of lions restrained the devouring flames opened and shut heaven made the Sunne and Moone stand still converted the revengeful malice of enemies into pity and compassion broken the heavy yokes of bondage shaken off the chaines opened the prison doores and delivered those that were appointed to death so that thou hast not in â—ain sayed Call upon mee in the day of thy trouble so will I heare thee and thou shalt glorifie mee Lord thy mercy is not changed thine arme shortened nor thine eare heavy only our sins have separated between thee and us this is that filthy leprosie over-spreading every part and faculty of our bodies and souls which hath covered our mouths and hindred our praies from thy graecious presence turning away thy merciful eares so that as wee have not hearkned when thou spakest unto us by thy Prophets to warn us from the waies of death and destruction so thou maist justly refuse to heare our cries But O Lord God if thy mercy could have been hindred by mans sin thou hadst never elected him to salvation for thou fore-sawest all things from eternity to all times to come If any evil could have overcome thy goodnesse thou hadst never redeemed us with so great a price as the blood of thy sonne Jesus for thou fore-knewest that they to whom thou sentest him as a redeemer would crucifie the Lord of life if the iniquity of an impious world could intercept thy bounty this sun should not shine nor thy rain descend upon the wicked neither wouldst thou have preserved us this night past that we might now meet to call upon thee for mercy and deliveraâ—ce if thy justice had not given place to mercy we therefore humbly acknowledge thy goodnesse and our own vilenesse and unworthinesse and for thy mercy sake beseech thee to pardon and put all our sins out of thy remembrance that they may no more appeare to provoke thine anger to our destruction O Lord we know not what or how to pray as wee ought help thou our infirmities by thy holy Spirit who maketh intercession for us according to thy will with groanings inuterable it is the same spirit of thine which indited the praiers of thy Prophets and Apostles by which they obtained such marvellous things which now also moveth in and for thy poore afflicted children crying unto thee Good Father give us that lively faith fervency and evidence of spirit to which thou who art the God of trueth and canst not deceive hast made the promise of audience and attaining Lord shew us the effects of that good word which saith Ask and you shall have Now give unto us that aske forgive us all our sinnes and give us an happy deliverance out of the pressures which lie so heavily upon us Give us peace with thee in the testimony of a good conscience and if it be thy holy will peace with all men as thou hast passed by us with fire storme and earth-shaking indignation so now speake unto us in the still voice of thy mercy and compassion Lord if it be possible let this cup of anger passe â—rom us if not thy will be done Give us patience and perseverance give the blessed issue who givest the bitter tryal consider whereof thou hast made fraile man Remember that wee are but poore dust and earth and as the grasse soon withering away deale with us so here that wee may not faile of living to thee in this life and with thee in that eternal life to come And now O Lord who causest the out-goings of the morning and evening to praise thee wee bless thy holy name for thy gracious providence preserving of us this night past and giving us this present oportunity of presenting our supplications unto thee Good Father continue thy mercy to us and ours this day sanctifie us unto thy service direct all our thoughts words and actions so as that in the several waies of our callings they may all tend to the glory of thy holy name the good example of our brethren and the further assurance of our consciences before thee Lord blesse thy holy Church in all nations specially that which thy right hand hath planted in this Blesse Lord our several families let our innocency appeare as the light lift up our heads from these bonds and in thy good time restore us to them againe hear their praiers for us and ours for them and both for thy sonne Jesus sake O Lord who art the
not by confusion of natures but union of the Godhead and manhood of Christ into one person and because the father and the son wrought this by the holy Ghost proceeding of them both the whole sense is as if it were said the spirit of God caused him thus to be conceived after an extraordinary manner 2. Three things are here consiberable 1 That the body of Christ was of the body of the Virgin that he might be according to Gods promise of the seed of Abraham his humane soule was infused by a power of God into the sacred body prepared for it both of them from the moment of their being having their subsistence in the person of the son of God Christ. 2. It was sanctifyed and made most holy such it became him to be who redeemed and saved us free from all corruption and sinne for he was to cleanse the first Adams sinne de rived to his posterity and to overcome sinne in our flesh by taking on him our flesh without sinne that he might by his suffering satisfie Gods justice in the same nature which had offended and fulfill the whole Law of God to which we were bound under paine of damnation and that he might be able to mediateto God for us which none but the perfectly holy could doe 3 The two natures the Godhead and the manhood of Christ were so united in his conceptions as that they make but one person very God and very man there is an union in nature as the Father Sonne and Holy Ghost are one God and an union in person as when two things in nature differing are so united as that they make but one person so the body and reasonable soule make the person of a man so the Deity and humanity of Christ one being a spirituall infinite incomprehensible being the other a bodily finite creature are indivisibly united into one sacred person Christ Jesus so that his humanity is a nature but not a person but in the deity which uniteth it selfe most immediately to the soule and by it to the body of Christ now as hath beene said though these are indivisibly united yet is there no confusion of natures the humanitie becommeth not à Deitie nor the Deitie an humanitie neither do either of them loose their essentiall properties by this union as in the union of the fire with the iron the iron becommeth not fire nor the fire iron as in the union of the soule with the body the soule becommeth not corporall nor the body spirituall the manhood is unspeakeably annointed with grace and dignitie above all creatures in heaven and earth and received from the deity admirable powre to quicken us yet is it not become a deitie They that labour under their naturall corruption from the first Adam must here be comforted we are sanctified in the second for he that sanctifieth and they that are sanctified are of one we are in our regeneration as truly of his mysticall body as he was in his conception of our naturall body or we of Adam's We were conceived and borne in sinne the grievous remaind's whereof we are eftsoone sensible of now in our estate of regeneration yet here is our comfort Christ our Lord and Saviour was conceived by the Holy Ghost he was sanctified for us and his annointing runneth downe like that sacred ointment to the skirts of his cloathing the poorest of all his Saints 1 We are next to beleeve concerning Christ that he was borne of the Virgin Mary therefore said the Angell that holy thing which shall be borne of thee shall be called the Sonne of God that he might be knowne to be very man though he were miraculously conceived God would have him borne after the manner of men That he was borne of the Virgin the holy Ghost sheweth clearly 2 Though the first Adam were made not borne yet was it necessary that the second should be borne not made of new mold 1. How else should sinne have beene expiated in the same nature which had sinned 2. That the woman first in the transgression might become an instrument of mans reparation as she had beene of his ruine hence is the seed of the woman mentioned in the first promise Genes 3. 15. and Christ was made of the woman 3 Of a Virgin as the first Adam was taken out of the virgin earth without the concurrence of man so was the second Adam of a virgin 't was long before promised Isay 7. 14. behold à virgin shall conceive and beare a sonne and thou shalt call his name Immanuel God with us which the Evangelist sheweth fulfilled in Christ Math. 1. 20 21 22 23. she was affianced to an husband yet a virgin that Satan might not know him till he had tempted him and found him invincible that he might have experience of all our miseries without sin this was as that easterne gate of the Temple through which the Prince onely might passe 4 Shee was of the seede of Abraham in whom all the nations of the earth are blessed that is the beleevers of all nations of the linage of David so much fulfilled the prophesie Isai. 9. 7. He shall sit upon the throne of David and so was hee truely stiled the sonne of David 5 He was borne at Bethleem as was foretold Mich. 5. 2. not at Jerusalem nor Nazaret but at the towne of David the providence of God so ordering it Augustus Caesar who dreamed of nothing lesse then a Saviour then and there to be borne commanded in his generall tax that every one should goe to his own Tribe to be taxed therefore Joseph and Mary went accordingly from Nazaret to Bethleem at the same season the Virgin Mother's time was accomplished and shee brought forth Christ. 6 This was in the fulnesse of time foreordained of God there was a certaine time when Israel like Gedeons fleece had the dew of heaven when the floore the rest of the world was dry herein Israel was to be exercised under the rudiments of the law afterward to be made free as heire out of his minority till their obstinacy came upon them and they were to be rejected Christ came in the last daies Isai. 2. 2. towards the end of the 70. weekes spoken of by the Prophet Daniel which were to be reckned from the end of their Babylonish captivitie about 3900 yeares after the creation when the long prefixed mark of his comming the departure of the scepter from Judah now appeared in the◠subjection to the Roman Empire when Herod was Viceroy of Judea 7 The manner of Christs birth was obscure and meane in the eies of the world as besitted the state of humiliation into which he then entred For 1. so it was prophesied of him Isai 53. 2. 2. He would thus exercise the faith of the elect and confound the carnall wisdome of worldly men esteeming none good or happy but the
in them Their communion with the Sonne is in that they are united to him become his members he liveth in them guideth governeth protecteth and comforteth them He communicateth to them all the benefits of his merits and passion so that they become as surely theirs for their justification as they are his as 't is written we are made partakers of Christ Heb 3. 14. hereby we become coheires with him Rom 8. 17. This belongeth onely to the Saints and true beleevers who walke as children of the light 1. Job 1. 6 7. who hearken to him and persevere unto the end Heb 3. 14. but Christ hath no communion with Infidels Christs communion with us is 1. in nature by his becomming â—lesh of our â—lesh 2. by grace and assumption of our persons in a mysticall union with him answering to God for us and so making us partakers of the divine nature 2. Pet 1. 4. 3. The perfection hereof shall be the translation of us into his glory so certaine as the truth of God which is the reason why the Apostle pronounceth thereof as of a thing already past Christ received â— us to the glory of God Rom 15. 7. The first of these states relateth to the second and the second to the last as nature is subordinate to grace and grace to glory the first union causeth the following we cannot have communion with him in his future glory if we have not in his present grace nor could wee ever have beene united to him by grace had not he first united himselfe to our nature whereby he fulfilled the law satisfied God's justice for us and so the divine unction sloweth from the head to all the body The holy Ghost worketh this union by giving us faith and sanctification This union is the most arct and indivisible he tooke on him our nature into an hypostaticall union with the deity he joyneth us to his mysticall body whereof he is the head by the holy Ghost hee that is joyned to the Lord is one spirit with him 1. Cor 6. 17. 1. Cor 12. 13. 1. Joh 3 24. 1. Joh 4. 13. Rom 8. 11. Ephes 4. 4. Hereby wee are really sanctified in that measure which he appointeth every man to salvation whereby he changeth our vile body that it may be like unto his own glorious body Phil 3. 21. and even now suffereth with us reckning all that is done unto us as done unto himselfe He becommeth wisedome righteousnesse sanctification and redemption unto us He freeth us from condemnation purgeth us from all sinne maketh us walk according to his good spirit mortifying the works of the flesh The communion of the holy Ghost is a participation of his grace by which he uniteth us to him regenerateth governeth teacheth leadeth comforteth us witnesseth with our spirits that we are the sonnes of God helpeth our infirmities intercedeth for us with unutterable groanes sealeth us up to the day of redemption and uniteth us one with another 3. Our communion one with another importeth 1. an externall communion and society of the Saints called and united in the body of the visible Church by the ministry of the word and use of the Sacraments 2. an internall conjunction in which those whom God hath united in an externall communion are also by the holy Ghost united unto God and one to another By which they have mutually and joyntly 1. The same right to adoption and sonship in God 2. The same interest in Christ and all his merits 3. The same faith and grace of justification 4. The same right to salvation life and eternall glory This communion is either of the living with the living or of the living with the deceased Saints present or that which shall be in the life to come in the Church triumphant which shall be the most compleat and excellent part thereof This is the first prerogative which the God of unity bestoweth on his Church that her true members hold an happy unity in Christ and a sweet and comfortable fellowship one with another for wee being many are partakers of one bread and one body by one Spirit we are all baptized into one body here is our happinesse in unity without which there is neither happinesse nor life the most excellent part the eye divided from the body cannot see communion must needs be happy where God uniteth we have now in that spirit which uniteth us a communion with the soules in heaven and have our conversation there though but imperfectly but when we also are perfect it shall be a most excellent state the more holy and wise we are the more divine is our fellowship which is only betweene the good and wise when Peter James and John saw Moses and Elias but two glorified Saints in our Saviours transfiguration ravished in spirit they cryed out 't is good for us to bee here let us build here why said they not so before being with Christ Alas there appeared in him before this only the forme of a servant and man of sorrowes no beauty that we should desire in him but now some beames of his glory brake through the clowd of his humanity When Moses and Elias lived on earth they were of no such esteeme there is not that poore despised Saint whose presence now seemeth irksome to the worldly prosperous man but he shall bee most aimiable in our perfect communion in the liâ—e to come Society of man is excellent what were the world to a man alone But he that said 't is not good for man in the state of innocency to be alone reserved the best society to the state of glory the best life excellent is that communion which we now have in this imperfect state for as much as we are united in one spirit faith and doctrine we have like affections love each other assist each other as in things externall so specially by mutuall prayers yea the Angels of heaven rejoyce at a sinners conversion because they hold communion with us under one head and no wonder for if the humane soule which is but a â—inite creature can give so much unity and sense to every member of the body as to make them have a mutuall sympathy care and love how much more shall the spirit of an infinite God give these to all those which he uniteth in Christ But if so excellent bee this communion to us now in this mortall life and state of imperfection what thinke yee shall it be when thiâ— corruptible hath puton iucorruption and God shall be all in all And beleeving this why should I doubt of our knowing one another in the world to come To him that beleeveth this comfortable Article of Faith these following rules are necessary 1 Love all men for Gods sake If there be any consolation in Christ if any comfort of love if any fellowsâ—ip of the spirit saith the Apostle fulfill my joy that yee
Babylonish fornace the midst of the sea So may the way thou travellest on the bed thou liest on but if it be in thy choice take that place which is freest from distractions most decent private and accommodate whether thou prayest alone or with thy family 't is never importune to any state or condition it will make thy prosperity secure and thy afflictions tolerable only when ever thou prayest doe it as with deepest sense so with greatest humility and reverence of body and soule in asâ—urance of God's mercy He that dares speake to thee said the souldier to Caesar knowes not thy Majestie he that dares not thy Clemency He knowes not the dreadfull Majestie of God who dares any way be prophane or irreverend in prayer and hee is ignorant of Gods mercy who will not be confident to pray unto him A Prayer for the spirit of Prayer O Lord God of truth and father of mercy and compassion who art clothed with Majestie and glory and yet so regardest man man vile dust and earth yet that worke of thy hands which beareth thyne owne image as that thou framest his heart and enclinest thyne eare to his petitions heare us now calling on thy holy name and let thine eare be open to our requests Lord we humbly acknowledge that we are lesse then the lest of all thy mercies spirituall and secular and their continuation as in respect of our manifold sinnes whereby we have provoked thy justice so also for our undervalewing thy inestimable favours offered us in the most easy and gracious conditions of mercy which thou hast proposed unto us concerning remission of sinnes deliverance from judgments and all blessings of this life and that which is to come whereof thou saiest but aske and have we have yet so much neglected the meanes of our being happy that we haue amongst many other sinnes of omission either forgotten and neglected to pray or formally drowzily and carelessely performed the same so many haue our failings herein been that whensoever we haue prayed for blessings or forgivenesse we had need againe to pray that thou wouldst forgiue the sinnes of those prayers lest they should awake thy justice instead of pacifying it and imploring mercy And now O Lord seeing thou art a God of pure eies dreadfull Maâ—â—stie and asearcher of hearts as we are a people of unhallow thoughts and polluted lipps wherewith all shall we come and bow our selues before the most high thou hast indeed shewed us what is good and what acceptable but we have not done justly loved mercy nor in that humility we ought walked with thee when thou wouldst instruct us we have hardened our hearts and refused to obay when thy chastning have beene upon us we have not powred out our prayer nor in our trouble visited thee as appeareth this day now when thyne arme is streched out over us with dreadfull judgements threatning utter ruine and desolation of this whole nation so stupid is our security and hardnesse of heart such a spirit of slumber is fallen upâ—n us that yet we cannot or will not understand those things which concerne our peace and attonement with thee now when the Tents of Israel are beset with destroyers so much worse then Amalekites comming against us by how much more dwelling amongst us we cannot yet repent and cry for mercy in our prayers we soone let fall cur fainting hands for want of those supports of faith fervency and resolution never to hold our peace day nor night nor to give thee rest untill thou establish us and restore our religion and peace now when the houre of darknesse is at hand the dispersion of thy litle flock to be feared and dangerous tentations by seducers able if it were possible to beguile the very elect now when the great day of of the Lord draweth neere and hasteth on us when the sound thereof in warres and rumours of warres affrighteth us on every side a day of wrath trouble distresse and desolation a day of darknesse and gloominesse a day of trumpet and alarme so senselesse a security hath taken away our hearts that we still goe on in our sins corrupting our waies and so wounding our own consciences that wee are not only become loathsome in thy sight miserable in our present condition and helplesse in our selves but also heartlesse to fly to the Sanctuary of thy mercy and saving health our owne consciences deterring us because we cannot but know that we deserve thy justice who so long centemned thy mercies and that thou maist most justly stop thine eares to our prayers as we have ours to thy precepts and leave us comfortlesse in our distresse who have so many yeares beene fruitlesse in our abundance of peace and prosperity yet Ô Lord our God in assurance that thou art true and faithfull who hast promised saying aske and yee shall have and trusting in his merit and mediation who hath said Come unto me all yee that are weary and heavy laded and I will give you rest wee come unto thee humbly praying thee to be reconciled unto us to open our eyes that we sleep not in death to pardon all our sinnes our neglects and defects in prayer to frame our hearts and tongues thereto to helpe our infirmities who know not what to pray as we ought to assist us with the powerfull evidence of that spirit of Christ Jesus which enditeth all those prayers to which thou hast made the promise of obtaining to send downe that heavenly fire fervency of spirit which may direct and make this spirituall incense ascend up holy and acceptable in thy sight through his mediation who now sitteth at thy right hand to make requests for us so that we may have a cheerfull assurance of being heard Lord restraine the vigilant malice of the tempter take from us all hardnesse of heart unbeleefe doubting wandering thoughts drouzinesse and deadnesse of spirit and whatsoever else hath hitherto made us unapt to pray and lesse successeful in our prayers give us true humilitie holy reverence of body and soule and that wisedome to behave our selves in thy dreadfull presence that thou maist be pleased gratiously to accept our petitions that we may carry backe a comfortable answer to the assurance of our hearts and consciences before thee and further encouragement to continue our supplications unto thee through Jesus Christ our Lord and only Saviour AMEN CHAP. XIII § 1. Of hearing Gods word § 2. Motives thereto § 3. The usuall lets § 4. Conditions requisite to profitable hearing § 5. Rules of practice thereto appertaining 1 SInne to Gods dishonour and mans misery invaded the soule principally by the eare and it is Gods pleasure to beat it out againe by the same doore that as in our first parents we heard Satans seducements to our ruine so for our repaire we should heare the voice of Christ which is our life our wisedome and blessednesse if we keepe it 2. No word can binde and stay the conscience
a weapon in one hand and a building instrument in the other that wee may at once desend and ediâ—ie 3. Compose thy body to such a reverend posture in respect of Gods presence and the testimony of men and Angells who behold thee that thou maist thereby contribute to the Minister hearers the assistance of thy devout gesture attention countenance and voice as occasion serveth to say Amen 3. After hearing 1. Lay up the seed in a faithfull memory least the evill one come take it away and leave thee fruitlesse that thou maist be a doer of good works and not a forgetfull hearer and so bee blessed indeed as 't is written Heare therefore O Israâ—l observe to doe it that it may bee well with thee lay that to heart which thou hearest throughly applying it to thy selfe as if God pickt thee out of all the congregation to speake to thee that he might draw thee to repentance and salvation thus must thou lay up his words in thine heart and hald fast that thou hast received thou learnest only so much as thou remembrest excuse not thy selfe upon a bad memory thou seldome forgettest where thou seriously lovest where is that old man that hath forgotten where he hath laid his gold Use the best meanes by repeating writing calling to memory some things at least when thou commest home thou shalt in this constant practice â—inde thy memory amend 2. Meditate and examine how thou hast profited by hearing in case thou finde hardnesse of heart and baâ—rennesse in thy soule be not discouraged God hath his times Moses smote the rock at Horeb twice before it would yeeld at last it sent out abundant streames of living waters God speaketh once and twice and man perceiveth not line must be unto line and precept unto precept happy he who once resenteth give it not over still practise the beast which ruminateth not was reputed uncleane the morall is they are wicked who call not oft to minde that which they have heard Be constant in examination of thy selfe after every sermoÌ„ thou hearest to dresse our selves we are contented often to consult our glasse how well and decently 't is done how few doe it after hearing If thou wilt doe thy selfe right herein thou shalt at last feele the power of Gods word in thy soule Doth any enquire how shall I knowe when I heare the word as I ought The signes are 1. Joy of the holy Ghost so went the shepheards home so the Eunuch so many of the faithfull 2. Desire to heare more as those happy converts Act 13. Act 17. 32. the spirituall eare is not satiate with hearing when good Josiah had heard the Law read he gave present charge goe and enquire the Lord for us 3. Profitting by the sincere milke of the word growing thereby from strength to strength from grace to grace 4. Faithfull resolution to doe all that which thou hast learned as Israel once professed otherwise it had beene better never to have knowne the holy commandement it being lesse sin to be ignorant of Gods word then to despise it knowne Herod did many things but his dispensation with one sinne overthrew all the rest 5. Hearty and unfeigned repentance such as we read of in the Jewes at Peters sermon Act 2. 37. such as is commanded Rev 3. 3. 6. Filial feare of God this is the end of speaking and hearing to feare God and keep his commandements is the whole duty of man 7. Readinesse to impart to others what we have learned that they may teach their children said Moses Deut 4. 10. so did holy Abraham his family 3. Lastly againe commend thy soule to God that hee may send thee the former and later raine upon the seed sowed in thine eares to enable thee to bring forth happy fruitsthereof to make it powerfull and comfortable to thee in life and death A Prayer before hearing the word O Lord God eternall who hast laid the foundation of the earth and formest the spirit of man within him who art the father of light and causest the Sunne of righteousnesse to shine unto people sitting in darknesse in the region and shaddow of death that the glorious light of the Gospell might appeare to them that they may therein knowe thee beleeve see thy saving health and bee fruitfull in good workes to thy glory and the assurance of their own hearts before thee wee humbly acknowledge that we we are most unworthy of the least of all thy mercies specially of that light of truth which thou hast abundantly and long bestowed upon us seeing wee have not yet brought forth fruits worthy amendment of life but have walked every man in the stubbornesse vanity and security of his owne heart as if we had not knowne thy will thou hast allured us with promises and deterred us from our wicked waies with threatnings and sore afflictions accordingly sent upon us but wee have answered all with contempt security adding transgressions to transgressions till they have beene multiplied over our heads ascended up into thy presence and thence with wilfull hearts and violent hands pulled downe thy severe judgements upon-our selves as appeareth this day so that in our own consciencâ—s we doe deserve to heare that sentence on the barren tree cut it downe and cast it into the fire why keepeth it the ground barren That thou shouldst give us over to our owne vile affections and destruction of body and soule by taking away the comfort of thy word from this sinfull nation by permitting those sonnes of confusion who of our selves have risen up speaking perverse things still to prevaile against the unity of this Church and State that thou shouldst send us strong delusions who would not receive the love of the truth that thou shouldst suffer a fearefull darknesse againe to cover this land that night should be to us for a vision and darknesse for divination that the Sunne should goe downe upon our Prophets whose words and ministry we have so much sleghted and contemned and that the day should prove darknesse over them that thy word should become a savour of death to us and every prophesie wee heare rise in judgement against us O Lord we cannot be ignorant that our obstinary is such as that thou who art an holy and just God canst have no pleasure in us we have so often stopped our eares to thy law that we may well expect that thou wilt not accept our offerings and incense of prayers in our distresse who have wearied thee with our words and drawne neere to thee with â—eigned lips bâ—t our hearts have beene far from thee we are become the border of wickednesse and thou hast beene sore displeased with us because we have not hearkned to thy Prophets who cryed to us to turne from our wicked waies we have indeed not layed their messages to heart but refused to hearken and pulled away the shoulder we made
that is bitten with hels fiery serpents all other wayes uncurable by looking upon Christ with the eye of faith shall be saved therefore in case thou find any stupid impenitencie in thy stony heart be thou the more attentive in hearing the word and more serious in applying it to thy conscience more fervent in prayer and more frequent in receiving this holy Sacrament thou shalt at last find an happy effect hereof 5. Examine whether thou be in charity with all men as he that presumed to offer with any other fire then that which came from heaven was cut off from Israâ—l so shall it be with those who offer this spirituall sacrifice in malice if hee that touched the Arke with unconsecrated hands was smitten dead what shall become of them who dare come to the Lords table with bloody hands and malicious hearts if thou be not in charity leave thy gift before the altar go first and be recenciled neither maist thou thinke thy selfe excused from communicating by thy malice God biddeth thee be reconciled and then come and offer neither maist thou thinke to lay downe thy malice as they speake of the serpent while she drinketh for a time only to resume it againe in a wilfull abstinence there is a contempt of the Sacrament which shall condemne a man and in comming to Christ our Passeover with the leven of maliciousnesse is the same danger there is no safe way but in reconciliation that thou maist receive worthily 2. The second point is how we must receive we must do it with hearts lifted up to God in holy meditations of Christ's passion frequent ejaculations imploring Gods gracious assistance obsignation and sealing up of our salvation with hallowed thoughts minds sequestred from all worldly things and the most attentive and holy reverence of soule and body for so ought wee to appeare before God in his worship Psal. 95. 6 7. Secondly the riches of Gods grace all the merits of Christ are here offered and held out to us by the hand and ordinance of Christ Thirdly 't is administred and received with a prayer for which no gesture can be too humble lastly when Moses rehearsed the mercie of God to Israël in the institution of the Passeover then the people bowed downe and prostraited themselve the same reason have wee to expresse a reverend and humble thankfulnesse for Christ our Passeover 3. After receiving 1. Give thanks to God for these seales of thy redemption in Christ. 2. Be carefull to performe all thy promises vowes holy resolutions conceived and made in thy preparation to receive and live every day of this life as if thou didst therein communicate 3. Keepe a carefull watch over thy body and thy soule least the evill one repossesse himselfe of the swept garnished roome and bring with him seaven worse spirits then himselfe Lest thou relapsing to the filthy vomit of thy old sinnes thy end proove worse then the beginning I have washed my feet said the Spouse of Christ how shall I defile them 4. Pray the Lord to make good his own ordinance unto thee effectually sealing thee up unto the day of redemptioÌ„ 5 Examine thy selfe whether thy soule be nourished and strengthned by receiving which will appeare if after it thou art more cheerefull in greater assurance of thy salvation remission of sinnes peace of conscience and joy in the holy Ghost if thou art more quick active and able to all holy duties if receiving breed in thee a spirituall appetite to receive againe that thou maist more be confirmed in Christ if it beget a fervent love to God and thy neighbours amendment of life and more hearty loathing thy sinnes inward sense of the life of Jesus dwelling in thee an holy contempt of this world with a longing desire and constant hope of a better life to come causing thee to set thy affections on things celestiall to walke with God in holinesse and to have thy conversation in heaven if these things are in thee blessed art thou hee hath sealed thee with his holy spirit who will knowe thee for his owne and so protect thee with his providence that the destroying Angell shall not touch thee To conclude when the diseased woeman of whom spake but touched the hemme of Christ's garment shee presently felt the powerfull effect thereof in her healing though Christ had made her no such promise and if we have received his body and blood according to his command his promise must be fulfilled and wee shall be strengthned and healed we shall feele the same power nourishing us to eternall life A private Prayer before the receiving of the Lords Supper MOst gratious Lord God Father of mercy and truth Who dwellest in that light which none can attaine unto yet vouchsafest to prepare the hearts of thy servants here on earth to help their infirmities and to heare their petitions prepare my heart teach mee to pray encline thine eare unto mee and have mercy upon mee O Lord thou art a just and a severe Judge how shall I then vile and unworthy wretch appeare this day before thee in the courts of thyne house I came into this world a child of wrath disobedience naked and destitute of all goodnesse but thou O Lord my Redeemer hast bestowed the seale of thy righteousnesse upon mee in my Baptisme thou hast called mee to the knowledge of thy gospel thou hast given me the earnest of my redemption by the spirit of regeneration Lord establish now the thing which thou hast freely wrought in mee and as thou hast this day invited mee to thy table and the communion of the body and blood of thy holy Sonne Jesus Christ so Lord bestow the wedding garment on mee that I may appeare before thee cloathed in his righteousnesse whom thou madest an offering for sinne that in him wee might become righteous before thee Lord what is man that thou so regardest him and who among the sonnes of men hath more cause to praise thy mercies then wretched I thy mercy hath long spared me thou hast taken me out of the power of darknesse kingdome of Satan thou hast given me the glorious freedome of the children of light what shall I rendër the Lord for all his benefitts towards me I will call upon the name of the Lord I will declare his mercies I will take the cup of salvation and pay my vowes all is to little which I have to give thee O Lord thou hast in my creation given me my selfe in my redemption thou hast restored me to my selfe therfore now accept againe thyne owne gift Lord let me be wholy thyne And beeing now to appeare before thee whith a sacrifice of praise I pray thee for Iesus Christ his sake prepare the alter purge me with Hysope create a cleane heart within me renue a right spirit sprinkle the doore of my soule with the blood of the Lambe of God which taketh away the sinnes of the world that
parity of manners conciliateth love but Gods love createth our likenesse to him hence is it that the most excellent creatures love him most whereby they are made such some think that ardency of love denominateth those Angells which stand in Gods presence Seraphim certaine it is such are we as is our love our manners are not estimable by that which we knowe but by that we love good or evill love maketh us such if we love God we are godly if the world worldly if sinne sinfulf all men the best of all doe sinne but the wicked only love sinne looke how the glasses species are as is the posture thereof if you turne it to heaven you see only heaven in it if to the earth only earth so is it in our love the soules looking-glasse wherein we may see and judge of our selves 6. Without this love there can be no true happinesse for the wrath of God the severity of his justice remaineth for those who hate him give him all that a sinfull soule can desire make him times minion the worlds favorite you can make him nothing better then a devill But with the love of God though a man may possibly seeme or be said unhappy he cannot be so for all things worke together for good to them that love God prosperity adversity life death all things shall finally advantage them he that seeketh the love of God must looke for many enemies but contrary to their intentions they shall doe him good the love of the world is sweet at first but bitternesse in the end and the love of God hath many sharpe trialls at first but in the end shall be most comfortable This love is that divine Elixer which maketh the vile pretious an indeficient treasure which whosoever hath can never lack that which is good he that hath it not can never be the better for all hee hath what good or salvation can he expect who is so unhappy as not to love the fountaine of all blessednesse what can hee reasonably feare who loveth an omniscient and righteous God who is a pleanteous rewarder of those that love him Though we cannot be saved for any desert of Love to God for it is his mercy not our merit wee cannot be saved without it if any man love not the Lord Jesus let him be anathema maranatha 1. Cor 16. 22. 7. So excellent is this one possession that Paul counted all but meere losse for it dying Joshua left this as the chiefe legacie to his friends and family concerning whom hee resolved as for me and my house we will serve the Lord take good heed therefore unto your selves that yee love the Lord your God he need no more it is better to love God then to be heire of the world if thou canst not know this living thou shalt when thou art dying let my children faithfully love God I wish them no greater blessing who with my soule pray they may be truly blessed A Prayer for love to God O Lord God Almightie great and glorious who art cloathed with Majestie the beauty of holinesse perfection of beauty who hath filled heaven earth with the gratious effects of love and goodnesse I thy poore creature prostrating my selfe before thy mercy seat humbly acknowledge the many sinnes which render me utterly unworthy ever to appeare before thee specially that great ingratitude which maketh me ashamed to speake unto thee who art the searcher of all hearts yet in assurance of my acceptance in the son of thy love who now sitting at thy right hand maketh requests for me I am bold to pray thee to fill my heart with thy love which is better then all things that with my soule I may desire thee in the night with my spirit within me seeke thee early O Lord though the remainder of sinne in me create me many distractions though fraile flesh and blood starteth at the apprehension and feare of thy just judgments or murmur at the bitternes of thy present corrections yet thou knowest all things thou knowest that I love thee though with a fraile yet with a sincere heart and love with thine owne spirit infused into me O Lord my soule thirsteth after thee and thy holy presence in my sanctification and full assurance of thy mercy Therefore according to thine owne promise who caâ—st not deceive sanctifie me herein that I may love thee more and more cleanse me from all my sinnes create that purity of heart in me which may assure me of a capacity to behold thy goodnesse in the land of the living fill my lips with grace diffusive of it selfe to thy glory and the ministration of grace to the hearers guide me in the whole course of my life in that holinesse which may please thee disburden my conscience of all that guilt which leaveth me in any feare of that way by which thou hast appointed me to come unto thee and thy kingdome of glory that no afflictions paines feaâ—es or terrours of life or death may be able to separate me from thy love in Christ Jesus Blessed Lord only assure me of thy love and let thy holy will bee done with me I am thine thou madest me to thine owne image thou redeemedst and repairedst the same by thy free spirit when I was dead in trespasses and sinnes thou neither madest redeemâ—dst nor sanctifiedst me for my selfe therefore when thou doest that with me which shall best please thee in the advancement of thy glory in my salvation thou makest me happy in the end of my creation redemption and sanctification Lord it was thine owne free love which by revealing thy selfe and the inestimable riches of thy mercy to mee made me knowe what I had to love in thee neither didst thou finde in me any thing worthy of thee but the effects of thine owne love which in my election before I was determined to make me an object of thy mercy therefore thou who art Love didst set thine own image on me thou best knowest that I am of my selfe but worthlesse dust and earth and by my sinnes a masse of corruption such as onely can displease thee and deserve thine anger but O Lord God of mercy who foundest me a child of wrath and madest me a sonne an enemy and reconciledst me by the death of thy holy sonne Jesus accomplish the worke of thine owne mercy in me and love me still give mee an heart to love thee so above all with all my soule minde and might love that which thou hast wrought in my heart cherish thine owne graces in me though my love be full of imperfections yet thy worke is perfect in thee is no shadow of change Lord for thine owne loves sake now make me such as thou maist love me to eternitie through the merits of thy sonne Jesus Christ my Lord and blessed Saviour AMEN CHAP. XVII § 1. Of love to our selves of the kindes thereof § 2. Of Love to our
the opinion of the unwise wicked doe but consider that wise men looke most to the end that they have rightly proposed to themselves which if they attaine their worke is done whether by force or counsell they passe not they looke to the end through just meanes Suppose thine end is to overcome thine enemie if thou mightest make free choice of the meanes tell me wouldst thou overcome him by good or evill by vertue or violence by excelling him in goodnesse or equalling him in evill 'T is an epidemick madnesse to thinke there is no victory but in violence and requiting evill with evill becomming as damnable as their enemies 9. Lastly resolve that every injurie shall better thee doth thine enemie hurt thee Let it occasion thee to pray for him aud to enter into a serious examination of thine owne heart whether thou hast not injured him or some other upon discovery of injury done by thee repent and give satisfaction that God may give thee thy quietus est so will hee in his good time judge for thee ever looke to the hand that smiteth thee Assyria is but the rod of Gods anger God raised up enemies to Solomon It may be that God bad Sheimei curse be not like the foolish dog to bite the stone cast at him but looke to the cause which being removed the effect shall cease There are who bend their tongues to shoot out bitter words which God permitteth to admonish his servants of some unrepented sinnes which being discovered and repented of they proove ike Jonathans arrowes shott to warne not to wound Thy friends may possibly not see or seeing dissemble thy faults marke well what thine enemies say of thee let their vigilant malice apt to accuse thee make thee more carefully watch over thy waies least thy failings advantage them or give them just occasions of reviling thee and as Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching hold of them so doe thou all occasions of calumny how many men haâ—â— perished in their sinnes unseene had not the malice of enemies awaked admonished them And like Jason Phereus enemy cured them by wounding them Selfe-love is ever blinde and true friendship sometimes but malice hath a thousand eyes this Serpent is quick sighted to find out others faults seeing I cannot but be faulty and would not be so I had rather want many acquaintance then some enemies who may amend mee though for ill will I owe much to many good friends for other offices but most to mine enimies for this who yet through Gods mercy never hurt me but to the greater advantage of my soule I hope they who never could never shall A Prayer for Love and Charity O Lord God of mercy and compassion we humbly acknowledge that so many continuall have our rebellions been against thee that we deserve thine anger and that thoâ—â— shouldst arme all the hoste of heaven and the creatures under heaven against us but we humbly pray thee to pardon us for Jesus Christ his sake give us hearts to repent before the consummation of thy feirce wrath the day of thine anger come upon us to agree with our adversary quickly while we are yet in the way to seeke righteousnesse that we may be hid in the day of thine anger Lord our hope is in thee make us not a reproach to them that hate us withold not thy tender mercy from us let thy loving kindnesse and thy truth preserve us Thou who art the God of love and unity set thine own image again upon us and as thou hast loved redeemed us in the son of thy love Christ Jesus so give us hearts to love one another that thereby all men may knowe that we are his Disciples Lord deliver us not to the will of our enemies and oppressours but forgive us all that wherein we have any waies injured or justly offended our brethren make our waies so pleasing in thy sight that thou maist bee pleased to make our enemies at peace with us Turne their hearts and mischievous intentions as thou didst revengefull Esau's give them a true sight and sorrow for their sinnes that they may repent and bee saved Prevent and divert their malice that it may not proceed further to hurt themselves or us restraine the tempter that he may no more be able to set variance and his owne bitter influence malice and enmity between those whom thoâ— hast united by their adoption in Christ Thou hast promised the blessing on brethren who live together in unity give us that spirit that we may hold the sacred band thereof in peace that we may not bring a scandall on thy truth that our prayers be not hindred that our soules may be delivered from the snares of death in which the malitious are holden that we may all meet cheerefully before thy tribunall in the holy communion of Saints and blessed unity of the body of Christ to whom with thee O Father of love God of peace and the holy Ghost the comforter be rendred all honour glory praise and dominion in heaven and earth for ever and ever AMEN CHAP. XVIII § 1. Of the soule faculties thereof affections minde and thoughts in generall § 2. Of the corruptions of the heart the danger and difficultie of the cure § 3. Of the necessitie of right ordering our thoughts § 4. Rules of practice 1 THere are many things of whose being we know whose quality we knowe not all confesse wee have a soule which commandeth and restraineth in us what a one it is none can tell hence are those many disputes about its essence seat and subject with the subordinate faculties of it no man hath throughly beene acquainted with this secret governour in man some have defined it an harmonie some a divine vertue a particle of the deity some the most exile slender aire some a blood some heat or fire some number so innate is errour that we most erre concerning our owne selves more rightly doe they say who call it an immortall spirit an incorporeall substance created by infusion and infused in its creation made to the image of the Creatour capable of the light of understanding wisdome holinesse blessednesse and eternity so that in its conjunction with the body it ammateth giveth life action and motion wherein it differeth from an Angell and in its separation from the body for a time untill it shall be reunited in the resurrection it subsisteth as doe the Angells and then hath its proper acts and apprehensions as they Now as the eye seeth the eye in a glasâ—e so the soule knoweth it selfe by a kinde of â—reflex The soule is a divine ghest sent from heaven into these earthly Tabernacles to give them life and governe them yet is it neither seene comming nor departing it is an immortall forme of moâ—tall man the body decayeth the soule doth not being
that breedeth it and as the rust of iron so envy the minde that hath it It is more miserable then any other for it is afflicted not only with it own sorrow but also for others joy what ever is good to others is a torment to him another mans store is the envions mans want another mans health his sicknesse anothers praises his reputed dishonour 2. Other sinnes had some remission anger will spend it self in time hatred hath some end but envy never ceaseth fierce lions are tamed and become tractable but the envious grow worse and worse The more good Christ did the Jewes curing their sick healing their infirme and bestowing the word of life on them the more destructively did they envy him 3. It is the canker that blasteth friendship the corruption of life plague of nature the devill 's incentive to rebellion who because he could not in his malice hurt God assailed man it instigated Cain to murder Abel and the Jews to crucifie the Saviour of the world 4. It hath irrational effects it would stop up the fountaines and vaile the sunne-beames it regardeth neither bonds of nature civility or religion Rachel envied her sister Gen. 30. 1. Jacobs sonnes their brother Joseph Gen. 37. 11. the Jewes the very preaching and hearing the Gospâ—l Acts 13. 45. It is the rottennesse of the bones Prov. 14 30. it slaieth the silly Job 5. 2. it excludeth from heaven what should envy doe where there is nothing but love and rejoycing in each others happinesse 5. It is a perverse distemper of a sick minde making the envious looke on any good of others as it were with sore eies grieved with seeing It delighteth immens miseries as the flies feed themselves on others sores so the envious please themselves with discoursing of other mens faults or afflictions to the setting out whereof they will sometimes personate the mercifull as if they spake thereof onely in pity when 't is to vent their malice sometimes the just then will they seem zealous of Lawes and due punishment of delinquents when indeed they but turn judgment into wormwood and kill or robbe by lawes who durst noâ— with the sword or open violence sometimes they will assume the most holy protenoes appearing like that Endor deâ—ill in the holy Prophets mantle doing some things externally good that they may thereby achieve some greater evill so the false Apostles preached Christ of meere envy to Paul that they might thereby adde more affliction to his bands 6. It is at best but a fruit of the flesh Gal. 5. 21. meere folly Tit. 3. 3. devillish sensuall earthly Jam. 3. 14 15. a dangerous signe of a reprobate minde given up to destruction Rom. 1. 28 29. the most that envy can doe toward it owne satisfaction is but to grieve where others joy and possibly to hurt temporally with it own eternall destruction of body and soule it is no better then the spirit of Satan in the envious 7. This mischiefe sometimes obrepeth on the incautious good men Joshua envied for Moses sake David confesseth My â—eet saith he were almost gone for I was envious at the foolish when I saw the prosperity of the wicked c. Jeremie and Habakkuk were a little infected with this contagion which the Scripture remembreth to admonish the best of men to beware of this mischiefe which endangered such men 8. The acts thereof are unconsistent with right reason if we respect the supreme giver of that which stimulateth envy for how irrationall a presumption is it in man to controle the providence of God If Jacob dim-eyed for age would not permit his deare Joseph to change the imposition of his hands or to transpose the blessing at his pleasure how much lesse will the all-seeing God permit the envious man to alter his hands if wee respect the quality of the envied for is he evill whom thou enviest it were good reason thou shouldst pity him because his sinne makes him more wretched then all the world could doe is hee good how evill must thou be who caunt envy the happinesse of any good man or if wee respect the effect of envy which is hurtfull onely to the envious as I have noted For Antidotes against this venome 1. Put on Christ and be sure thou shalt put off envy it is the Apostle's rule Let us walke honestly as in the day not in strife and envying but put yee on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts thereof put on Christ by an holy imitation of him hee was meek and lowly in heart and therefore envied no man the meek Moses was so free from ambition and pride that hee reproved those that envied for his sake and wisht that all God's people could prophesie and that the Lord would put his Spirit upon them Christ loved all respectively love envieth not If we love for God's sake we shall never be grieved for any blessings which he bestoweth but wish them greater we shall neither undervalue others nor over-rate our selves as the envious doe 2. Learne in God's schoole there 's the best cure of envy it was a thing which troubled David to understand it Vntill saith he I went into the Sanctuary of God Here thou art taught not to value secular things too much to consider his hand which setteth up and pulleth downe to referre all thy desires to the advance of his glory to acknowledge the favours which he hath conferred on thee by Christ better then a thousand worlds which thoughts can leave no place for envy 3. Consider the end of those thou enviest David found in the Sanctuary that his enemies were not to be envied Surely said he thou didst set them in slippery places thou castedst them down into destruction remember how God mixeth bitter and sweet to all men in this life this man hath great riches but neither childe to enjoy it nor heart to use it this man is healthy in body with a sick soule this man thrives and layeth up wealth but with such a conscience as that the poorest saint is incomparably more happy another man riseth in honours it may be only to greaten his fall another is many waies prosperous to the world-ward but as the moon is then most darke toward heaven when shee is most light toward the earth and contrariwise so is it commonly with men the more gloriously they shine to us the more despicable they are to God who layeth up such terrible judgements for them that a soule in hell is as proper an object of envy as these glittering epuloe's who are hasting thither 4. Ever remember that wee are brethren members of one body whereof Christ is the head therefore wee must withall meeknesse support one another through love and mutually rejoice at each others good and so cast away the works of darknesse strife and envy 7. Impatience is
loveth his pleasure profit ease more then God must needs be impatient of the loss of any of these And love thy neighbour as thy selfe and a little injury shall not make thee impatient 2. Be content with necessaries having food and raiment let us be therewith content what can the treasures of Princes give them more It was a prudent speech of that Indian King Taxiles to the invading Alexander what should wee need said hee to fight and make warre one with another if thou comest not to take away our water and our necessaries by which wee must live as for other goods if I be richer then thou I am ready to give thee of mine and if I have lesse I will not think scorn to thank thee if thou wilt give mee some of thine How happy were the societies of men if all were so composed 3. Often and thankfully recount what God hath done and doth for thee foolish men by their impatience causing them to oversee their own happy estates make something nothing and blessings curses to themselves 't is the part of a foole rather to mourn for that he looseth then to rejoyce for that is left him because therein joy is better then sorrow such mark what they have not not what they have beyond many thousands better then they because wiser and more thankful They think they must be humoured with all sweet but nothing bitter Thou speakest as one of the foolish women said Job to his wife tempting him what shall wee receive good at the hands of God and shall wee not receive evill 4. In all discontents looke up to Jesus the author and finisher of our faith considering what and why he suffered he suffered that which thou couldst not not for himself he had no sinne but to save thee if thou canst through faith in him have peace with God thou shalt not only beare but rejoice in tribulation knowing that it worketh patience if thou wilt keep innocency and a good conscience therein thou shalt have admirable peace in thy minde which shall quiet it amidst tumults of things externall but as a city in sedition or house in discord of the owners cannot be happy so neither can the minde at discord with it selfe 5. Keep thee within the verge of thy calling undertake not neither propose to thy selfe things too great for thy mannaging Overgriping thy hand enervateth it and puteth it to fruitless pain aiming at too ambitious leaps breaks many an heart where they fall short of their vaine propositions 6. Resolve as to use fulnesse if God please to give it to his glory so in case he restraineth to lessen thy minde to live within the shell of thine own fortune to necessity not opinion to that a little is sufficient to this nothing when the Philosopher in his journey drank water with his hand he cryed With how few uâ—encills is nature content Many are selfetormenters authors of their own sad discontents by their proposing such strange fabricks of their Babels building castles in the aire and towers to heaven adding house to house and land to land province to province and kingdome to kingdom seeking their chiefe good in the dangerous proceeds of doubtfull adventurers greatnesse and aâ—â—luence of riches they goe farre about to finde that which is safely and only to be found at home in our selves in a minde contented with that it hath It was noted of Pyrâ—hus that active Epirot that Fortune made him happy enough with good means to live peaceably at home without any trouble if hee could have contented himselfe onely with the soveraignty over his own subjects but his insatiable avarice which neither the sea mountaines unhabitable deserts nor the confines which separate Asia from Europe could limit instigated him perpetually to seeke new matter of trouble to himselfe and others which his faithfull friend Cineas did once prudently though without effect intimate to him when upon new overtures of honorable and profitable undertakings for the Tarentines occasioned by Cineas quaeres Pyrrhus had said when we have overcome the Romans there can neither Greâ—ian nor Barbarous city in all the countrey withstand us but we shall conquer all the rest of Italie with ease and what shall we do then said Cineas Pyrrhus telleth him of conquering of commodious Sicily again he demanded that being wone shall our wars end Pyrrhus saith the way were then broad open to attaine great conquests who would not afterward goe into Africk and so to Carthage but when wee have all in our hands said Cineas what shall we do in the end we will then good Cineas said hee be quiet and take our ease make feasts every day and be as merry one with another as we can possibly Cineas having brought him to that point said to him My Lord what letteh us now to be quiet and merry together sith wee enjoy that presently without farther travell and trouble which we will now goe seek for abroad with such sheeding of blood and so manifest danger and we know not whether wee ever shall attaine unto it after we have both suffered and caused others to suffer infinite sorrows and troubles 7. Learne a faithfull dependance on Gods providence this ground of content the holy Ghost proposeth Let your conversation be without covetousnesse and be content with such things as yee have for hee hath said I will never leave thee nor for sake thee when men too much depend on second causes they are impatient at every crosse they would impiously prescribe God in the time as Jehoram would 2 King 6. 33. and rebellious Israel Exod. 32. 1. or in the meanes as Naman 2 King 5. 11. but in assurance that God will never faile us wee patiently expect his help In every affliction remember that God beholdeth thee and that his providence will give the issue with the triall 8. Often call to minde in case of discontent for thy wants what thou brought'st into the world and what thou shalt carry hence thou hast not such possessions houses riches apparrell as some have yet no man liveth so poor as he was born this was it which that Exemplar of patience said in all his losses Naked came I into this world and naked shall I return so Paul makes it a ground of his exhortation to contentednesse Wee brought nothing into this world and it is certain we shall carry nothing hence Kings and Princes are cast out naked in the day of their nativity weeping little masters of the world The great Saladine will tell you what they carry hence who willed that at his funerals one carrying a shirt or winding sheet on the point of an advanced lance should goe before the herse and proclaim thus Saladine the conquerour of the East carrieth hence with him only this of all that hee hath gotten 9. Feed not the bitter humour of discontents for the groweths thereof are sad and dangerous Give
not over thy minde to heavinesse and afflict not thy selfe in thine own counsell the gladnesse of the heart is the life of a man and prolongeth his daies Some mindes are like the sea which instantly turneth sweet showers into it own bitternesse because they indulge to impaâ—â—ence pleasing themselves with that which tormenteth them but the wise in every affliction lift up their soules to God seeking comfort in him and to the consideration of the life to come where shall be no more curse 3 no more discontent but every heart shall be filled with joy A Prayer against Impatience and discontent O Lord God gracious and mercifull I humbly acknowledge thy fatherly goodnesse in measuring to me those corrections which my sinnes daily provoking thy justice most justly deserve and thy abundant mercy in sparing mee whom in thy severity thou mightest not only have made the most miserable of all men living but also of those afflicted souls which now suffer in the flames of hell Lord as thou hast in Christ shewed me this mercy so for his sake forgive me all my sinnes and lay no more upon me then thou wilt make me able to beare cheerfully neither suffer me fraile dust and earth for any trials to fall from thee but give a blessed issue out of every triall Good Father correct me not in thine anger neither chasten me in thy heavy displeasure lest I perish in thy fierce wrath let thy corrections breed in mee a true sight and loathing of all my sinnes a filiall feare to offend thee a fixed resolution to love and serve thee more carefully to this end I humbly pray thee give mee assurance of my justification by Christ's righteousnesse my atonement with thee and such peace of conscience as the world can neither give nor take from mee that I may love thee above all and be truely thankeful to thee for all thy mercies temporal and eternal proposing to my selfe and having ever in my heart the example of my Saviour assuring me that he that suffered such things for me will not suffer mee to faile in any trial Lord sanctifie mee by his good Spirit and all my afflictions to mee by him cast out of my soule all those sinnes and corruptions for which thou fillest me with bitterness let the summe and height of all my ambition be only to be thine give mee a prudent and contented heart in every estate and condition a faithful dependance on thy good providence in assurance that thou who hast promised wilt never faile me nor forsake me that in every affliction I may expect thy gracious deliverance give me patience and meeknesse of spirit that I may in the midst of all my troubles finde rest to my soule in thee let not my heart be fixed on any worldly desires but on things which are above where Christ my peace sitteth at thy right hand take from mee all impatience bitternesse of spirit diffidence and the secret murmuring of flesh and blood let thy good spirit the comforter dwell in mee to keep and counsel me in the greatest and in the least affairs and interests spiritual and secular with his joyful presence so to sweeten all those Marahs of afflictions which thy providence shall set in my way to the promised rest as that I may ever rejoice in thee and in every estate live cheerfully before thee until thou please to bring mee unto the fulnesse of eternal joies in thy blessed presence where thou wilt wipe all teares out of mine eyes make mee glad with the light of thy countenance and unite me to that triumphant society of Saints and Angels which sing their Halleluiahs to thee eternally through Jesus Christ my Lord and blessed Saviour Amen CHAP. XX. § 1. Of Hope § 2. Of Feare § 3. Of Cares § 4. Of Iealousie 1. HEe liveth not who hath no hope the childe hopeth to be a man the old man to live one yeare more the poore man hopes for wealth the sicke man for health the imprisoned for liberty the afflicted that it may be better to morrow Hope makes the husbandman sow the weary Palmer endure his tedious waies the swimmer to spread his tyred armes upon the death-threatning waves thus hoping and suffering takes up the whole life of man 2. But there 's great difference in hopes there is an humane vaine hope then which there is none more dangerous delusion in this world such hope is but the name of an uncerâ—aine good 't is a treacherous guide leading to desperate precipices the minde 's ignis fatuus dreame of waking men it was the tempters artifice first to assaile man's innocency with vaine hope grounded on a lying promise without this he could do nothing against us First he sheweth the forbidden fruit then saiâ—h in the day yee eate thereof yee shall be as Gods the vaine hope tooke unhappy man so he assailed the second Adam when he shewed him the Kingdomes and Glory of the world so still hee sheweth us false heavens to precipitate us into a true hell suggesting vaine hopes that he might bereave us of the true Who sinneth without some vaine hope whetheâ— the instance be in Cain's murder Amnon's lust Juda's treason or Achitophel's despaire the sinner hoped for some other proceed of his resolutions then he found in his acted sin The worst hope for some good but all in vaine the hope of the wicked must faile because God's Justice cannot Wee must expect because reason is provident and till Time's glasse be runne there must be something future all which seemeth good save what wee see through feare and doubting so flattering a liberty of hoping for himselfe hath every man specially yong men who having least acquaintance with the falshood and constant inconstancy of the world relying much on hope and little on memory promise themselves great things but when the wicked sing requiems to their soules sudden destruction is upon them by so much more terrible by how much lesse suspected The hypocriteâ— hope shall perish their hope shall be sorrow of minde Job 11. ver 20. Confidence in an unfaithful man in time of trouble is like a broken tooth and a sliding foot And truely such is confidence in an evill conscience however it may seeme to have made thee a covenant with death and an agreement with hell it will deceive thee However it promise long life and strength in an arme of flesh and the vain counsells of men raising thy hopes to high â—lights they are but dreames of deluded men breaking in the midst of their course giving thy minde dangerous strapadoes by carrying it up to cast it down from such heigth to make the fall more desperate How often do despairing wretches wish they had never hoped when the vaine shewes thereof like Pharoahs chariot wheels there fall off where they are most deeply engaged between floods of returning miseries 3. There is an hope of the righteous which faileth not
is a feare of unbeleefe in them that love the sin but feare the punishment thereof this is that servile fear which affecteth the wicked which though it sometimes restraine them from the externall acts of sinne yet is it not master of any constant duety so soone as their feare is over they are as bad or worse then ever as wee see in Pharoah This feare becometh not the children of God because it is ever with a guilty conscience unbeleefe and expectation of God's just judgment on their sinnes without hope in Christ wherefore should I feare in the daies of evil said the Psalmist for God is with them I will feare none evill for thou art with mee The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid the wicked feare where no feare is they feare not God for love of God but for self-love and feare of punishment as the Grecians worshiped their false gods and poor men the great Lords which is a symptom of a base and impious minde prohibited to the children of God to whom it is said Be not afraid of sudden fear for the Lord shall be thy confidence and shall keep thee from being taken Feare thou not saith the Lord for I am with thee be not dismayed for I am thy God I will strengthen thee and I will helpe thee Feare not for I have redeemed thee All which Precepts are to be understood of servile feare which is to despaire of God's mercy rendring men desperate not provident to avoid danger neither more earnest to flie to God for helpe The first may appeare in Jehoram's message Behold said that wreeth this evill cometh of the Lord should I any longer wait on the Lord and in that precipitate counsell Job 2. 9. Curse God and die The second effect we read in Jacob in danger of his life instantly praying and sending presents to appease his revengefull brother not to be afraid of God's judgements on sinne is carnal security and stupid carelesnesse of feared consciences not to feare imminent dangers is improvident torpor of minde not to feare the dreadfull presence of God must needs be in sinfull man ignorance of God and a mans own selfe Moses and Danielâ—eared â—eared this On the other part to be a timerous Antemon for feare keeping home continually with his two servants ever guarding his head with a brasse shield held over it is not only an impious but a ridiculous fear To feare men more then God as Saul did 1 Sam. 15. 24. is the feare of Hypocrites to feare without confidence in God for the diversion of evill as Belshazzar when seeing the hand writing upon the wall his knees trembled and the joints of his loines were loosed or as Saul at Endor is the fear of those who feare not God aright This fear is the perpetual torment of the wicked conscience an imperious mischief an anticipation of evill not yet come making a man unhappy not onely with present evills but with future which but for â—ear could no way reach him as that feare of inevitable death which maketh men continually die for feare of dying once But to feare God with a filiall feare proceeding of love to him is as the fountain of wisedome so of true happinesse God regardeth such he will deliver them and fulfill their desire hee will teach them the way of righteousnesse they shall want nothing that is good when they seeme most to lack they shall have supply of that or something better it shall be health and strength to them Understanding temporal blessings and eternal and a minde to doe good and deale uprightly with men as appeared in Obadiah 1 King 18. 3 12 13. and Joseph Gen. 42. 10. This feare maketh every little more then great riches to the wicked it is the souls Angel-guardian Innocencies keeper Securities antidote the mindes centinel to awaken it and give the alarme against the assaults of the subtile enemie This giveth a man â—â—ue and unâ—ailing confidence 't is the summe of that which God requireth of us Deut. 10. 12. the whole duety of a man 〈◊〉 12. 14. of this only is that saying true the mother oâ— the fearfull useth not to cry because such are truely blessed 3. Now because we are men not yet perfect in love and so subject to many fears and subject to many sinnes failings and hazzards and therein to some dangerous groavings of servile feare by God's mercy turned in the issue to our good for if we are so prone to sinne under so much feare what would wee be if wee were secure from all these like rules are necessary to the ordering of our thoughts in feares 1. For God's glory and thy salvation contemne any danger It was Christ's precept Feare them not who are able to destroy the body only for they cannot make thee unhappy they may adde to thy blessednesse if thou bearest injuries well These objects are only terrible like that Cumane asse in the Lions skinne to those that know them not or the Crocodile fierce against the fearfull fearfull of the daring or to the impatient who cannot stoop to take up the crosse which like Moses rod thrown down became a dreadfull serpent but at God's command resumed an harmless rod to divide the bitter floods and open a way into the promised rest many men great â—n their owne feares deluding fancy making that monstrous which right reason would discover hurtlesse in a constant and prudent resolution to meet with difficulties 2. Fear God and be not â—aint-hearted endeavour to set thy minde upon such a stay of moderation that thy resolution neither rise to temerity nor fall to timidity neither to dare nor to be afraid of all things nor of nothing but between both beare such a temper as that wisedom may have place to sit at the helme withoâ—t the interruption of either extream Sanctifie the Lord of hosts and let him be your feare and your dread and hee shall be your Sanctuary but feare not their feare who say a confederacy The present feare of God createth us an eternall security fear him and thou shalt not be afraid of man though I walke in the valley of the shadow of death I will fear none evil for thou art with mee Psalm 23. 4. The Lord is on my side I will not feare c. Psal. 71. 1. The feare of the Lord like Moses serpent devoureth all the inchanters serpents swalloweth up all other fears 3. In every danger lay to heart the omnipotency of God and learne to trust in him hee that so doth shall be safe when the fiery fornace was threatned Shadrah Meshach and Abednego they answered the incensed King Our God whom we serve is able to deliver us his
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
not on theâ— Cursing is the language of reprobates the bitterness of a malevolent heart overflowing the tongue these vices as they are fearful sins so dangerous symptoms of an impious soule loathsome habits such as could not become an heathen Mahumetan why any Christian should think them gratefull I could never understand 8. Let thy study be in Gods word acquaint thee with his oracles and make their language familiar to thee so shalt thou finde an holy savor in them beyond all excellency of the tongues of men and if thou give thine heart sincerely to obey them the holy Ghost will derive thence a sweet influence into thy tongue and so season thy heart that all the tempters suggestions shall be bitter to thee 9. Lastly because even the answer of the tongue is from the Lord who made the mouth pray him to heale thy natural corruptions to sanctifie thy heart and tongue and watch thou over thy selfe according to all these and the like rules A Praier O Lord God my helper and guide of my soule to thee are all the fruits of my heart and lips praise and thanks-giving most due touch thou my tongue with a coale from thine altar purge my sins and take away mine iniquity thou hast the key of David which openeth and none can shut open my lips that my mouth may shew forth thy praise remove far from me vanities and lies a deceitfull tongue bitternesse reviling injurious unpeaceable profane uncharitable and all unhallowed speeches which may any waies displease thy holy Majesty or hurt my neighbour heale the corrupt fountaines of my soule season them with true wisedome and sanctity cause thy word to dwell â— leâ—tifully in mee set a watch before the doores of my lips that no corrupt communication may proceed thence but that onely which may relish of thy good spirit administer grace unto the hearers and give good example unto my brethren to the advancement of thy kingdome and the comfortable assurance of my conscience before thee through Jesus Christ our blessed Lord and Saviour Amen CHAP. XXII Of external actions in general § 1. Whence good Actions are How requisite How regulated § 2. Rules concerning them 1. THe Actions of men are the proceed and fruit of their thoughts as we owe sanctimony to God and our consciences within so doe wee good example to our neighbour in things external as Christ saith Let your light so shine before men that they may see your good works and glorifie your father which is in heaven 2. Good actions proceed from sound faith without which they cannot be good nor pleasing to God for whatsoever is not of faith is sinne faith apprehending Christ to the justification of our person maketh our workes acceptable to him so farre as they are fruits of regeneration and uniting us to Christ giveth us a capacity of his spirit sanctifying and enabling us in some measure to overcome sinne and doe that which is holy in his sight therefore the Scripture saith Shew mee thy faith by thy works which yet saith also a man is justified by faith only without the workes of the Law 3. Though the best of our works cannot justifie us before God because they are imperfect yet are they never severed from true faith and they are the way to Gods kingdom though they cannot be the cause of our arrival there therefore to the yong mans quaere who would be justified by workes Christ answereth Keep the Commandements thus hee convinced him who had not yet learned the righteousnesse of faith which saith Beleeve and thou shalt be saved Thereby shewing that yet he wanted something who excelled many men in most things and therefore must seek salvation in something else that is by faith as also that the way to heaven is onely by sanctity this is a condition not the cause of our salvation wee can never be saved for it because our best is imperfect nor without it because wee owe our best endeavours to Gods honor 4. It is not enough to intend or speak good Satan is contented either that men should draw neer unto God with their lips if their hearts he farre off or that they speake well if they will doe evill Words at best are but feminine vertues workes are masculine of these the spiritual Pharoah giveth charge to smother them but we desire to convert our words into actions and not onely to speak but to doe holy things 5. Actions humane natural or civil are no otherwaies here concerned then as they are in order to the moral and so regulated by the Law and holy Word of God in the affirmative or negative precepts which is the onely rule of all our moral actions toward God or man neither example of others prescription universality of consent nor commands of men may carry us against the expresse word of God these have place onely in those things which Gods law alloweth commandeth or leaveth arbitrary Concerning thy actions in generall these Rules are to be held 1. Neither propose nor doe any thing evil or unjust for any worldly gaines honors or pleasures because it is an undeniable losse to get the world with the losse of thy soule what can secular honors advantage thee when God condemneth thee when all the world cryeth thee up when opinion of the multitude canonizeth thee for a Saint or applaude thy actions as the people Herods speech for more then humane Gods Angel may smite thee and the wormes destroy thee What are pleasures in their birth they look toward a precipitate end and the change of this scene serveth onely to aggravate the misery Dives heard in hell Sonne remember thou receivedst good things present remembrances of pleasures past embittereth the torments 2. Make God's Law thy counsellers in all things weigh all thy purposes hereby before thou â—ut any thing in execution resolving to do nothing but that which is there permitted or agreeth thereto David could not enterprise before he had consulted God's oracles not the very â—eathens but would send for the doubtful Effataes of their priests When the word of God is our rule we will not set up strange gods in our hearts as they doe who adore their owne inventions in will-worship and voluntary religion wherein all even the most zealous and painful actions as pilgrimages superstitious fasts foolish penance and idolatrous oblations or costly dedications shall be rejected with a Who required this at your hands The Lord will not be pleased with thousands of rams or ten thousand rivers of oile for saith the Prophet hee hath shewed thee O man what is good and what the Lord requireth of thee In religious acts as wee have noted God left not Israël to their owne wills in the least things but commanded See thou make all things according to the pattern shewed thee in the mount Also when God's word is our rule wee will neither lay snares upon
our own consciences placing religion in those things which God hath left indifferent as they who prohibited certaine meats or marriage nor will wee dispense with that word in any one point for by any humane authority pretended or pressed to the contrary 3. In all thy actions and designes before thou enterprise duely and seriously consider the end thereof that is as wee have noted like the rudder in the ship though iâ— come last it directeth first and last look before thee and consider what must be the end O that they were wise saith the Lord that they understood this that they would consider their later end so shalt thou at once and ever conclude of all sinful actions with the Apostle The end of those things is death 4. In all thy actions set thy selfe ever in the presence of God so did David professe Psal. 16. 8. ever remember that thou art in his sight and that nothing thou doest or thinkest can be hid from him neither solitude nor darknesse can vaile thee Psal. 139. 11 c. 5. In all that thou doest be sure to hold the rule of charity for that is the fulfilling of the Law this is the fruit of God's Spirit let all things be done in charity there can be nothing acceptable to God which doth not hold this 6. In all religious well designed acts be what thou seemest the hypocrite doth but personate act and counterfeit the saint hee seemeth good but is doubly impious as the Orator said of the Servilii which were very like but not the same so like that they were not distinguished abroad at home they were not of strangers by their own they were When the hypocrite hath deceived other men he never can beguile his owne conscience be thou therefore just and sincere in thy deportment before God and man 7. Do nothing to others which thou wouldst not have done to thee 't is Christ's rule and the summe of the law and the Prophets concerning our duety in the second Table 8. Doe nothing whereof thou must at best bitterly repent thee when the Philosopher had a great price of folly set him he answered I will not buy repentance so dear 9. Doe nothing against thy conscience for fear or favor of men esteem a good testimony thereof before all treasure in some things we sinne all but blessed are they that condemne not themselves in those things they know 10. In every undertaking pray God to direct counsel and blesse thee in every thing by praier and supplication let your requests be made knowne unto God hee is unworthy to be blessed in his works who will not acknowledge God's providence in asking the same A Praier for direction in all our actions MOst merciful Father who hast promised that if the wicked turne from his sins that he hath committed and do that which is lawfull and right he shall live and his transgressions shall not be mentioned unto him in humble acknowledgment of our many sinnes the equity of thy judgments to give us over to our own unhappy waies who have so long refused to be guided by thy holy word and our owne helplesse impotency to stay our selves turn unto thee or set our selves in any good way to serve and please thee wee pray thee for Christ Jesus sake to pardon all our misdeeds and to vouchsafe to lead us in thy pathes and the way thou wouldst have us to walke in we have long gone astray like lost sheep and thou best knowest O our God how dangerous Satan's snares are to us how many the distractions of a beguiling world how fraile and infirme sinful flesh and blood and how many our errours But O Lord thy wisedom cannot erre therefore renouncing our own guidance wee render our selves into thy gracious hands humbly beseeching thee who freely givest wisedom to all that aske and upbraidest no man hold thou up our goings in thy pathes that we faile not direct all our waies that we neither decline to the right hand nor to the lest to offend thee Give us the shield of our salvation and let thy right hand uphold us O thou that hearest the prayers of them that call upon thee heare us for our soules waite on thee direct and guide us keepe us and counsell us in all our actions that we may neither do nor designe any thing but that which is pleasing to thee and which thou wilt blesse unto us that we may walk unblamably and prudently toward all men and holily before thee that in all our actions wee may glorifie thee that wee may adorne the Gospel of Christ by our holy conversations give good example to our neighbours and stop the mouthes of all malicious adversaries so that when these daies of sin are ended we shall rest from our labors we may enter into that promised rest which remaineth for thy people where shall be no more sin error nor curse hear us O Lord in these and all other things necessary for our bodies or soules for Jesus Christ his sake Amen CHAP. XXIII Of the government of Families the dueties of Masters and Servants Husbands and Wives Parents and Children § 1. Of a Familie § 2. Dueties of Masters § 3. Dueties of a Servant § 4. Motives to their dutie 1. WEe have spoken of actions in general and come now to the particular falling under domestick relations of Master and Servant Man and Wife Parents and Children Duties of Publick Persons are without the verge of my present purpose 2. A Family is an epitomy and summe of a Common-wealth which consisteth of several families as the ocean of drops therefore hee meriteth well of the state who well administreth his owne family as he deserveth punishment who doth the contrary A good Patriot equally solicitous for the state and family is a rare jewell but more rare though of lesse worth is an Aristides blame-worthy in this that in his justice and care for the Republick hee was so unjust to and carelesse for his owne family that leaving them to the publick charity hee dishonored vertue with his poverty and herein his policy was lame 3. Some have distributed the family into three parts the first commandeth as Master the second commandeth but not in chiefe as the good vine not on the top but sides of the house the third are auxiliar onely obeying as children and servants 4. Now though this be the order and order so necessaâ—y that without it no society of man can subsist yet must it be with that sanctity and equity that the God of order may be known to govern though man administer and with that lenity and candor of command and willing reverence in obeying that all may seem managed with love not feare familiarity rather then rigid and imperious severity for which I suppose the ancient Latines comprised all three orders under the name of Familiares 5. God in his abundant mercy as hee hath not been sparing
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
that we may know him and feel in our souls and consciences the comfortable power of his resurrection and the fellowship of his sufferings being made conformable unto his death in the mortification of all those corrupt and sinful affections which continually resist the working of thy regenerating spirit in us O Lord our God being deeply sensible of our own disability to save or helpe our selves wee â—ast all our care and confidence of present protection preservation and future salvation on the merits of thy son Christ Jesus in assurance that thou art faithful who hast promised as by him to save us so through him to hear and help us in all our wants and distresses O Lord God of trueth and mercy who hast commanded us to aske and promised to grant accept our obedience and confidence in asking and according to thy trueth grant our requests in forgiving all our sinnes and giving us all those blessings which thou knowest needful for us that wee may serve thee cheerfully sanctifie our bodies and soules to thy service that in them both wee may cleave to thee please thee and rest assured by the testimony of thy holy spirit and the powerful working thereof in us that thou hast sanctified called and elected us to life everlasting Lord give us experience of thy trueth which never failed give us lively and justifying faith to apprehend Christ Jesus and all his merits give us perseverance therein that no trials of life or death may ever separate us from thy love nor any powers of hell be able to overthrow our confidence therein And now O Lord our God who makest the out-goings of the morning and evening to praise thee wee humbly thank thee as for all thy mercies and favors spiritual and temporal continually poured out upon us in our election creation redemption calling from the kingdom of darknesse our sanctification preservation from daiely imminent dangers of body and soule our liberty peace health and all those temporal necessaries for the comfort sustenance of us and ours which thy fatherly providence hath bestowed upon us so also for that it hath pleased thee to preserve us this night past from the powers of darknesse terrors of night and all the ovils thereof Lord continue thy mercy to us safely brought to the begining of this day the day is thine the night also is thine thou hast prepared the light and the sunnâ— O Lord our refuge let no evil befal us this day let not any plague come neer our dwelling give thine Angels charge over us to keep us in all our waies that wee may in nothing displease thee as thou hast put away the late darknesse which covered the face of the earth and waters by the comfortable appearance of this great light which thou madest to govern the day that men may follow their several labours therein so blessed Father of lights cause the sunne of righteousnesse Christ Jesus to arise on every one of our hearts thence to chase away the remainders of ignorance darknesse of minde and unbeliefe to open our eies that wee sleep not in death to enlighten us with a sound knowledge of all the mysteries of eternal life and salvation that we may arise and shake off the dangerous security in sinne and conscionably walk with thee who hast called us to thy kingdome that we may please thee being fruitful in every good worke encreasing in the knowledgâ— of thee strengthned to all patience and long suffering with joyfulnesse and thankfulnesse for that thou hast made us partakers of the inheritance of thy saints in light that wee may walke worthy of the vocation wherewith we are called with all holinesse and meeknesse love and charity toward all men endeavouring to keep the unity of the spirit in the bâ—nd of peace so labouring in our several callings as being ever careful first to seek thy kingdome and the righteousnesse thereof in assurance that so all temporal necessaries shall be administred unto us in all our endeavours expecting the blessing from thee without which it is but lost labour to rise early late take rest eat the bread of carefulnesse and deprive our souls of ease Blesse all the creatures to us this day make them good and prosperous unto us direct us so in all our thoughts words and actions that wee may glorifie thee preserve a good conscience and give an example of holinesse to those with whom we converse that in nothing the trueth of religion with which thou hast blessed us be evil spoken of through our failings but that we may by our integrity stop the mouths of all adversaries and adorn the Gospel by walking unblameably toward all men and sincerely before thee ever remembring that of all our thoughts words and actions we must give a strict inevitable account at the dreadful day of judgment now kept from the knowledg of all men that they may every day live as if it were their last keeping a constant and careful watch in exspectation of that houre which shall come like a theefe in the night wherein thou wilt assuredly bring to light things hid in darknesse and make the counsels of all hearts manifest judging every man according to his workes Neither pray wee for our selves only but wee also beseech thee for thy whole Church and all thy distressed servants whether their afflictions be in body minde or estate comfort now and in thy good time enlarge all prisoners and captives which suffer for or with the testimony of a good conscience Lord God of all consolation assure them that when thy will and work is done in them thou wilt shew thy self their gracious deliverer and comforter Lastly we pray thee O Father of mercy blesse this family wherein by thy providence we are blesse us all from the first to the last with all those whom thou hast made neer unto us prosper us O Lord and our endeavours upon us feed us with bread of our stature that which thou knowest necessary and convenient for us give us a faithful dependance upon thy fatherly hand which never leaueth them destitute who trust in thee give us a prudent holy and thankefull use of all those good things which thou hast bestowed upon us that thou maist be pleased to continue thy mercy and providence over us give us contented mindes free from covetousnesse and distracting cares in assurance that thou wilt never forsake us and good Lord as thou art pleased to adde this day to our transitory lives so adde that grace to this day which may direct and guid every one of us in our bodies and souls that we may spend it and the remainder of our daies to thy glory and the comfortable assurance of our consciences before thee so that having our present conversation in heaven and walking with thee in sincerity of heart when these fleeting daies are ended we may live with thee in thy kingdome of glory through Jesus Christ our Lord. Amen A Short Evening Praier O
Lord God wee humbly pray thee for Christ Jesus sake to pardon all our sins and failings in our dueties this day strengthen our faiths unto our ends and in our ends Suffer us not for any tryals to fall from thee neither lay thou more upon us then thou wilt make us able to beare cheerfully create clean hearts in us renew right spirits mortifie all our corrupt affections subdue and subject them all to thy holy will and pleasure enable us daily more carefully and holily to serve thee so that the neerer we draw unto our deaths the more conâ—idently we may rest assured of immortality and eternal life in the world to come assist us with a measure of thy grace proportionable to our tryals so that at our last houre against all the feares and terrors paines and sorrows of death we may be enabled to render up our soules into thy gracious hands in full assurance of thy mercy and our redemption and salvation in Jesus Christ. Blesse the universall Church specially that part thereof in Great Britan and Ireland let thy blessing and mercy rest on this family from the first to the last Keep us bodies and soules forgive all our sins let our sleep be refreshing and comfortable this night grant us grace to plant all our confidence in thee that wee may love thee fear thee and rest in thee assured of thy gracious protection whose providence sleepeth not into thy hands O Lord wee commend and commit our selves bodies and soules all that we have and are sleeping waking living and dying let us be ever thine through Jesus Christ our Lord and blessed Saviour AMEN An Evening Praier for a Family more enlarged O Lord God great and glorious who hast made the heavens thy throne and the earth thy foot-stoole God of justice and mercy terrible in thy wrath against obstinate sinners but long-suffering and of great mercy to them who with sincere hearts can seek thee and thy saving health our miseries compell us and thine owne gracious mercy inviteth us wretched creatures to call upon thee in the day of trouble But O Lord thou art a God of pure eies and canst not behold iniquity and wickednesse in which as we are conceived and born the children of wrath disobedience so have we continually walked therein and wherewithall shall we now come before our Lord and how our selves before the high God a thousand burnt-offerings and ten thousand rivers of oile cannot satisfie an infinite justice for the sinne of one soule and we are a sinful nation a people laden with iniquity wee have forsaken the covenants of our God and provoked the holy one of Israel to anger wee have gone backward and revolted more and more from the sole of the foot unto the head there is no soundnesse in us but dangerous wounds bruises and putrifying sores ripe for the lancet of thy judgments so that we deserve to have this good land laid waste that we who have forsaken thee should as thou hast threatned be consumed with the sword famine and pestilence until this numerous people be leâ—t as a cottage in vineyard a besieged city like Sodom and Gomorrha sad monuments of the fire of thine indignation that thou shouldst take no delight in us when we tread in thy courts and appear before thee with petitions for mercy but that our oblations of praise and incense of praiers should be abomination and our solemne assemblies a tâ—ouble and wearinesse unto thee that when wee spread forth our hands and make many praiers with strong cries thou shouldst hide away thy face from our miseries and stop thine ears to our cries as we have done ours to those gracious conditions of mercy which thou hast continually offered us by thy Prophets whom thou sentest to warn us that wee might retur from our vaine and unprofitable wayes and not die wee humbly acknowledge that such are we that the severest curses of the law and all the judgments sealed up therein are due to us confusion and helplesse destruction in this present woâ—â—d and unspeakable torments in hell fire in the eternity to come And now whereas wee must all appeare before thy judgement seat what shall wee plead before thee O thou great and just Iudge of all the world what can wee but guilty what shall wee say unto thee O merciful preserver of men what can wee more then be merciful unto us for our Lord Jesus sake Wee know O Lord that wee neither doe nor can deserve any favour at thy gracious hands whom wee have so often and so wilfully provoked to shew thy justice on our sinnes but therefore didst thou give thy sonne Christ Jesus that his merits might satisfie for us wee condemne our selves that thou maist spare us for his sake who dyed not in vaine O Lord though our iniquities testifie against us deale with us according to thy name wee have sinned against thee O thou hope of Israel and the saviour thereof in the time of trouble wee acknowledge our sinnes are for greatnesse unmeasurable and for multitude innumerable but as is the price of our redemption so are thy mercies infinite abhorre us not for thine owne mercy sake thou art our strength and refuge in the day of affliction correct us not in thine anger chasten us not in thy heavy displeasure but heale us that we may be saved Lord though we have many waies failed yet thou knowest all things thou knowest that the desire of our soule is to thy name and to the remembrance of thee through thine owne grace giving us that desire we would above all things in the world become so holy that we might no more displease thee O our God who only canst make us holy and unblameable give us ability to do that which thou hast given us grace to desire thou hast caused us to put our confidence in thee O God who canst not deceive trust let us not be disappointed of our hope restrain not from us thy zeal thy strength and the multitude of thy mercies and compassions O Lord our God if thou wilt thou canst make us clean cleanse us from all our iniquities that we may put away the wickedness of our doings from before thine eies that we may indeed cease to do evil and learn to do well that thou mayest make our scarlet sins twice died in original and actual guilt white as snow in Salmon that we may consent and obey and so enjoy the good things of this land and not be devoured by the sword as we are this day for our transgressions Though we deserve that the fire of thine anger should consume us as the stubble that our root should be as rottennesse and that our blossom when we hope should go up as the dust until our cities become desolate and our houses without a man because we have cast away the law of the Lord of hostes yet O Lord unto thee belongeth mercy and the issues from death though thou hast been terrible in thy
workes layed afflictions upon our loines and broken our land yet heale the breaches thereof though thou hast caused us to drinke of the wine of astonishment in thy sore displeasure and made us examples of thy just judgments yet turn again unto us and make us instances of thy mercy that sinners may in our story read that which may make them afraid to sin and confident of thy mercy in their unfeigned repentance remember thy mercy which hath been ever of old before all times thou electedst us at the begining of time thou createdst us to thine owne holy image in the fulnesse of time thou gavest thy holy sonne Jesus to death for our redemption Lord cast not that away which thou hast purchased at so deare a rate we know thy mercy faileth not thou art ever the same not like man that thou shouldst repent thee as mistaken in thy choice or defeated in thy counsels O Lord our God accomplish thine owne election in us thou hast given us thy son Iesus how shouldst thou not also with him give us al things needful for us thou hast for his sake acquitted us from eternal condemnation how shouldst thou not also spare us and deliver us in the temporal 'T is little O bountiful God which we beg at thy merciful hands for our present releife to that which thou freely gavest us before wee could aske nor is it because wee have none to stand up in the gap for us that thy wrath is not yet appeased seeing thy Christ our faithful high Priest sitteth at thy right hand making intercession for us O Lord for his sake be reconciled to us deny not our requests heare and helpe us establish thy free covenant and mercy with us strengthen O God that which thou hast wrought for us and our fathers when thou deliveredst us from the powers of darkness and taking us to be thy people didst translate us into the kingdome of thy deare son establish the trueth sincerity of religion unity of hearts and abundance of peace which thou then gavest us forgive the sins of thy people turn our hearts unto thee from the first unto the last give us unfeigned repentance and humiliation under thy mighty hand that thou maist spare us and grace to forsake all our evill waies that thine anger may cease from us give us patience to bear thy fatherly corrections who hast with so much patience born with our iniquities Bless thy Church universal with trueth and unity shew thy mercy on her distressed thou hast hid thy face from us and consumed us because of our jniquities but Lord remember them not for ever appoint now unto them that mourne in Sion give them beauty for ashes the oile of joy for mourning and the garment of praisâ— for the spirit of heavinesse comfort her waste places make her wildernesse like Eden and her desart like the garden of the Lord give her joy and gladnesse and let the voice of thanks-giving and melody be heard in her again Blesse that part thereof which thy right hand hath planted in great Britan and Ireland blesse this family and every part thereof forgive us all our sinnes sanctifie our bodies and souls to thy service give us that blessed peace of conscience which the world can neither give nor take away give us assurance of our iustification in Christ Jesus fill us with fruits of righteousnesse that wee may not foolishly sleeâ—e without oile in our lampes because wee know not whether the day now spent shall be our last when wee sleepe let thy providence which watcheth over all thine preserve us from the powers of darknesse perplexing fantasies and troublesome dreames that 〈◊〉 may rest in thee and being refreshed rise againe to glorifie thee in our several places and callings through Jesus Christ our Lord and onely Saviour Amen CHAP. XXIV Of Marriage and the dueties thereof § 1. Of Marriage the institution end and fruits thereof § 2. Of choice in general and particular who are to be avoided § 3. Dueties of the Married mutual and peculiar § 4. Advice to the widow 1. MArriage is the conjunction of one man with one woman according to the lawes of God and man in the holy indissoluble band of Wedlock whereby they become one flesh I say of one man with one woman for so God made them at first and so appointed from the begining See Matth. 19. 4 c. so that plurality of wives or husbands at once is adultery though when either party dyeth the surviver is free to marry in the Lord according to the lawes of God who saith Let every man have his owne wife and every woman her own husband and the wife is bound by the law to her husband so long as hee liveth Marriage is honorable in all and the bed undefiled forbidding to marry is the doctrine of devils who labour to pervert the order and institution of God to corrupt and dishonor the fountain of humane propagation with impure and wandring lusts And also according to the lawes of man which being grounded on God's law necessarily binde all men thereto subject as cautioning against emergent inconveniences with relation to times places and persons as where they binde to publish the sponsals or contracts to prevent marriage without consent of parents and governers or where they limit to certain houres in the face of the congregation c. to avoid clandestine marriages or incontinent living under pretence of marriage next I say it is an holy and indissoluble band holy for whatsoever is not so in respect of the persons capacity and fitnesse the end and use thereof is neither lawful before God nor man and I say indissoluble for they two become one flesh partners of one condition in weale and woe whence they call it conjugium as à communi iugo and for this cause shall a man leave father and mother and remaine with his wife which is not simply but comparatively to be understood as if hee said Thou shalt more constantly keep with her or rather leave father and mother then thy wiâ—e and the word of Christ is cleere what God hath joined together let no man put asunder whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery now in case of adultery man separateth not but a just punishment as death dischargeth the party innocent he is cruelly impious who putteth away a chaste wife and hee impiously foolish who keepeth an adulterous or dead one by him Neither may wee conceive that God joineth all them together that are married before men there is a just age fit to give consent required freedom in consent and where these are not it is no lawful marriage If there be deceit as where the man is an Eunuch where there is fraud or errour as where a Leah is substituted for a Rachel where there is a lawful preâ—ontract of either party with some other where either party
mee that I can neither live well with thee nor without thee Such dishonors of the lovely sex disgraces of woman-hood caused some wise men besides the over-wived a Interrâ—gatus utrum melius esset uxorem ducere néâ—ne inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Laert. l. 1. Socrat l. 2. Psal. 128. Socrates to judge that there is matter of repentance both in wedlock and single life but the good woman openeth her mouth with wisedom and her tongue is the law of kindness Prov. 31. 26. 3. Let her b Tit. 2. 5. keepe at home like the fruitfull vine upon the walls of the house breeding up her children and providing for them it is that which God enjoineth that they be discreet chaste keepers at home it is the harlots character Prov. 7. 11. Shee is loud and stubborn her feet abide not in her house now shee is without now in the streets and lieth in waite at every corner Thus much of the duety of the married to the Widow I have to say she is free to marry again but advise her to take heed that 1. Shee marry not to low least suspicion brand her with the obloquie of some former familiarity 2. That shee marry not too soon least shee that can so quickly abolere Sichaeum be thought for want of love to make such short exequies Valeria being demanded why she married not againe could say My Servius is dead to others not to mee 3. That shee sell not her children to want and her selfe to misery by an ungodly concourse of lust and avarice 4. That shee consider well that which deterred Cato's daughter from second marriage I cannot easily said shee finde that man which loveth mee so much as my estate A Praier for the married O Lord God who didst create man and woman joyne them in marriage sanctify and blesse us whom thy providence hath joyned together Lord give us one heart to love thee and one another in thee that we may be heires together of the promise that thy blessings of heaven above and earth beneath the blessings of peace vnity and plenty may be upon us and all that thou givest us Lord Jesus who didst furnish the wants at the Cana marriage with a bountiful supply supply all our necessities with those things which thou knowest necessary for us that in every estate we may finde a cheerful sufficiency Keepe us bodies and soules from all the snares of Satan the distractions of the world corruptions of flesh and blood and the power of sinne that we may live unblameably toward all men and holily before thee to the good examples of sanctity and sobriety to our families and mutual comforts and blessings to each other through Jesus Christ our Lord Amen CHAP. XXV Concerning the duties of Parents and Children § 1. What honor to Parents want of Children good Parents of evil Children § 2. Duety of the Parent Rules thereto belonging § 3. Dueties of Children Rules thereof Motives thereto 1. HOnour thy father and thy mother saith the Lord. Under this name are comprehended all superiors and governers parents by nature order or institution as under the name of children all inferiors sonnes daughters subjects pupills servants c. and honor importeth all dueties respectively to be performed 2. Want of Children is a great affliction to some therefore Hannah wept and prayed in bitternesse of soul it was then a reproach and affliction to the just and a curse on the wicked When God said unto Abraham Fear not I am thy shield and exceeding great reward hee replyed Lord God what wilt thou give mee seeing I goe childlesse Give mee children or I die said impatient Rachel Shee knew not then what 't was to have a Benoni a sonne of sorrow Children are an heritage of the Lord and the fruit of the wombe is his reward hee maketh the barren woman to keep house and to be a joyfull mother of children as the fruitful vine on the sides of the house with children like olive branches God maketh the just mans wife Great blessings if good or greatest afflictions if otherwise certaine cares uncertain comforts a lovely possession but ever bringing the most happy possessor many cares feares and troubles to some most bitter sorrowes if God give thee no children hee hath given thee the lesse care and occasion of sorrows which in their losse sitteth heavily even on the hearts of those mourning parents who may say as that Shunamite Did'I not desâ—re a sonne of my Lord did I not say doe not decceve mee Be thankful for that which God hath given thee no man hath all happinesse some thou hast the greatest if hee hath given thee Christ thy Redeemer and Saviour how justly may hee say that of Elkanah Why is thy heart grieved am not I better to thee then ten sons 3. That good parents have sometimes evil children appeareth in Noah's Cham Elie's and Samuel's sons David's Amnon and Absolom Jehoshaphat's Hezekiah's Manasse and the like Thus God pleaseth either to punish their neglects in breeding them or to exercise their patience and humble them so likewise to manifest to the world that sanctity is by no natural propagation but free grace Sometimes wicked parents have holy sons as appeareth in Josiah sonne of Amon and many others that none may despair of whatsoever family he come 1. The duety of a Parent toward his children is to nourish and breed them up providing necessaries for them to teach them the feare of the Lord 1 Tim. 5. 1. Tit. 2. 4. Gen. 18. 19. Exod. 12. 27. Exod. 13. 8 14. Deut. 4. 10. Deut. 6. 7 20. Deut. 11. 19. Deut. 32. 46. Josh. 4. 6 7 21 22. Josh. 22. 24. Psal. 74. 4. Isai. 38. 19. Joël 1. 3. Ephes. 6. 4. to reprove their â—innes 1 Sam 3. 13. Prov. 13. 24. Prov. 29. 17. Hebr. 12. 9. Gen. 34. 30. to pray for them 2 Sam. 12. 16. Job 1. 5. to lay up forâ—them 2 Cor. 12. 14. Gen. 24. 36. 2 Chron. 21. 3. to bestow them in marriage Gen. 24. 2 3. Gen. 21. 21. Gen. 28. 1. Judg. 14. 3 5. Therefore these following rules are necessary for parents concerning the same 1. Study thy family that thou maist not be a stranger at home first it is necessary for thee to proportion the expences thereof and the breeding of thy children according to thy estate lest thou build higher then thy foundation will beare it hath been the evident ruine of many families that parents have bred their children in so great an heigth as that the meanes they were able to leave them could not maintain them It is not a little wisedom to live within thy fortunes and to use thy children to a condition rather much too low then the least little above thy estate the minde will easily greaten and rise with the fortunes but very hardly lessen or descend it is an evident danger to beare a saile
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
he may neither perplexe nor disturb it Lord whose providence sleepth not preserve us and ours sleeping waking living and dying that in every estate it may appeare wee are thine through Jesus Christ our Lord. AMEN The prayer of a wounded spirit against temptations O Lord God Almighty all-seeing examiner of the heart and reines who knowest before wee aske what wee have need of who by thy holy spirit helpest our infirmities who know not what to pray as wee ought and thereby makest requests for us according to thy will with nnutterable groanes which thou only understandest helpe my infirmities endite my praiers and restraine the busie malice of the tempter Direct my praiers as incense in thy sight let them come into thy presence through Jesus Christ our onely redeemer and advocate Trueth it is O Lord that all things shall worke together for the best to them that love thee and are called according to thy purpose for thou hast said it and that it shall be good for mee which thou doest to mee I am confident O my God that it shall once appeare that it is happy for mee that I have been in trouble when after the tryal of my faith and exercise of my patience thou shalt give mee the quiet fruits of righteousnesse I beleeve that they shall not finally miscarry who trust in thy mercy this is the voice of my faith in thee whom I beleeve and know to be the God of trueth but O Lord thou best knowest that I am also fraile flesh and blood full of infirmities feares doubtings and failings because mine iniquities have taken such hold on mee that I cannot looke up they are more in number then the haires of my head so that my heart faileth mee neither have I to deale with flesh and blood onely Lord thou knowest those unseen powers of darknesse which wth restlesse encounters assault my soule to destroy it O Lord God of my salvation be not thou farre from mee shew thy power and deliâ—iver mee from the messengers of Satan which are too mighty for mee rescue mee bridle their insolent malice binde the stâ—ong man and deliver thy vessel from his usurping tyranny that I may in every faculty of my soule serve and please thee pardon all my sinnes for thy holy sonne Jesus sake who died for mee heale my wounded soule which hath to the present sorrow of my heart so often sinned against thee hide not thy face from mee in the time of my trouble forget not my bitter affliction which maketh mee goe mourning all the day long while the insulting enemy oppresseth mee thou art my King command deliverances I am poore and needy destitute of helpe and strength to resist Satan's fiery darts put thy whole armour upon mee that I may be able to stand arise for my helpe O thou Preserver of men redeeme mee from the devouring lyons mouth for for thy mercy sake thinke upon mee make haste to helpe mee make no long tarrying O my God suffer mee not for any tryals to fall from thee lay no more upon mee then thou wilt give mee strength patience and perseverance to beare cheerfully confirme mee unto my end that I may be blamelesse unto the day of our Lord Christ give mee a blessed effect of and issue out of every tryal that the more thou permittest mee hereto the more certaine experience I may have of thy mercy and the greater assurance that thou wilt never faile mee nor forsake mee that I may through him who hath by suffering vanquished death hell and him who had the power of death overcome all these spiritual wickednesses which fight against my soule I have trusted onely in thy mercy holy Father who hast ordained strength in the mouths of babes and inâ—â—â—s strengthen mee unto the end that my heart may rejoyce in the salvation spare mee that I may recover my strength put thou a new song into my mouth that I may praise thee for my deliverance and declare unto afflicted sinners what thou hast done for my soule Lord heare mee and have mercy upon mee Lord who art ever more ready to give then wee can be to aske deny not the requests of a poore sinful soule crying unto thee for Jesus Christ his sake our only Lord and Saviour AMEN CHAP. XXIX Concerning the guidance of the minde in the encrease of wealth § 1. Afflictions common their fruit in good men Poverty a great tryall riches great temptations commonly mistaken § 2. How to guide thy selfe in the encrease of riches or a full inheritance 1. TEmporal afflictions are common to the just and wicked wee are here like the clean and unclean in Noah's ark shut up in one condition into afflictions wee goe like Israël and the Egyptians into the red-sea to events most contrary deliverance or destruction to the saint they are but as the raine to the arke the more it fell the more that was lifted up Being sanctified they give understanding and are though rough-handed yet excellent masters of vertue like biting frosts to the trees restraining the luxuriant sap and rendring them more fruitfull 2. Among other afflictions in this life want and poverty as among temptations wealth is not the least These are commonly the minds Scylla and Charybdis the two great and antient diseases of Republicks Families and incautious soules there being great hazard in either concludeth a necessity of a right guidance of the minde herein so great as that the wise man deprecated both extreames Give mee not poverty nor riches Having spoken of those things which appertain to man are in man or incident to him within it is requisite that wee consider him in the discomposures which proceed from things external as poverty imprisonment banishment old age sicknesse and death In these first estates which I proposed my purpose is to lay down some rules directing how happily to use the one and bear the other 3. Because riches are great temptations and men are commonly deceived in judging of them too much admiring and affecting these and as much impatient of poverty whereas indeed they are neither absolutely good nor alwaies signes of an happy owner but good or evil according to their use and therefore are they commonly evil because as Aristides said Many use riches ill few can well therefore it highly concerneth those who enjoy encrease or great riches to mark and practice these and the like rules 1. If riches encrease set not your heart thereon Psal 62. 10. where they have the heart there is no place for faith charity humility equity modesty or honesty He saith not Get not riches but set not your heart upon them for so they carry it away from God many of the Saints have been rich but their rule was not to trust in uncertain riches all earthly possessions often change their owners often desert and leave them to wants The heathen Solon told Croesus as much though he could not beleeve
him until fast bound to the gibbet to be put over the fire he cryed out O Solon Solon ◠Riches cannot deliver from death nor in the day of the day of the Lords wrath and how vainely doe wee call them goods in whose abundance the owner may perish with hunger 2. Set not thy soule at stake for any worldly price what shall it profit a man if hee shall gaine the whole world and loose his owne soule especially at so poor a one that usually hurteth the possessor I appeale herein to any thriving man doe but remember the change of thine owne minde so soon as thy estate encreased or descended to thee how quickly hadst thou learned an unstudied pride and elation of minde Estates and the owners mindes commonly rise together like those beasts and wheeles in the Prophets vision When the creatures were lifted up from the earth the wheels were lifted up this maketh it so hard for a rich man to be saved because it is very hard to be rich and not proud or not to trust in riches Adde hereto that unjust gaine maketh thee not a proprieter but an usurper and robber and hee that swallowed down riches shall vomit them up againe either hee must restore them or perish with them whether they were seized into his hands by violence or by wicked balances or the bag of deceitful weights treasures of wickednesse profit nothing moreover at the best thou canst have but a short use of any worldly thing wee brought nothing into the world and it is certain wee shall carry nothing away and is it not therefore an admirable madnesse to loose eternal happinesse for temporal riches the soule for the bodies supplies The time shall come and it is as sure and neere as death when the body shall have no use of riches the soule never had why do men tyre themselves for vaine shadowes too great possessions have commonly debauched the unhappy owners as may appeare in the Romane conquests of Asia Hannibal's of Alexander's of Persia and the like wherein it was doubtful whether they more conquered those nations or those nations them Their riches were to them but as Demetrius Lamià taken in the Egyptian spoiles aurea mala golden mischiefes and as Seneca said of prosperity viscata beneficia limed baits gifts to take men with and so desperately besotting their lovers that they passe not for any wickednesse to gaine them save that onely which may bring them into future danger of loosing them It was not said amisse Were Justice as free as once it shall be all our goales could not hold our rich men This mischiefe wealth addeth to the rest that it now freeth the wicked from punishment that they may recive it hereafter No wonder that our Saviour pronounced a woe to the rich who usually blesse themselves as the only wise and good men riches so seldom being good to the owners Why settest thou thine heart on that which is neither truely good nor truely thine if they are truely good let them make thee good and blessed if truely thine carry them with thee in death What can be more unworthy of a wise man then the love of false and transitory goods or of a Christian then to sell a soul whose redemption cost more then all the world was worth the precious blood of Christ for that which is neither truely good truely thine nor beyond necessity of safe use or possession If thou use them thou art neer luxury if thou spare them to a dangerous parsimony on the one side is the nures of idlenesse the mother of all mischiefe on the other the gulfe of insatiable avarice 3. Let thy riches serve thee there is no little necessity of the use of this rule for as the Philosopher said Most rich men doe not use their goods for extream covetousnesse others abuse them to pleasures so rich men become slaves all their life time some to pleasure others to profit but beyond all that the Philosophers could know the Scripture sheweth that if wee serve riches we cannot serve God hee that keepeth riches to himselfe is a servant to them and hee the worst of all servants a foole and a knave who grown rich with an ill conscience can be contented to live poore only that hee may die rich And hee that prodigally spendeth them is little better this may be sure his riches cannot serve him long the others doe never Yet thus parsimonious are some as they should live ever and others as lavish as if they should presently die 'T is vaine to deprive they soule of rest only to possesse and not to use riches in trueth such have not riches their riches have them buried in the foolish monument of their avarice It is no sinne to be rich if justly it is to be uncharitable to thy selfe or others How dwelleth the love of God in him God weigheth mens hearts not their chests and in his esteeme who cannot be deceived hee onely is master of his wealth not who keepeth it close but hee who bestoweth it well Ask thy conscience how thou possessest and usest riches and thou shalt know whether God hath given them for a blessing or a curse There is a sore evil which I have seen under the sun saith Solomon riches kept for the owners thereof to their hurt It is a blessing to know how to use them well every man also to whom God hath given riches and wealth and hath given him power to eate thereof and to take his portion and to rejoice in his labour this is the gift of God 4. Let your conversation be without covetousness and be content with those things that you have Let our meat satisfie hunger our drinke thirst and our decent garments keepe our bodies warm let our houses be to defend us from wet and cold a wise and good man is so contented with himself not that he would not gladly have friends goods to entertain them but because he can patiently bear the want of either riches are more safely had them desired They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction an inheritance may be gotten hastily but the end thereof shall not be blessed A man with a wicked eie hasteth to riches and knoweth not that poverty shall come upon him Hee that heapeth up treasure as the dust knoweth not who shall spend it in the mean time no man wanteth more then he that coveteth most he lacketh not only that which hee hath not but that also which he hath so that the covetous mans wealth leaveth him guiltiness and taketh away the comfortable use of that which hee hath it being a kinde of drunken thirst encreasing by having more Great Alexander was not contented with one world Death only confesseth
rich epulo but the worlds minion Wants occasion many a mans return unto God as it was with great Nebuchadnezzar who through the dark shadows of affliction as men at noon day see stars out of some deep well could at last looke up to heaven and finde the glorious omnipotency of God and his sovereignty ruling over all which the glittering light of his prosperity did before hide from him To conclude when a man hath duely weighed what this world is how unconstant all things thereof how short a time he can enjoy abundance or bear wants he shall finde no just canue either to be proud of external riches or dejected in want 4. Aspire to a better world riches which perish not food and raiment which shall not faile nor decay how great should our reward be with our heavenly father if wee would not affect our reward here 5. Learn to depend on Gods providence aske of him daily bread bread of thy stature that which hee knoweth convenient for thee food raiment and protection as Iacob did or as Iabez who called on the God of Israël saying O that thou wouldst blesse mee indeed and enlarge my coast and that thy hand might be with mee and that thou wouldst keep mee from evil that it may not grieve mee and God granted him that which hee requested I have been young saith David and now am old and yet saw I never the righteous forsaken and his seed begging bread though possibly in extreame wants yet never forsaken 6. Seek happinesse within thy selfe such is the brevity of this life such the variable inconstancy of all external estates so many accidents like stormes from divers quarters lie upon this sea of glasse that in the possessions thereof they leave no place for true happinesse which is in that whereof the least measure is enough and the greatest secure from losse The best ornaments and truest riches are those which are layed up in a good conscience where no violent hand can reach them Be not deceived by the false lustre of secular prosperity and thou shalt not be broken with adversity The poor mans Petition O Lord God great and glorious severe in thy judgements and abundant in mercy the earth is thine and thy providence divideth it among the sons of men thou bringest down to the grave and raisest up again thou makest rich and poore thou bringest low and liftest up the needy out of the dust that hee may glorifie thee thou savest the poor from the hand of the mighty redeemest from death and in famine givest hope thou art the Saviour and deliverer of the fatherlesse and him that hath no helper the needy shall not alwaies be forgotten nor their exspectation perish for ever because thou wilt preserve thine own work when they cry thou wilt arise and deliver them from their troubles who hast of thy goodnesse prepared to satisfie them Lord behold my necessities who despisest not the needy though thou thus afflict mee yet strenghten mee so that my wants may never cast me down to despaire of thy favour nor endeavour their supply by any thing which offendeth thee what ever I want let mee never want the comfortable assurance of thy love and mercy what ever else thou pleasest to take from me take not thy holy spirit thy mercy thy selfe from mee Be my strength in distresse a refuge from the storme a shadow from the heat I am weak and my heart is wounded in mee Lord assure mee that thou carest for mee Thou hast said blessed Jesus that first seeking the kingdome of God and his righteousnesse all bodily necessaries shall be administred unto us Lord give mee an heart so to doe sanctifie those wants to mee that thou maist comfort mee make mee rich in faith and those spiritual treasures which once had shall never be lost againe Lord Jesus who becamest poore to make us rich poure out the riches of thy grace into my poore soul Thou best knowest before I aske what I have need of who feedest the sowles of the aire and clothest the lilies of the field Lord famish not the afflicted soule of thy servant man liveth not by bread only but by the power of thy word blessing it O God who madest the Sarephtan's little store sufficient what ever thy providence shall allot mee let thy blessing be upon it that I may finde a sufficiency therein that I may serve thee contentedly and cheerfully depending confidently on thy fatherly providence which never faileth them which trust in thee O Lord who art a refuge in trouble who never forsakest them that truely seek thee supply all my necessities heare mee and make speed to relieve mee forsake me not O my God open the high places and the fountâ—ines in the midst of the vallies for the thirsty soule let thy hand relieve mee until thou shalt be pleased to bring mee into thy blessed presence where is fulnesse of joy without want measure or end Grant mee these things O merciful God and what ever else thou knowest necessary for mee for thy dear sonne my evâ—r blessed Lord and Saviour Jesus Christ his sake AMEN CHAP. XXXI § 1. Liberty and restraint misplaced by an injurious world § 2. Comforts for Prisoners § 3. Rules thereto appertaining 1. LIberty is the natural inheritance of every good man but what doth not the malice of the world which hateth them and the impiety thereof pervert to the same merit this unjust judge swayed by affection seldome led by reason or equity adjudgeth contrary rewards for the like sinne one is crowned and another crucified it vexeth the innocent dove and dismisseth the bloody raven the wicked Pilate sitteth judge where holy Jesus is arraigned as guilty hee is condemned and Barrabbas acquitted by their proclamation who cryed but now Hosanna to Christ and now deliver us Barrabbas If they doe this in the green tree what will they do in the dry Why the supream judge admitteth such surrogates or permitteth Satan to governe such judges as 't is written Satan shall cast some of you into prison whosoever is the delatour or sergeant to imprison the saints Satan makes the mittimus they but doe him service wee know not wee know it is for the more heavy damnation of the one and the greater glory of the other in his conformity to Christ's sufferings which as they abound in us so our consolation shall in him if so be that wee suffer with him that we may be also glorified together 2. Among external afflictions wee may reckon imprisonment and captivity yet have these a capacity of comfort for the Saint whose peculiar advantage it is that all things work for good to him 3. Among the comforts of the Prisoner these have I learned as Protogenes the true pourtraict of meagered Ialysus by being dyeted himselfe with pulse wherein blessed be God even the father of our Lord Iesus Christ the father of
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
strengthen our Faith give us assurance of thy favour and mercy toward us shed abroad thy love in our hearts that all things even our sorrowes may worke together for the best to us in mercy asswage the sorrowes of this thy servant with the comfortable assurance of an happy issue give her patience to beare and ability to overcome her tryalls it was the word of justice which appointed this affliction but Lord whose mercy is over all thy workes allay the rigor of that sentence mitigate her paines speake comfort to her soule give a powerfull assistance to her weaknesse O gracious father by the power of whose word man is thus brought into the World give her a speedy and safe deliverance now that the child is come to the birth give her strength to bring forth to the encrease of thy Kingdome through the new birth by water and the holy Ghost to the comfort of thy now afflicted servant the Fathers joy and the praise of thy holy name through Jesus Christ our Lord and Saviour Lord heare and grant these our Petitions and what ever else thou knowest more needfull for us through his merits in whom thou hast promised to heare us in whose mediation and words we present and conclude our petitions saying Our Father which art in heaven c. The grace of our Lord Jesus Christ c. A thanksgiving for a Woman after her Deliverance O Lord God of our salvation who mercifully enclinedst thine eare unto us in our feare and distresse who appointedst in thy Law that she should bring a paire of mourning Turtles who had not a spotlesse Lamb for a sacrifice of thanks-giving it is the same thy clemency who wilt now accept their repentance who have not that unblemished innocency which can abide the tryall of thy severe justice and their hearty desire to be truely thankfull who have nothing worthy thy acceptance to render unto thee Lord therefore accept what thy selfe hast given us to bring before thee an humble and hearty desire to returne thee the fruits of our hearts and lipps the sacrifice of praise and thanksgiving as for all thy fatherly mercies so particularly for that thou hast asswaged the sorrowes of this thy servant with a comfortable Issue that thou hast given her patience to beare ability to overcome her tryalls and strength to bring forth that by thy mercy mitigating her paines thou hast allayed the rigour of thy sentence which thy justice pronounced we acknowledge thee to be the only Lord in whose hands are the Issues of life and death the God of our health and salvation And now ô Lord perfect thine own worke as thou hast delivered thy servant from her feare and sorrow so give her an heart ever to trust and rejoyce in thee as thou hast given her this fruit of the wombe so make him an accession to the encrease of thy Kingdome by the spirit of regeneration sanctify him and keep him in his tender yeares from sinne and all the malitious assaults of the enemy give thy holy Angels charge over him to keep him in all his waies that he may grow up in thy faith feare and love so that in what ever condition thy good providence shall set him his interest and assurance may be of his election and salvation in Christ Jesus Lord accomplish thy worke of mercy to thy servant repaire her health and strength give her a faithfull heart carefully to imploy the same in thy service and the holy education of those thou hast given her assist her in the whole remainder of her life that she may pay all her vowes made to thee in her feare and trouble let the tast of these bitter fruits of sinne give her a more fervent love to thy mercy pardoning it and a greater hate to all that which offendeth thee lead her in thy waies teach her so to number her daies that she may apply her heart unto wisedome make her more and more fruitfull in all good workes and zealous of thy lawes so that her life may appeare not only restored but also improoved and made more happy to the glory of thy great name the good example of others who shall see as thy worke of mercy on her so the effects of that worke the fruits of sanctity in her to the further assurance of her conscience before thee confirmed by the experience of thy mercy in her deliverance and preservation and to the salvation of her body and soule to all eternity through Jesus Christ our Lord and onely Saviour AMEN Directions for the Sick CHAP. XXXV § 1. As all afflictions sanctified so sicknesse profitable for Gods children many waies § 2. How it may become so to us § 3. Duties of them that visit the sick 1 THere is nothing constant in this world but inconstancy and change of all things We are borne with a condition of dying mortality beginneth with life â—our sicknesse with our health we bring it from the wombe as derived to us from our first parents from the houre of whose transgression death tooke date and in the commencement of sicknesse he began to dye according to the sentence from which he became mortall and now all flesh is grasse and all the goodlinesse thereof as the flower of the feild the grasse withereth and the flower fadeth quickly and certainly though insensibly we perceive it soone withered though we cannot mark by what degrees it changeth so age and infirmity stealeth on 2 The good God as he is severe so is he mercifull neither loosing mercy in his justice nor his justice in his mercy There is nothing which befalleth the elect but it hath some good in it or by it to them accrewing Concerning afflictions David saith it is good for me that I have beene in trouble The very death of the Saints bitter as it is to flesh and blood is mercy to them blessed are the dead which dye in the Lord not only that they rest from their labours but also in that it is to them the death of sinne and passage to eternall life and so our sicknesse is profitable though it be the rod of an almighty Father it shall like Moses rod sometimes in the dreadfull shape of a serpent serve to divide the bitter waves and open us a passage to our eternall rest and so the decayes of these earthly tabernacles shall daily bring us neerer to the repaire of our eternall building in heaven therefore God sendeth sicknesse upon his dearest children whom he could as easily have rescued from death by a translation as he did Enoch and Eliah but hee maketh their sicknesse many waies proâ—itable unto them as by preparing them unto death by repentance and calling upon the Lord by weaning them from the love of this life by teaching them patience and subjection to the hand of God whereas impatience like the sea turneth all that which falleth into it even the otherwise sweet and comfortable blessings of
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