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
Sonne Jesus thou hast indeed said Whosoever believeth in him shall not perish but have life everlasting but faith is thy gift who hast also said Aske and ye shall have As therefore in the sense of our owne impotency so in assurance of thy truth we humbly inâ—reat thee to take from us all hardnesse of heart and unbeliefe and to worke in us a true saving faith in Christ Jesus establish the thing which thou hast wrought in us make us worthy of thy calling and fulfill all the good pleasure of thy goodnesse towards us and the worke of faith with power It is thy mercy that we believe helpe thou our unbeliefe Lord increase our faith let the little graine thereof which thy free spirit hath sowed in our hearts flourish into a tree of life that our troubled thoughts may build in the branches and rest under the shadow thereof O Lord consider our weaknesse the continuall incounters and violent assaults wherewith our soules enemy chargeth us restraine his malice beate backe all his â—iery darts that they may never touch our hearts holy Father puâ— thou on us thy whole armour that we may be able to resist in the â—vill day that having finished all things we may stand fast above all give us the shield of faith seeing we are to wrestle not onely against flesh and bloud but against principalities powers worldly governours the princes of darknesse of this world and against spirituall wickednesse which are in the high places Our helpe standeth onely in thy name O Lord who hast made heaven and earth forsake us not in our trials O blessed Saviour who didst once pray for Peter that his faith might not faile him looke on our greater infirmities intercede for us present these our prayers in the precious censer of thine owne merits that we may continue grounded and established build us on the rocke that neither winde storme or flouds of trials may overthrow us nor the gates of hell prevaile against us O Lord thou hast beene pleased in our baptisme to engraft us into the mysticall body of thy Sonne Jesus lâ—t that sweet ointment which dwellâ—th fully in him descend upon â—s even the comfortable grace of thy holy Spirit which may worke in us a full assurance of our salvation Lord seale up thine owne covenant our redemption in our hearts and consciences by the sure and infallible testimony of the holy sanctifying Spirit say unto our soules that thou art our salvation let not our faith waver in any surges of afflictions try us not above that thou wilâ— make us able to beare chearfully and constantly give us assurance of thy mercies in Christ Jesus unto our ends and in our ends till our faith may be accomplished in the salvation of our soules and our soules fully satisfied in the seeing and living with our blessed Saviour and eternall enjoying all that which we have believed through him O Lord encline thine eare O Lord consider and doe it for the same thy beloved Sonne our onely Saviour Jesus Christ his sake AMEN CHAP. III. What we are to believe concerning God § 1. That there is a God § 2. That there is but one God § 3. That he is one in essence and trinity of persons the Father Sonne and Holy Ghost § 4. How we must labour to know him 1. THat which we are to believe concerning God is first that there is a God he that cometh to God must believe that he is where we must know that it is not enough to believe God to be such as a carnall heart may imagine him never any nation as I noted was so barbarous but that they believed there was some God though when men forsooke the true light of Gods Word and followed their owne inventions they quickly left the knowledge of the true God and his will hence came such varieties of superstition and monstrous formes of idolatry into the Heathen world for there is but one strait line of truth but error is manifold men framing to themselves both God and religious worship all erred in a confused variety making them Gods like unto themselves in bodily lineaments complexion habit manners and affections so the Aethiopians made them blacke the Thracians yellow the Barbarians rusticke the Grecians more court-like the wisest well knowing they erred but knew not in the darknesse of their minds how to finde the right way as many appeare by that one voyce of the Heathen I would said he I could as easily finde out truth as convince falshood We must therefore believe God to be such as he hath revealed himselfe in his holy Word for whatsoever else is imagined is an idol of mans owne heart and not God 2. The Scripture hath revealed First some things concerning Gods attributes Secondly and some things concerning the persons of the sacred Trinity Concerning his attributes these five conclusions are necessary to be knowne 1. We can understand what God is not he is not a body not gold nor silver nor any thing materiall or obvious to humane sense or apprehension whatever thou canst comprehend know that it is not God 2. No attributes can fully and according to Gods incomprehensible beeing expresse to us the nature of God because that which is finite can neither expresse nor apprehend an infinite 3. The attributes of God in holy Scripture doe sufficiently expresse him to us and declare as much as concerneth us to know of him for the wisedome of God can neither be limited nor defective though his essence be incomprehensible and unspeakable yet his Spirit in the holy Scripture descended to our capacity and in certaine attributes described by his owne essence 4. The attributes of God are either affirmative or negative they expresse the perfection of God as farre as we can understand as when he is called Jehovah wise good almighty just mercifull c. these divide or separate from him the imperfections of the creatures and shew his admirable perfections by a tacit comparing him with the imperfect as when he is called infinite incorruptible immortall 5. The attributes of God are either proper or â—igurative the proper are those which are properly spoken of God in respect of that which they import though improper if we consider their manner or measure of signifying The â—igurative attributes are those which are borrowed from humane conditions to bring things of themselves ineffable nearer to our apprehensions as when an eye an hand anger jealousie or the like are attributed to God and we must know that some of his proper attributes are incommunicable to any creature as Jehovah infinite omniscient omnipotent c and some are communicable according to an analogy measure or degrees of subordination as Lord King Wise c. 3. Concerning Gods essentiall properties we must know that there are not in God many or divers properties because he is one of a most simple pure and indivisible essence but in respect of our
could foretell what he meant to doe For who hath been his counsellour Who could have named Cyrus and foretold so many yeares before that he should give command for the repaire of Jerusalem but God who alone had appointed it Who could have foretold of a deluge of waters to drowne the whole world and that an hundred and twentie yeares before while the Arke was building Who but only he Who could have told of Abrahams oppression in Egypt and inheriting the Land of Canaan by his posterity but only God It were too long to repeat the sundry particulars hereto belonging all conclude a certaine providence and prescience and that a Godhead 6 If we consider the order of causes which cannot run into infinites but must quickly come in the computation to the cause which is God 7 If we consider the common assent of all Nations in all ages acknowledging that there is a God and to be adored all which proceedeth from the weake unextinguished light of nature the slender remainer of the knowledge of God left in the conscience of man after his fall 8. Lastly if we consider the excellency of mans soule and body tell me Atheist who made that soule of thine by which thou livest and hast sense and motion who did kindle that divine sparke and lampe of reason in thee who made thee capable of knowledge could any but the God of wisedome who enlightened that eie of thine by which thou â—ow seest could any but he that created light who framed those admirable parts of thy body so as that nothing is wanting nothing superfluous nothing otherwise could be devised or framed so convenient dost thou dreame of a naturall propagation tell mee then what is nature and who made the lawes thereof Is it not as we said the ordinary power of God who thus appointed Who made the first man If he had power to make himselfe he might more easily have repaired himselfe and why then doe we dye By this and by innumerable demonstrations it may appeare that there is a God though unseen of any and unknowne of all wicked unbeleevers There is but one God for 1 So the Scripture the infallible word of truth hath revealed the Lord our God is Lord onely Deut 6. 4. Exod 20. 2. 3. Deut 5. 6 7. Psal 18 31. 2. Sam 7. 22. Mal 2. 10. Ephes 4. 5. 6 1. Tim 2. 5. there is no other God but one for though there be many that be called Gods whether in heaven or earth yet there is but one God 2 The wonders which he hath done as they are recorded in the old and new Testament declare his unitie being such as could proceed from none but an Almightie and infinite power and two almighties or infinites there cannot be therefore the Psalmist said there is none that can doe like thy workes 3 By reason it must be so for one Sun is able to enlighten the world one soule to animate man how much more can one God who alone created all of nothing rule governe and maintaine his owne worke 4 That which hath selfe-being can be but one such is God 5 God is most perfect and there can be but one such as but one omnipotent one eternall 6 The government of the world admitteth but one God for if we should suppose it distributed into severall dynasts as Benadads servants dreamed 1. King 20. 23. there must bee confusion by the discord and contrarietie or at least a limitation of each others power determined to certaine parts and places either of which suppositions were impious and absurd in reason besides that humane partnership in kingdomes never began with fidelitie or ended without blood in irrationall polities nature bringeth all to order and subordination to one there is one king to swarme the bees one leader of the heard in the reasonable necessitie God and nature have appointed the subjects and superiours to avoid confusion of opinions and practices ever dangerous to publike interests which cannot subject without unity there must be some one generall in the army to command in chiefe and one Pilate at the helme and shall we thinke that the supreame celestiall power can be divided 'T is certaine that except the power of one doe unite all that this universe consisting of parts so different and unreconcilably contrary in nature as fire and water and the one prevailing over the other must extinguish his enemie and so destroy the whole neither could the contrary motions of bodies so vast continue but by the Almightie power of one to uniteâ— and containe them all in subjection and order 7 God is omnipresent and every where therefore one for in every pluralitie there must be limitation and no infinitnesse one barring the other from being in all places 8 Lastly the wiser sort of heathens though they knew not God aright confessed that hee is onely one S. Paul citing Aratus his words for we are his generation Act 17. 28. sheweth that he spake but of one Orpheus is expresse saying there is but one selfe being and Sybilla of whom Plato and Aristophanes speake is more expresse there is only one God Thales Miletius Pythagoras Anaxagoras Aristotle Cicero and many more of them knew that there could be but one true God in so much that Varro who wrote of all the fabulous Pagan Gods acknowledged that they worship the true God who beleeve him to be the Governour of the universe the Oracles of the devill speaking in them for his other advantages confessed one God Thus much I have spoken for their sakes who are infirme We must beleeve that there are three persons in one Godhead unity in trinity and triniâ—â— in unity this Christ taught Math. 28. 19. commanding his disciples to baptise In the name of the Father Sone and Holy Ghost and at the baptisme of Christ this appeared the Father saying from heaven This is my beloved Sonne in whom I am well pleased the sonne was baptised and the holy Ghost descended in the likenesse of a dove and these three are one 1. Joh 5. 7. the same is grounded in many places of Scripture Joh. 14. 16. 17. Gal 4. 6. Cor 13. 13. For the better understanding hereof wee must knowe the difference betweene an essence and a person the essence of God is one eternall spirituall simple selfe-being having being of and in no other but giving being to all things created To this belong all his essentiall attributes of which we speake A Person is a subsistence or being in the essence or substance of God and all the sacred persons in the Godhead have a mutuall relation one to the other and are distinguished one from another not in substance or Godhead for they are all one substance and one Godhead but by some property not common to any one with the other as the father from all eternity is ingenitus unbegotten the sonne from all eternity
thee Lord despise not as I have justly deserved thine owne handy worke but mercifully repaire all my decayes it is indeed life everlasting to know thee and thy Sone Iesus but none can know thee but those to whome thou pleasest to reveale thy selfe Lord open mine eies that I sleepe not in death shew the light of thy countenance upon mee make mee to know thee in a comfortable participation of thy grace and communion of thy holy and sanctifying spirit that I may worship thee aright by serving thee sincerely take off the vaile from my heart in the reading and hearing thy holy word which testefieth thee give mee a constant assurance of thy gratious favour toward me and a comfortable sense of thy presence ever with me that in all my thoughts words and actions I may ever set my selfe in thy holy presence and walke with thee in purity of heart and sanctimony of life assure me of my interest in thee that I may in life and death depend upon thy fatherly providence that I may know that thou art my God my Saviour and mercifull preserver Lord thou art neere every one of us in thee we live move have our being Thou passest by us and we see thee not thou art about all our paths knowest all our waies the words we speak what ever we doe and the secrets of our hearts specially thou art neere unto them that call upon thee in truth thou wilt not conceale thy selfe from those who faithfully seeke thee and thy saving health which seeing none can doe except thou draw them Lord finde us that we may seeke thee and seeking finde thee Draw us with thy preventing grace that wee may follow thee and supply us with that strength that wee may not seeke thee in vaine good Lord manifest thy selfe and reveale thy will to us that doing it faithfully we may at last with all thy Saints and holy Angells enjoy thy blessed presence wherein is the fulnesse of joy for ever and ever through thy only sonne our Saviour JESUS CHRIST AMEN CHAP. IV. Of that which we are to beleeve concerning § 1. Iesus Christ Gods only sonne our Lord. § 2. Conceived by the holy Ghost § 3. Borne of the Virgin Mary THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it when Peter confessed Christ to be the sonne of the living God Christ replied upon this Rock will I build my Church and the gates of Hell shall not prevaile against it that is this confession shall be an unmoved foundation of them that beleeve All that beleeve in him shall receive remission of sinnes Act 10. 43. So Paul said to the Gâ—aler Act 16. 31. Beleeve in the Lord Jesus and thou shalt be saved and all thy houshold and that upon excellent ground for God dwelleth in true beleevers 1. Joh. 4. 15. and the confession hereof maketh the Church of God as the blood of Paschal Lambe did the doores of Israel that the destroyer might not enter as the red clew did Rahabs house distinguishing it from the rest of perishing Jerico 2 In the Articles of our faith wee finde foure titles of our Saviour 1. Jesus 2. Christ. 3. God's only Sonne 4. our Lord. 1 This name Jesus in the Hebrew Jehoscua a Saviour which the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other languages Jesus signifieth his office which was to save his people from sin and death eternall it was preâ—igured in the type which bare his name Joshua to whom the leading of Israël into Canaan and the division of the inheritance was received Moses stood on Pisga and shewed the people the holy land But Joshua led them in the law shewed us heaven and the holy way to it but it brought nothing to perfection by reason of our infirmity Rom 8. 3. but Jesus Christ condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in us and wee bee saved in him so all the Prophets give testimony to him that as I noted through his name all that beleeve in him shall receive remission of sinnes for the chastisement of our peace was upon him and with his stripes we are healed This name was given him by the father and brought from heaven by the Angell Gabriel thou shalt call his name Jesus he is the only Saviour Neither is there salvation in any other for among men there is given none other name under heaven whereby we must be saved He only is able perfectly to save them that come unto God by him So often then as wee heare of this sweet name Jesus we must remember all the comforts through him acrewing to us that in no affliction nor death it selfe we despaire seeing that he beareth not that name in vaine 2 The second title of the Sonne of God is Christ which signifieth annointed as also the name Messiah doth The Law and custome was to ancient Kings Priests and Prophets Exod 9. 7. 30. 30. 23. 24. and therefore is Christ eminently and above all others called the Lords Christ or annointed Psal 45 7. Isai 6. 1. Luk 4. 18. Act 10. 38. Kings and Priests thus annoited were types of Christ the annointed not with bodily oile compounded of Mirrhe Calamus and Cassia but with the spirit of God which he receaved without measure as a fountaine to derive graces to others he was appointed of God to this triple office to bee a King to governe and preserve his people a Priest for ever who was once for our redemption the Priest sacrifice and altar first to offer up himselfe a sufficient sacrifice to expiate the sinne of the world and then to mediate and appeare before God for us as the great Master of requests to present our petitions to get us audience by his never-dying merit as t is said his blood speaketh better things for us then the blood of Abel that cryed for revenge this for pardon and attonement And lasâ—â—y he was appointed a Prophet to reveale and teach us his fathers will for that kingly Priesthood and holy kingdome in which consisteth our eternall peace and happinesse was to be established by the Scepter of his word and vertue of his holy spirit with which he was annointed his annointing as a Prophet importeth that he who is in the bosome of the father eternall God took on him an humane nature annointed with the fulnesse of the spirit that he might reveale to us the will of his father concerning our redemption and salvation and thereby manifest that great mystery which had been hid from the beginning of the world in darke shadowes and representations untill the fulnesse of time so preaching peace to them a far off and to them that were neere and that he might effectually teach us by his holy spirit and ministry of the word and sacraments unto the
end of the world assisting it with his owne spirit in the speakers and faithfull hearers The subject of this annointing was the manhood of Christ made the full storehouse of Grace The spirituall oyle we must understand not of the essentiall properties of the Godhead as omnipresence infinitude uncircumscribednesse and the like for these are incommunicable in respect of the incapacity of the creature but certaine created gifts and graces placed in the humane nature The deity of Christ is infinite and therefore nothing can be added thereto neither was that nature annointed by any such addition though the person of Christ consisting of two natures was annointed and eternally consigned to the office of a mediatour as Athanasius proved against the Arians which being laid downe it may appeare that however men confesse Christ in word yet they deny him in deeds who 1. say his humane nature is omnipresent 2. Who attribute that kingly office which is peculiar to Christ to any other pretended Vicar generall or the like 3. Who depend on any other or pretend to any other Priesthood and proper expiatory sacrifice for the living and dead then the Priesthood and once sufficient expiatory sacrifice of Christ for our redemption once offered 4. Who obtrude traditions of men for his doctrine who ought to be our teacher in whose ipse dixit we must rest equalling them with the word of God 5. Who appoint other mediatours of intercession contrary to his word 1. Tim 2. 5. which saith there is one God and one mediator betweene God and men the man Christ Jesus 6. Who joine mens merits with the merits of Christ for their salvations 7. Who walke not worthy of their high calling in Christ but content themselves with the bare names of Christians whereas to be so maketh happy if thou hast indeed received the holy annointing thou shalt be a spirituall king to rule over and subdue thy corrupt affections a spirituall Priest to offer up sweet smelling sacrifices to God that will like that box of pretious oyntment powred on Christ fill all the house with the savour thereof all the faculties of body and soule shall relish of Christ it shall enlighten thy understanding make sin loathsome to thee and comfort and cheere thee in all estates this is the oyle of gladnesse when the Eunuch had but a litle touch thereof he went rejoycing home so constant and solid that it maketh men rejoce in afflictions and that they are counted worthy to suffer for the name of Christ. 3 The third title is his only sonne We are here to consider two things 1 That Christ is the son of God 2. That he is the only Sonne 1 We are in two relations to consider Christ as he is a Son he is of the father begotten not made as the raies are of the Sunne only we must take heed that we fix not on any finite thing further then it may serve to bring home to our finite understanding some notions of infinites this mystery is without and above all comparison as he is God he is of himselfe neither begotten nor proceeding for as the essence of the Father is its own selfe-being so is the Godhead of the Sonne for they are not divers Godheads or beings but one and the same but as he is the Sonne he is of the Father as light of light very God of very God 2 The Sonne is of the same substance with the Father and the deity of the Father is not lessened by the same nor is the Sonne divided from the Father the Father communicateth his whole nature to the Sonne not by division for infinites have no parts and therefore cannot be divided but by an incomprehensible and unspeakable communication of the whole essence of the Father to the Sonne so as that they are one and the same God coëquall coëternall for before all time he was with the Father Prov. 8. 2. Joh 1. 1. Phil 2. 6. Joh 16. 15. 3 He is the only Sonne by nature not adoption wee are Gods Sonnes by adoption not by nature as he is 4 The fourth title is our Lord so the Psalmist stileth him Psalm 110. 1. so Math 22. 44. Act 2. 36. Let all the house of Israel know for a certainty that he is made of God Lord and Christ. This Jesus I say whom yee have crucified So 1. Cor 8. 6. We have one God one Lord Jesus Christ. See Rev 1. 5. Phil 2. 10. It is not unworthy our noting that when this Lord of Lords was come into the world God's secret hand of providence made the great Master of the world Augustus Caesar vaile bonnet by a strict edict commanding that no man should give or receive the title of Lord. Christ is our Lord by right 1. of creation Joh 1. 3. 2. Redemption 1. Cor 6. 20. 3. Preservation and government Ephes 5. 23 that we may obey him trust in him and acknowledge him our Lord and God as Thomas did that we may worship him in the unitie of the sacred Trinity and finally commend our spirits into his hands as the first Martyr did Lord Jesus receave my spirit 1 We are also to beleeve that Jesus Christ our Lord was conceived by the holy Ghost as Luk 1. 35 this is that great mystery of godlinesse God manifested in the flesh for though he was to be truely man consisting of an humane body and reasonable soule of the seed and posterity of Abraham yet was he not conceived of humane propagation but an extraordinary way The first Adam in whom all dye was not begotten by man but framed and made by the power of God and so it became the second Adam by whom we are restored to life to become man by the immediate sanctifying power of God whose word caused the vast seeds of the world to conceive and frame the severall parts thereof the heavens aire water and earth as now we see them And so the spirit of God was said to move upon the face of the deep Gen 1. 2. which is spoken to expresse an omnipotent and lively efficacy of the spirit and power of God digesting forming and framing the creatures according to his wisedome so must we here understand Christs humane conception to be by the power of Gods spirit so commanding and therefore so framing Christ of a sanctified masse as that the deity and humanity of Christ became one person Neither may we think that the father and the eternall word and sonne of God were here excluded because the action is attributed to the holy Ghost but this is said to intimate that this was so by the free gift and grace of God for 't is said the power of the most high shall overshadow thee Luk 1. 35. that the manhood of Christ being but a creature should be so annointed with the oyle of gladnesse above his fellowes that it should become a part of the sonne of God
prosperous rich mighty and glorious 3. Thus would he be borne poore to make us rich to expresse his love to us 4. Thus he would teach us humility how intolerable is the pride of sinfull man repining at some wants when the sonne of God was thus humbled for our sins 5. He would have this difference betweene his first and second comming first he descended like raine into the fleece without noise he came not then to make any externall politicall â—â—changes in the kingdomes of the world but only to overthrow the spirituall kingdome of Satan and to worke not the Jews temporall redemption as they dreamed but their eternall salvation who beleeve in him both of Jewes and Gentiles And so the manifestation of Christs birth was not to the kings or great Doctors of the Law but to poore shepheards first though not by men but glorious Angels Having considered these things we must learne 1 To subject our reason to the word of God in assurance that all things are possible to him which he will and certainly true which he speaketh Thou wilt say but how shall I doe that I may be assured thereof I conceive these rules very necessary here in 1. That thou understand this word is not discerned by any light but by the same spirit which indited it Therefore said our Saviour when the spirit of truth is come He will lead you into all truth These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God whereby hee might bee able to discerne those things which are not otherwise then spiritually discerned 2. If thou read or heare the Gospell be sure thou bring a beleeving heart resolved in this one principle at least Gods word is certainely true though many particulars are above my apprehension it is but lost labour for him to take the holy word of life into his hand who is resolved to beleeve no more then that which he can bring within the reach and dimension of his own carnall reason which erreth grosly in many things obvious to common sense 3. In this as many other matters necessary to be beleeved the onely way being to apprehend by faith doe thou not attempt the examination of all by reason but rather renounce it as unable to measure these things as thou art to take up the vast ball of earth into thy hand or measure the orbs of heaven by the span the rather in this because the holy Ghost hath told us it is the great mystery of godlinesse God manifested in the flesh 4. Lastly remember when ever thou commest to read or heare of how high a consequence that is to which thou art come it is no vaine word concerning thee but thy life and salvation if thou beleeve and obey or thy destruction on the contrary and thou wilt easily be perswaded to prepare thy selfe by earnest prayer to God for his assistance and blessing who only hath the key of David which openeth and no man can shut the want of this one duty is the cause of so much unbeleefe and impiety in so abundant a light of the Gospell as we had long amongst us 2 That thou know that Christ thus conceived and borne hath sanctified our conception and birth in sin thus are the fountaines of our naturall propagation healed holy wedlock declared an undefiled bed and sacred virginity interressed in eternall attendance on Christ the Lambe of God 3 To be contented in every estate and comforted though in a dejected considering to what Christ descended for thy sake 4 To prepare and magniâ—ie the inestimable love of God shewed us in Christ. So did the holy Angels Luk 1. 46. 47. Luk 2. 14. 5 Where thou hast the promises of God for thy assurance not to feare how impossible or improbable soever they seeme to flesh and blood they shall be fulfilled in their appointed time and manner How impossible did this promise seeme to carnall reason a Virgin shall conceive and beare a sonne the ' B. Virgin her selfe was herewith posed how can this be Yet was it fulfilled in the fulnesse of time though many ages after the promise made Though he seeme to delay yet expect it that cannot faile which God promiseth so also thinke of the promises of thy resurrection and eternall life what ever carnall reason witty to its own destruction or the malitious tempter can object against the word of truth in due time it shall be fulfilled CHAP. V. What we are to beleeve concerning § 1. Christs suffering under Pontius Pilat his crucifying death and buriall § 2. His resurrection § 3. Ascention § 4. Sitting at the right hand of God the Father § 5. His comming to judge 1 THe humiliation of Christ is considerable 1. In generall comprehending all that he suffered in the forme of a servant the whole curse of the Law all kindes of aâ—â—lictions both of body and soule quae à peccato sunt non quae ad peccatum all the effects of sinne without sinne as in his birth circumcision subjection to men temptations blasphemous contradictons and contumelies desertions of friends and most injurious malice of enimies apprehension of his fathers wrath against sinne the paines of death and torments of hell all that which is incident and due to sinfull man sin onely excepted whereby he became the man of sorrowes 2. In particular that which he suffered under Pontius Pilat the then Roman deputie for that Province 2 Concerning the generall we must observe 1. That the divine nature though personally united to the humane suffered not but only the humane yet the suffering is attributed to the person and sometimes to the deity by reason of the communication of proprieties and union of the two natures in one person so God is said to have purchased the Church with his own blood because his blood who is truely God and man was shed for the redemption of his Church As the Athenian Codrus disrobing himselfe and falling into the enemies quarters in the habit of a poore man with a burthen on his back that he might steale a death to make his people conquerers according to the Oracle which said that people should overcome whose king should be slaine in the battle So Christ assumed the forme of a servant and became of no repute so bare he the Crosse that his own knew him not but slew the Lord of life that in his death who so loved us wee might be more then Conquerers He was impatible in his deity therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering now because the worth of his passion was to be estimated from the united deity therefore his temporall and short suffering was of infinite merit to redeeme and free us from that which we should
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
will I hide my selfe from him 6. Suspect not thy friend unjust suspition overthroweth freindships fundamentall lawes if thou count thy freind faithfull thou shalt thereby make him such Nor is this against the rule of wisedome which bids thee keepe the power of that which may nourish freindship in thine own hand Give not saith the wise man thy sonne and wife thy brother and friend power over thee while thou livest give not thy selfe over unto any Yet no man loveth those whom hee cannot beleeve nor beleeve those he cannot love as hatred and suspect so love and confidence are indivisibly united 7. Be constant to thy freind in every estate prosperous and adverse in presence and absence Thine own friend and thy fathers freind forsake not levity and inconstancy of mind is inconsistent with friendship That the prosperous man may reckon many freinds the afflicted but few sheweth that among many acquaintance there are but very few freinds that many love thy fortune not thee freindship which can change with externall estate was never true a freind loveth at all times and a brother is borne for adversity in prosperity 't is hard to judge whether the person or estate be loved prosperity findeth friends but adversity tryeth them a true friend therefore is neither knowne in prosperity nor hid in adversity Like the starre of a cleare heaven neither seen in the day nor concealed in the darkest shades of night as the wise man saith there is a freind that sticketh closer then a brother a false freind like Jobs brooke in the winter when wee have no need of him overfloweth with tenders of his service and shews of kindnesse but when it is hot they are consumed out of their place the troupes of Tema looked the companies of Sheba waited for them and were ashamed as are they who finde contempt neglect where they looked for the love of a constant freind there are shadowes of freinds which will goe with you in all your actions you cannot shake them off which yet vanish so soone as your prosperitie commeth under the clowd there are some vaine â—iphers whom place only brings to some accompt whose honours so much change their manners that they cannot looke so low as an old freind which concludeth levity weaknesse of minde selfe-love foolish pride and ignorance of the rules of wisdome piety and true honour which knoweth a faithfull compliance in every estate and like the sun to shine with the same unchanged though more perfect light in his exaltation or heigth and in his rising on the mole-banke and on the mountaine on the smooth and on the troubled waters it was a rare piety in Ruth to resolve concerning the afflicted Naomi entreat me not to leave thee for whether thou goest I will goe where thou dyest I will dye and there will I bee buried the Lord doe so to me and more also if ought but death depart thee and mee and it was a patterne of the most noble freindship which was betweene Jonathan and David there was a nexus animarum more then the love of women the soule of Jonathan was knit with the soule of David he loved him as his owne soule which he demonstrated in his constant fidelity to him on all occasions 8. Beare with the seeming injuries which proceed from thy freinds weaknesse considering that we yet converse not with Angells of heaven but imperfect men and that our selves must have the same favour of candid interpretations in many of our actions wherein we may bee misunderstood or possibly besides our intentions hurt our freind 't is wisdome to passe by offences love to cover faults and piety to beare each others burden where all are infirme without this we can hold no amity with men but shal be foolish freinds overcaptioâ—s querulous or like Jobs miserable comforters injuriously bitterly censorious ever finding fault displeased withall of bitter spirits like contentious Ismaël our hand against every man and every mans against us or rugged Nabal living to none but himselfe this vanity of impatience drave that humane monster the times prodigie nature's paradox man-hating man the dogged Timon from the society of men 9. Reveale no secret of thy freind he that is of a faithfull spirit concealeth the matter rehearse not unto another that which is told unto thee if thou hast heard a word let it dy with thee and be told it will not hurt thee a foole travaileth with a word his minde who useth to tell newes is like the breaches in water banks you shall hardly make it hold but who sodiscovereth a secret looseth his credit and shall never finde a freind to his minde love thy freind and be faithfull unto him but if thou bewraiest his secrets follow no more after him a wound may be bound up and after reviling there may bee reconcilement but he that bewraieth secrets is without hope 10. Conceale not thy frends vertues if by speaking thou maist encourage him therein or wherein thou maist laudando praecipere teach him by praising him neither his faults if thou maist by detection amend or better him least thy silence make them thine Thou shalt not hate thy brother in thine heart thou shalt rebuke him and not suffer sinne upon him or that thou beare not sinne for him hee loveth not who had rather venture his freinds soule then his favour in case he should distast a reproofe every one that spareth is not a freind nor every one that smiteth an enemie it is better to love with severitie then to deceive with lenity the wounds of a lover are faithfull but flattery in evill is treason against the soule of thy freind by so much worse then any other but how much greater heaven is then earth eternity then time a wise man will be glad to be reprooved and amended by any and take him to be a freind by whose tongue hee may cleanse the spots of his soule before the appearance of the strict judge A faithfull freind like a true glasse will shew thee to thy selfe as thou art how many men are unhappy only in the want hereof who having in them many excellent parts imitable qualities mixed as 't is with men with some apparent blemishes taking much off from the opinion of their worth were easily mended because wise had they but a prudent frend to discover their failings to them I beleeve hence was the complaint of the Philosopher so frequent in his mouth O freinds there 's none to freind we easily discover others faults but our owne hardly with inconvenience we owe to our native selfe-love herein we ought to helpe one another not fearing how that will be taken which is our freinds advantage and our duty Certainly if thou rebuke a wise man hee will love thee for it seeing thy sincerity which if he be not hee is better lost then
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
is before married to some other living person where degrees of consanguinity or affinity hinder where there is no consent of parents where there is no compulsion by violence fear or importune commands of superiors in fine where the marriage is not lawful God joined not and therefore it is no sin for man justly to separate where man unjustly joined 2. Marriage was ordained by God in Paradise in the state of mans innocency wherein hee who best knew his owne work in man and not only what he then was but also what he would be pronounced It is not good that the man should be alone and to shew their neer conjunction hee made the woman of the man that the propagation of all mankinde might be of united two one flesh and the eternal God having taken on him humane nature that being truely God and man he might be the only mediator between God and man honored and adorned marriage with his own sacred presence and first miracle which hee wrought in Cana of Galile how much more necessary now is an helper in the present state of sin and misery wherein the holy Ghost pronounceth it is better to marry then to burn wherein sin hath subjected man to many afflictions and infirmities so that the wisest of meer men said woe to him that is alone 3. The end and fruits of holy matrimony are 1. An holy obedience to God's ordinance who severely chargeth all that have not the gift of continency to observe the lawes of chaste matrimony and thereby to keep themselves undefiled members of Christ's mystical body the Church and not to give the members thereof to an harlot 2. That for the encrease of Christ's kingdome mankinde may be pure legally and orderly propagated 3. That men and women might avoid fornication and the punishments following the same exclusion from the kingdome of God and more varieties of temporal punishments in estate reputation horror of conscience and sundry bodily diseases then are visibly inflicted on any other sinne 4. That man might have a helper in his domesticall affaires bringing up of his children and ordering his family a companion in prosperity and a partner and comforter in affliction 5. That the mutuall love of man and wife might teach us the admirable love of Christ to his Church and his individible unity with her care for her and providence over her In this great mystery not only the Apostle but Solomon in his Song of Songs expresseth Christ's love and the Churches happinesse Concerning the choice to be made I would give my children this counsel 1. In general What ever you doe aime principalâ—y at the honor of God and study to please him in your choice which rule when too many neglect their principall care being to please their carnal parents or themselves by some great portion or estate honour and gaine of powerfull allies beauty qualities and amiable features of those with whom they match not caring how God is pleased or displeased his fearfull judgments follow them so as that which they chose for their delight and comfort proveth their most bitter affliction and the ruine of their family be sure therefore to consult the Lord in thy choice desiring that he would guide thee as in all thy affaires and interests spiritual and secular so specially in this of these the greatest and that which shall render thee either most happy or unhappy therein advise with his oracles for thy direction which in the precept command thee to obey thy parents in all things and to have their consent and in the example of the holy not to engage thy selfe without their consent who will be faithfull counsellâ—rs to thee and have much more experience of the world then thou canst have 2. In particular as the same word saith Be not unequally yoked together with unbeleevers for what fellowship hath righteousness with unrightcousnesse what communion hath light with darknesse what part hath hee that beleeveth with an Infidel what agreement hath the temple of God with Idols In such an unhallowed union they cannot with the same minde and spirit serve God together in praiers and holy exercises of religion nor be united in holy peace who are not in God nor bring up their children with mutual care in the feare of God nor can the many bitter dissentions hence arising be avoided nor the calamities which usually follow such divisions God having so expresly forbidden such marriages See Exod. 34. 1 2. Deut. 7. 3. Gen. 6. 1 2. 1 King 16. 31. 1 King 21. 25. 2 King 8. 18 27. 2 King 11. 1. 2 Chron. 22. 10. I may conclude of such as Sampson's father and mother said Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised Philistines 3. Reason will advise thee not to be ambitious of matching in a family or to a person too unequall in fortunes or condition if thou marry too low thou callest thy judgment or integrity into a difficult question if too high thou hast taken up an honorable burden the equal yoke is best 4. Choose neither for nor without an estate and such a beauty as may please thee riches and beauty are very considerable to him that would live and love but vertue is incomparably better then both it is hard to feed a poore wife or to endure the usual insolencies of the rich to love the ill-favoured or to be secure of the beautiful 't is a misery wilfully incurred for wealths sake to condemne ones self to a loathed bed and it is an undoubted madnesse to aspire to the enjoying that beauty wherewith chastity seldom dwelleth which may please many and displease and make thee unhappy God hath shewed his admirable power and wisedom as in all the creatures so in the countenances of men and women in that within little more then the compasse of an hands breadth he hath made such variety as that among millions of millions there are none either much unlike or absolutely like in all lineaments yet had hee not made as much or more variety in the mindes and affections some one beauty for proportion colour feature and genius must have been the adored and therein unhappy Helâ—na the Cynosure of most mens loves the admired piece of nature and breeding the load-stone drawing all affection into a turbulent and restlesse center of corrival-ship but his providence is also seen in the variety of love and liking some like the black as to them most beautiful therefore the Moors made their Gods black and flat-nosed and the Barbarians made theirs yellow both shewing what they esteemed beauty for seeing their complexion proportion and lineaments were in their power who made that which they would foolishly and did impiously adore no doubt they would strive to give them the greatest perfections of beauty and lovely proportion as the