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 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
Our owne necessities and others necessitie cryeth to thee as that master of the Joppa shippe to Jona in the storme What meanest thou O sleeper arise call upon thy God that wee perish not Charity bids thee pray for others though God have no need of our prayers wee have of his mercy and blessings which we will give wheâ— wee in faithfull prayer acknowledge his power to give and his mercy to grant which is our dependance on him without his helpe and blessing no creature can helpe if the Lord doe not helpe thee Whence should I helpe thee Said the King of Israel no not the bread which thou hast in thy hand can nourish thee therefore hee taught rich and poore to say give us this day our dayly breadâ— he grâ—â—th it and power to nourish 2. Admirable is the power of prayer it calmeth the surges of a troubled spirit Takes men up to heaven in holyrapts it inclineth heaven to earth shuts the lyons mouths opens the prison doores beats the fiercest enemies while Moses hand was held up Israel prevailed David armed herewith beat the overgrowne champion of Gath Joshua hereby fetcht ammunition from heaven and the Lord cast downe hailestones from heaven to destroy the enemies the Sunne and Moone stood still the Starres in their order fought against Sicera It was the answer of the Oracle to the Cretians that their enemies must be conquered with prayers before they could with armes Prayer is the key of heaven Eliah hereby shutt and opened it for raine it casteth out devils which can no otherwise but by fasting and prayer be cast out Prayer is a sacrifice to God a reliefe to the supplyant a scourage to the devill 't is the Bathsheba of heaven which can receive no repulse Abraham interceeded for the impious Sodomites and Abraham gave over asking before God gave over granting and condescending when Moses prayed God said Let mee alone that I may destroy them as if he had laid violent hands of God's judgements and by prayers arrested his justice His mercy like that oile 2 King 4. ceaseth not increasing while there is any vessell to receive it if the widowes importunity could incline an impious judge to justice how much more shall ours a righteous God to mercy If we who are evill will give our children good things how much more will God who cannot erre in giving prayer obtaineth the spirit of sanctification Luk. 11. 13. wisedome Jam. 1. 5. deliverance from troubles Psalm 50. 15. for our selves and others Act. 12. Jam. 5. 15. health in sicknesse blessing in health remission of sinnes it must needs be so seeing hee inviteth us to pray and promiseth to heare our prayer he is nigh unto all them that call upon him in truth Christ interâ—edeth for us when Aquilius brest was opened before the Roman Judges and he but shewed the wounds received in their service it enclined them to mercy and recovered the almost forlorne cause what shall not the merits of Christs wounds perswade with God O that he would say to my soule as he did once to Peter before his temptation I have prayed for thâ—e that thy faith faile thee not Let the Lyons yell the powers of hell muster up against mee if Christ pray for mee I passe not who is against mee My addresse is to him and my dependance on him no man might come to the Persian King but he must first solicit the second in the Kingdome but Christ saith Come unto mee thou shalt need no other mediatour fervent prayer never returneth empty it bringeth us either that we aske or something better in the fervencie of spirit it ascendeth like the Angell in the â—lame of Manoahs sacrifice and doth wonderfully it saith as wrastling Jacob I will not let thee go except thou blesse mee It was a motive to Benhadad to sue for quarter we have heard that the Kings of Israel are mercifull Kings therefore he sent and obtained we have heard and certainly knowne that God is abundant in mercy why are we silent when Moses came down from talking with God his face shined never stay wee with God in the mount by hearty prayer but our soules bring away some divine lustre and heavenly beauty on them some secret joy assurance of obtaining and confidence to persevere But some may say I have long prayed and yet obtain not I answer the rule is that hee will speedily answer and grant according to his promise Before they call I will answer and whiles they are yet speaking I will heare nor will he delay except in case that 1. The obstruction be in our selves as when we continue in sinne and repent not when our faith and patience is not throughly exercised and then it concerneth us to amend and learne patience considering that God hath sometimes granted the requests of impatient men in his anger and that it is best which God will not that we and when any thing happeneth contrary to our desires to bear it meekly and give thankes 2. That he deferreth to our greater advantage meaning to recompence that delay by multiplying the blessing so was it with the poore Canaanite whose importunity would receive no denyall I am not sent but to the lost sheep of the hoâ—se of Israël then a reproach 't is not meet to take the childrens bread and give it to dogs yet at last to her praise as long as that Gospel shall sound in the Church of God and toâ—her confirmation to eternity she heard O woman great is thy faith be it unto thee as thou desirest Some urge I have many times and long prayed and find no fruit nor successe but rather things contrary I answer there may be many causes hereof 1. It may be you performe not the conditions of prayer your mind wandreth you waver or wax faint in prayer if Moses but let downe his hands Amalecke prevaileth you pray not in spirit your heart is not upright you seek God only for the worlds sake you want charity you pray not in faith See Num. 20. 12. 2. It may be you aske somethings which obtained would hurt you as children crie for knives or fire He both mercifully heareth us and mercifully denyeth the Physitian better knoweth what is good for the patient we have all begged mischiefes if God had not denyed in mercy we had long since perished by our owne desâ—res you that are so impatient because God granteth not what you desire come to the Scriptures you shall find the devill was in some case heard the Apostle not heard God heard him whom he had damned and heard him not whom he would heale save 3. It may be you aske something good to an evill end you aske and receave not because you aske amisse that yee may consume it on your pleasures Jam 4. 3. 4. It may bee
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
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
understanding there are many Concerning which we must hold First That the essentiall properties of God are all really the one essence of God for there is nothing in God which is not God there is no accident in him a man hath wisedome power justice but not of himselfe not ever not infinitely neither as his essence for the wisedome power justice c. of a man are not man but whatever is in God is of God and his eternall essence of himselfe subsisting independently inseparably neither are they after his essence but coeternall and coessentiall though they have not alwaies beene declared to the creatures so his wisedome and omnipotency was from all eternity though they were not manifested till that time he had appointed for the creation of the world wherein he made men and Angels witnesses thereof the same is to be understood of his other properties mercy justice patience c. Secondly That these properties are not parts of Gods essence for that which is infinite hath no parts and that which hath parts cannot be infinite but every essentiall property is the being of God who is indivisible and truly one Thirdly The essentiall properties of the deity are inseparable and incommunicable so that no creature can become a deity or have such an essence as is infinite omnipotent omnipresent c. Fourthly Some things absolutely spoken of God are in the abstract to intimate his selfe-being as when we say he is life wisedome goodnesse c. Some things in the concrete to import to us the reallity of his existence as when we say he is good just holy c. in both we understand that whatsoever is attributed to him herein is the essence of God Fifthly We are taught in Gods Word that he is an uncreated Spirit of selfe-being infinite perfect eternall immense immutable everlasting life it selfe infinitely blessed wise omniscient good gracious loving mercifull just true holy omnipotent freely and by his owne independent power doing whatsoever he will in heaven and in earth and all creatures of infinite glory and majesty 4. The foole hath said in his heart there is no God none but the foole can think so considering 1. What we reade in the booke of Nature where that which may be knowne of God is manifest Rom. 1. 19. the admirable forme masse making preservation of the world with the diversities and perpetuities of motions demonstrate a present God whence could all these things at first come who set that admirable order and constant lawes who reduced those vast and discordant seeds of this great fabricke of the world into the harmony which still preserveth it can any man thinke of an effect without a cause thou wilt say how shall we know that God made this who saw him creating why if thou seest an house thou canst easily conclude it had some builder if none but the builders were privy to it and wilt thou not believe Gods worke except thou see him that all see this none can Whatsoever thou canst see is not God Neither let this seeme strange that he is invisible thou feelest the stormy winds thou believest they are winds without the testimony of thine eies thou knowest thou canst not see them thou thinkest speakest movest and livest by thy soule didst thou ever see it if thou canst not see the creatures part of thy selfe wouldst thou examine thy invisible Creatour with carnall eies with what sense canst thou apprehend a spirit The eye cannot see him except hee be coloured the eare cannot receive him except he bee some sound the feeling cannot perceive him except he be a body hee might therefore needs passe by thee as Job said and thou not see him being obvious to no sense and above and more pure then any created understanding Thou wilt say all these things are by nature such And what is nature but the ordinary power of God Which when he pleaseth he dispenseth with parting the red sea smiting the rock and bringing the fountaines thence dividing Jordan restraining the Babylonish sier and the like that all may know that he only is Lord of the creaturs who but spake and they were made whose will is his word and his word his worke Thou seest the heavens incessantly and without any rest turning about day and night in uniforme and unwearied motion who could have set up and furnished those admirable starres and planets with a never-failing light who could move them thus but a God of infinite power thou seest and treadest on this vast ball of earth hanging in the midst of heavens which turne about it who could substaine it but God thou seest the sea ebbing and flowing the wonders of the deepe on earth the plants and flowers keeping the first law of their creation preserved by a kind of mortall immortality dying and reviving as it were in a yearly resurrection who can do the least of these things amongst all the creatures where is he in heaven or earth can imitate these things which can give life to the poorest fly when thou hast considered all thou shalt know that none but a stupid foole can thinke there is no God 2 If we consider the testimonie of mans own conscience trembling at the apprehension of suddaine dangers stormes earthquakes thunders as Caligula was wont feare of death sheweth an Atheist the same if there be nothing after death nor God to punish the wicked what art thou afraid of 3 If we consider the punishments of the wicked in this life so following sinnes that it appeareth no fortuitous hand or chance that strooke them but the all-seeing just God so fitting his rods to mens sinnes that the punishment pointeth out the crime so in Sodoms unnaturally burning lust punished with a supernaturall shower of fire and brimstone so in Pharoahs drowning Adonibezecks cruelty requited with the like it were too long to recite all the remarkable instances of this kinde wherein the consciences of wicked men convincing them they have confessed with those Egyptianâ—orcerers â—orcerers this is the singer of God 4 If we consider the constancy of the Martyres suffering death where sometimes the casting one graine of incense upon an alter might have saved their lives they constantly resolving we will not serve your Gods our God whom we serve is able to deliver us When they endure such varieties of torments under the wearied hands of tormenters in hope of that which God hath promised them who suffer for his truth we may certainly conclude that neither the consent of so many nor the perseverance of dying men would be vaine or disâ—embled and that patience it selfe could never have willingly endured such tortures without the admirable assistance of God 5 If we consider predictions of things to come and their certaine fulfilling in the appointed time and manner who but God
our hearts as Adamant stone least we should heare thy law and the words which thou sentest in thy spirit by the former Prophets therofore came this great wrath from thee the Priests have offered polluted bread on thy altar with the strange â—ire of their owne inventions the oppressing Cities obeyed not thy voice nor received correction they trusted not in thee neither drew neere unto their God their Princes within them were roaring Lyons and their Judges evening Woolves yea their Prophets were light and treacherous persons their Priests have polluted thy sanctuary done violence to thy Law we have itching eares for heapes of teachers which preach pleasing things crying to us peace peace even when misery and destruction is upon us because we would not abide wholsome doctrine we have not feared thee nor received instruction but corrupted all our waies therefore are wee to this day consumed by the fire of thy jealousie we are become an aâ—â—licted poore people and we deserve that thou shouldst still be terrible unto us and powre upon us thy indignation bring distresse upon us and that our blood should be powred out like water on the bosome of this good land which we have stained with cruelty murder rapine oppression uncleanesse and that fulnesse of sinnes which is scarse heard of among those who have not heard thy law to teach them better But O Lord our God there is none holy whom thou hast not made such nor any so wicked but thou canst make him holy Lord we are in thy gracious hands we humbly pray thee to frame our hearts according to thine owne will and make us such as thou wouldst have us to be O God of mercy have compassion on them who would not swerve from thee make us a people of circumcised hearts and pure language that we may all yet once againe serve thee with one consent convert us that thou maist turne unto us and establish thy covenant of life and peace amongst us O Lord in the amazing feares and bitter aâ—â—lictions of our soules answere with good and comfortable words returne unto Jerusalem with mercies comfort Zion be still our God and let us be thy people in truth and righteousnesse be thou a wall of fire round about her the glory in the midst of her dwell thou in her that she may againe be called a city of truth the mountaine of the Lord of hoasts the holy mountaine Cut of the remnant of Baal from this place and the name of the Chemarims with their Priests who turned back from thee unto vanity and superstition shew us thy waies O Lord and teach us thy statutes lead us in thy truth O God of our salvation set thy feare in our hearts that thy secret may be with us open our eyes that we sleep not in death shew us our sinnes and the way to avoid them by the knowledge of thy law and the spirit of sanctification assure us of our interest in Christ by the comfortable testimony of thy holy spirit applying the promises of the Gospell to our wounded consciences continue forth the light of thy word to us and the purity of religion and thy holy worship amongst us put thy holy spirit the spirit of prayer and prophesie abundantly upon the Ministry assist them with enlightned understandings sound knowledge of all the mysteries of eternall life and salvation enlarged hearts holy affections faithfull memories and hasâ—owed lips for the powerfull delivery of thy holy word unto us forgive us all our disobedience barrennâ—sse and unfruitfulnesse give us true and hearty repentance for all our sinnes past with a stedfast purpose and faithfully resolution never to commit the like againe take from us all spirituall blindnesse hardnesse of heart unbeleefe prejudicate opinion wandring and profane thoughts and what ever else hath hitherto hindred the fruit bearing of thy holy word resist the vigilant malice of the tempter that he may not distract us nor take away the seed of thy word out of our hearts Give us sanctified thoughts and holy reverence towards thine ordinance an hearkening eare and attentive heart O God who hast the key of David which openeth none can shut who said'st unto the deafe eares be opened and they presently were so say it unto our hearts and eares so sanctify our affections and prepare us to heare and receive thy word that we may attend unto it as thy word and not the word of man that it may prove a savour of life to us that we may bring forth better fruits then ever we have done that leading us in thy way it may bring us to Christ the truth the way and the life the end of the law to every one that beleeveth and the fruits of our hopes endeavours the salvation of our bodies and soules through thy sonne our Lord and Saviour Jesus Christ. AMEN A Prayer to be used after hearing the word O Lord our God we humbly present unto thee the fruits of our hearts and lips praise and thankesgiving as for all thy gratious mercies and favours spirituall and temporall so specially for the light of truth in thy holy word preached unto us whereby thou pleasest to reveale thy will concerning our duty towards thee and our salvation in Christ Jesus More particularly wee thanke thee for that portion thereof now bestowed upon us we humbly pray thee to pardon our unholy and unreverend hearing our profanesse of heart and minde inattention wandring of thoughts and drouzinesse of spirit And now holy father prosper thine owne ordinance send downe the former and the latter raine the dew of grace to mollifie our hard and stony hearts that the seed now sowed in our outward eares may be fixed in our memory and take deepe root in our hearts and affections that the fruits of our faith and entire obedience may appeare in our lives and conversations to thy glory and our comfort and salvation through Jesus Christ our Lord. AMEN CHAP. XIV § 2. Of the Sacrament of the Lords Supper § 2. Who receive the grace thereby represented § 3. How we ought to prepare for the right receiving thereof how to receive it and what to doe after receiving 1 OUr Saviour Christ hath left us under the Gospell onely two Sacraments Baptisme the Sacrament of initiation and the Lords Supper the sacrament of confirmation that admitteth us into Christs visible body the Church this feedeth and strengthneth in the same 2. A Sacrament is a visible signe of an invisible grace an holy seale ordained of God to strengthen our faith in his promises in Jesus Christ for the free remission of our sinnes which God therefore annexed to his word to confirme us by representing the suffering of Christ to our sight and tasting as the Gospell preacheth it to our eares 3. This Sacrament is called the Lords Supper because Christ ordained it at his last supper wherein to fulfill the law he eate the Pascall Lambe and to shew the determination
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
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
painter did when he borrowed all the perfections of beauty he possibly could to furnish his pourtraict of Venus so that these nations made them of such proportion and colour as they thought most beautiful which sheweth that beauty is not in white and red or so much in any sixed standart as to be weighed by his affection who likes and loves whence it commeth to passe that affection being Clarke of the Market making or at least determining the true value and price of beauty yea beauty it selfe there is almost no face but some can like and love it best I might say therefore if beauty were not so much in opinion yet is it fading flowers are the emblemes thereof Favor is deceitfull and beauty is vaine but a woman that feareth the Lord shee shall be praised love which only beauty enflames is like fire in stubble soon going out except it finde some more solid fuel to preserve it The ancient Heathens in their fable of Pygmalion falling in love with the image which he made and obteining a metamorphosis thereof into a woman and his wife quickly disliked under a false vaile as oft they did understood this morall trueth That such is the mutability of mans minde that if he might be permitted according to his desire to make himselfe a fortune hee would not long like his own option and â—igment specially that which is grounded on so fraile a good as beauty every day subject to change by the power of sicknesse if no worse corruption Regard riches and beauty in thy choice that thou maist subsist and love but choose not for either or both but principally for vertue not subject to the lawes of time or age 5. If thou art under parents or governers match not without their consent 6. Lastly so far as by diligent enquiry thou canst discern take heed of 1. An impious Athaliah or false Delilah likewise of a tempter hee or shee who will not be good toward so good a God what hope is there they will or can be good to thee what mischiefe what curse maist thou not reasonably expect from such company as God hateth and will finally destroy 2. A proud and expensive Jezabel such must needs prove thy families calamity pride goeth before ruine the spendthrift is more devouring then the sea that is sometimes long devouring a patrimony this quickly swalloweth up all there may be some defence found against that but if Solomon himselfe were tutor to this foole his instruction should finde no capacity in him 3. A curst and intractable nature a provoking Miriam a sullen Vashti a jeering Nichol a scolding Zipporah a stingie Peninnah and a revengeful Herodias why any one should be in love with a bear it must seem strange to us but some are of an affection so paradoxical that they can because they are of the like ungentle rough disposition for parity of manners begeteth liking but if thou love comity affability and that sweetnesse of behaviour which becometh the people of God avoid a churlish Nabal and a d Xâ—ntippe quà m in Socratem prius convitia maledicta ingessisset post verò sordidis aquis perâ—udisset inquit Nonne dicebam Xantippem tonantem quandoque pluituram Laert. l. â— Socrat. shrill Xantippe whose thunder will not only startle thee by day but like an importune gnat she will be singing about thy eares when thou wouldst â—leep whose impudent barbarismes will render thee ridiculous to thy acquaintance and pitied of thy friends whose spirit of contradiction will embitter all that which should sweeten an happy society neither let some calmes deceive thee the sea is lovely when no breath of winde moveth it to rage the fiercest are kinde in their times of love consider well what men and women are when they are angry and how thou canst change bridle or bear that nature he that keepeth salvage beasts may render up his charge when hee will but the unhappy married covenant till death us depart Take heed of objects too great for thy power or patience 4. An intemperate luxurious or drunken mate e Pascitur â—ibido conviviis nutritur deliciis c. Amb. de poen l. 1. cap. 14. Lust is fed at full tables which beggery and misery attend to take away the intemperate and drunken is the devils anvile on which hee can forge any sinne when Satan with large promises tempted the yong man to kill his father hee abhorred the suggestion likewise when he proposed in the second place that hee should commit adultery he refused it when hee brought him into company and exhorted him to doe as others did drinking he became drunken and in that madnesse slew his father and committed adultery drunkennesse is broker to any sin 5. A bold and familiar behaviour in women is a dangerous symptom of immodesty Lascivious gesture impudent discourse and affectation of strange attire are but the bush to shew what is vendible within take heed of a gadding Dinah and a tame woman I deny not but such may be chaste but it seemeth hardly probable that they would be such Of all domestick miseries the adulterous wiâ—e is incomparably worst and most of all such calamities to be abhorred of those that are to choose and to be pitied in all that have made such choice except in those that have made them or suspected them before to be such f Pro. 6 25 26. lust not after her beauty in thine heart neither let her take thee with her eie-lids for by means of a whorish woman a man is brought to a morsel of bread and the adulteresse will hunt for the precious life g Prov. 5. 8. Remove thy way farre from her and come not nigh the door of her house 6. Take heed of matching into an infamous family it is true God can call and so doth h Luke 7. some infamous sinners home to wash the feet of Christ with teares of repentance he can and doth take some out of the most sinful families to make them instances of his mercy but commonly partus ventrem sequitur an adulterous Herodias hath a dancing daughter easily infected with her mothers sicknesse it is a desperate adventure to choose there Concerning the mutual Dueties of the married these duties are observable 1. That they serve God together with one heart and consent §. III. so Abraham and Sarah Isaac and Rebecca Zacharie and Elisabeth so all the children of God in that state do 2. That both hold the bond of conjugal love entire pure and unpolluted while Solomon chargeth the man i Prov. 5. 18 c. rejoice with the wife of thy youth let her breasts satisfie thee at all times he enjoineth the woman the same duety let both ever remember the covenant they have made before God and that dreadful word 1 Cor. 6. 9 10. Be not deceived neither fornicators nor idolaters nor adulterers shall inherit the kingdom of God 3. That they live together in love peace
obtained mercy for as much as he did it ignorantly and in unbeleefe in his conversion these sinnes were taken off as his Melita viper without more danger to his life so God pronounceth of the convert all his transgressions that he hath committed they shall not be mentioned unto him 3. Great and grievous sins of the regenerate through violent perturbations of minde or tentations overtaking them are not to be reckoned among symptomes of reprobation or apostasie such was Peter's denial and David's adultery and murder therefore the Apostle saith If any man be overtaken in any fault yee that are spiritual restore such a one with the spirit of meeknesse considering thy self lest thou also be tempted and Christ teacheth us without distinction of great and little sinnes to say daily Forgive us our trespasses this life is a spiritual combate a trucelesse warre against the powers of darknesse wherein the strongest may be and often are carried away captive and yet be healed and recovered their captivity concludeth not their not being true Israëlites who would fain return 4. Every sinne against knowledge doth not presently conclude a reprobate minde the best and most knowing are sometimes taken in Satan's snares Peter though forewarned denied Christ through sudden apprehension of fear not out of malice but infirmity we nay the best of men are but partly flesh and partly spirit so that we can neither do the good we would nor avoid the evil which wee see and hate Paul and all the regenerate knowing and allowing the law of God yet sometimes feele another lawlesse law carrying them away captive to sin 5. Though every sin against conscience be very dangerous and every perseverance therein the very suburbs of hell yet every such failing concludeth not against repentance and remission because sinne not onely allureth but sometimes exerciseth the rage of a tyrant and captivateth us against our will there may also be a lethargie or epilepse of the soul there is such mischievous subtilty in Satan that his snares though seene are not alwaies avoided whose messengers though felt with grief of soul are not alwaies overcome yet heâ— that gave waters to the Horeb rock can smite our harder heartr and make the waters of life slow plentifully to repentance never to be repented of 6. Though every relapse into sin be very dangerous yet if a man be not entangled and overcome therein it concludeth not against repaire by repentance the most holy fall seven times a day Satan doth not alwaies present new scenes but sometimes dresseth up his old artifices therewith to beguile 7. Though our infirmities be many Gods power is made manifest therein sustaining us that though we fall wee shall not fall away though Satan's power subtilty and restlesse malice be very great yet hee and his messengers cannot go beyond their chain wherewith they are limited no not so much as into an herd of swine without God's leave who will not try us above that hee will make us able so that we may resolve that neither life nor death nor any creature shall be able to separate us from the love of God in Christ Jesus The rules of practice hereto belonging are 1. Do thy utmost endeavour to keep the testimony of a good conscience which thou canst by no means doe but by watching over thy soul and with unyeelding constancy resisting temptations every sin the least woundeth the soule afresh be not secure of little sinnes let a good conscience be most precious unto thee part not from it for any pleasures honours or riches of this world rather part from thy life have a tender conscience a seared one like callous flesh is hardly sensible of that which toucheth it to this custome bringeth a man taking away the sense of sin 2. Approve thy selfe in every action to God setting thy selfe ever in his presence who seest all thou doest oâ— thinkest and care not who ever else blame thee when hee approveth thee walke not according to the wisedom of the flesh but by God's grace which shall at last be thy rejoicing 3. Be sure sin reign not in thee which cannot be except thou sell thy self thereto by consenting to thine own captivity as the eare-bored servants who professed love to their masters and so would not be manu-missed and freed from them hate sin and none shall hurt thee no sin is so pernicious as that which pleaseth most specially take heed of presumptuous sins that they get not dominion over thee Psalm 19. 13. Numb 15. ver 30 31. Deuteron 17. vers 12. 4. Looke on Gods justice and mercy together part them not in thy thoughts if thou look on his justice onely thou must needs despair in the sight of thy sins if thou look on his mercy onely thou wilt easily presume when thou shalt see the admirable immensity thereof so ready to pardon sinnes the old sea-men noted the ignis lambens sitting sometimes on the yards of their ships for a good or a mischievous presage if they saw but one flame they called it an unlucky Helena if two they tooke it for Castor and Pollux good abodements of faire and prosperous weather it is much like here to consider either mercy to presumption or justice to despair is destructive it is happy to finde them thus together that thou neither in thy security presume to sinne nor despair for the greatnesse of any sinne in thy repentance 5. Labour for true faith in Christ who is the propitiation for our sinnes whose blood cleanseth us from all holding faith and a good conscience that wee may not be wrackt There was no cure for a wounded Israelite against the venome of fiery serpents but to looke up to the brazen Serpent which prefigured Christ apprehensible by faith the only cure of sinne-wounded consciences 6. Let but this very sense and apprehension of God's wrath which now terrifieth thee cause thee the more heartily to loath all sinne and thou shalt thereby be assured that God hath wounded thee only to heale the. 7. Remember that what the law saith it saith it only to them who are under the law not under grace they are under the law who plead not guilty and stand upon their justification by works of the law wee are under grace who seeing our sinne and misery by the law flee wholly to him for mercy who freely justifieth the sinner the curses and threatnings of the law are not to breake the bruised reed nor quench the smoking flax the penitent soule trembling at God's word grieving for his sinnes the man of a wounded spirit Christ came to call and save such but to beat down the heart lifted up with opinion of self-merit safety in and presuming to sin 8. Repent thee quickly let not sinne get râ—ot in thy heart let not the wound grow blew before thou apply the medicine high thee
yesterday or are to day precipitate hours by their succeding moments pass with the flight of a thought quickly changing us from secure youth to solicitous age which stealeth on with so slie a foot that like the remoter lights of heaven in their vast orbes the speed of their motion is not so much perceived passing as passed away and so wee become old before wee have well composed our youth or thought of age like men sailing wee make our port sleeping and waking as the Prophet said of Ephraim Strangers have devoured his strength and hee knoweth it not yea gray haires are here and there upon him yet hee knoweth not Truely the age of man is but of a short date as the flowers beauty of few houres continuance will wee nill we wee grow old and that which David once said 1 Sam. 20. there is but a step between me and death the strongest in every age may truely There is some little difference between the yong and the old which as little time will take away the old decrepid man was a flourishing youth not long since and the young man must quickly be old the end evens all whether the last yeere of Methusalah's long-spun life or of the dying infant which like those water sourses rising neer the sea and by a short and speedy course rendring themselves into the bitter depths again whether the long lasting Patriarcks before the flood or the now epitomized lives of men in this worlds senio which like Winter's sunnes but rise shew themselves above the horizon creep a low course quickly set againe exchanging the short day for a long-some night all comes to one invariable conclusion at last hee dyed Vain and fraile life of man on which wee set so high a rate there 's nothing long in the longest life of man nothing lasting in which there is something last which being come that which was is eternally past that which wee call old age is but the circuites of a few yeeres surrendring to death 3. Death hath three messengers to arrest and Sub poena up to that high court whence there 's no appeale chance or accident infirmity and old age The first telleth of doubtfull things the second of grievous the last of certain No man is secure of one houre to come death cometh to the young man like Rechaâ— and Baana to Ishbosheth about the heat of the day to slay him insidiis but to the old man aperto marte there by ambush here with displayed banners flying colouâ—s so that it concerneth all the living to be prudent in not sleeping without oile in their lampes least the Bridegroom coming in an houre they dreame not of while they endeavour too late a preparation the door be shut and they knock in vain Being here to lay down some directions and comforts against the sorrowes and evils of age I shall consider 1. What must be done for prevention or where the foundation of an happy age must be layed 2. How the evils of age may be lessened 3. Or how more patiently born 4. How they may be used to the good of the aged 1. For the prevention of evils incident to age wee must lay the foundation in youth it is a good rule in thy youth study to live well and in thy age to dye well The vices and distempers of youth deliver up a surfeited body to age whereby they not only incommodate but dishonour it with the faults of youth making it not onely heare evill as wretched unhappy and contemptible a burthen continuall disease and worse then death but also to be so in respect of the decayes paines and aches and specially the conscience of an ill-spent life but for these age hath often a capacity of health sufficiency of strength and solidity of comfort as appeareth not only in Moses whose eye was not dim nor his naturall force abated at the age of 120 years Deut. 34. 7. but also Joshuah's defectlesse strength Josh. 14. 10 11. at 85. and in the cheerefull health of divers moderne examples of temperance wherein it is a more happy part of life then youth which at best is not far from if not in danger of mischievous incentives to sinne for what good man ever doubted but that an holy reformed age is incomparably better then a vitious youth and who seeth not the way in consideration hereof to make the age which greiveth them more blessed then that which did vainely delight them 2. Set the Lord ever before thee and remember thy Creator in the daies of thy youth then recken that thou maist quickly provide for it by the studies of young men you may probably conjecture what fruits they will beare in age if they be not blasted they that would make their provision by gathering Manna went out betimes the scorching sunne once rising all was gone happy are they as I noted that have a grave Lois and an holy Eunice to season their tender yeares with knowledge of God before the heat of corrupted youth which permitteth not the dew of heaven to lye upon the heart 3. Suspect thine own judgement many had been happily wise had they not by too early an opinion thereof anticipated that fruit and thought themselves such before they were so youth is the age of folly and precipitate errour which few discover untill they are past it it is the age of vaine hopes and overgrown confidence so dangerous that it hath not only subverted some persons and families but States and Kingdomes as Israël found in Rehoboams young Counsellors The Hebrews expresse a young man by a word which in the root importeth an â—eadlong falliâ—g into any thing the opinion of selfe ability and daring ambition to rule the day hath too often set the World on fire 4. Be thou as circumspect as a man considering the dangers he is to passe or perish in them the Prodigall had many dangerous companions power of himselfe his estate in his hand company of enticing harlots place farre from his fathers sight none but trustlesse strangers to advise him but the worst of all was his youth without which all the rest could not have hurt him youth is neere dangerous falls easy to be transported with pleasures then which there are no more dangerous Sirens or capitall mischiefes they are Lusts panders Treasons brokers universall incentives of all impiety which could never be hatched did they not bewitch the unhappy actors with some pleasure pleasures are unconsistent with vertues monarchy they blind reason and pervert the will they are counsailes enemies and the affections corrupters no wonder that M. Curius wished that the Samnites and their enemy Pyrrhus could have been given to pleasures that they might the easier have been overcome how pernicious a dreame is it of those who think young men may securely indulge to their genius walk