promised to give Lord give therefore a gratious answere through Jesus Christ our Lord to whom with thee O Father of mercy and the holy Spirit the Comforter be all honour and glory in heaven and earth to all eternity AMEN Another private Prayer immediatly after receiving the Lords Supper LOrd make us thankefull for all thy mercies especially for the knowledge of thy sonne our ever blessed Redeemer and for these seales of our salvation now received Holy Jesus who even now from the right hand of the father hearest and beholdest what we have done according to thine owne institution in remembrance of thy death and passion forgive us all our failings and imperfections accept our wills to obey thee more perfectly and as thy selfe gavest the signes so give thou who only canst the powerfull effects thereof that every one of us may evidently feele the vigour and strength of this spirituall refection in our soules and consciences more and more to a full assurance of our interest in thee peace of conscience through thee sanctified wills and affections by thee and that candor of manners holinesse of words and actions which may cleerely shine in our conversations before all men to thy glory and our comfort in life and death Lord heare and help us Lord encline thy mercifull eare unto us and doe it for his merit who now intercedeth for us thy sonne our holy Saviour Jesus Christ. AMEN CHAP. XV. § 1. Of the Sabbath the name institution things considerable for the sanctification the beginning and ending reasons of Gods institution thereof § 2. Of the change to the Lords day now to be observed of Christians § 3. How we must now sanctifie it 1 SAbbath signifieth a rest from motion or worke hence this day set a part for holy conventions and the publike service of God is called a Sabbath thereto sanctified and hallowed by Gods appointment for every rest or cessation from worke is not the Sabbath of the Lord. 2. The Lord having perfected the worke of creation rested on the Seaventh day that is ceased from creation blessed it sanctified or appointed it to be kept holy by man as is repeated and interpreted in the morall law given by the ministry of Moses 3. In this praecept are considerable those things which are 1. Morall and Naturall 2. Positive and ceremoniall 1. The Morall part is that a seaventh day be set apart and kept holy for divine worship and rest from servill workes and this as all morall precepts having their ground in the law of nature concernes and bindes all men in all ages whose reason telleth them that there must be a time for the publike service of God 2. The Positive and Ceremoniall part is that which bound all men to the observation of the seaventh day from the creation untill it was changed as all the Leviticall ceremoniesâ— for a seaventh day to begin from Christs resurrection from the dead and also that which bound the Jewes to the observation of certaine ceremoniall rests and solemnities thereon untill the substance of those shadowes were come so wee read of their severall Sabbaths as first their great Sabbath which was that on which concurred a double solemnity as the last day of the Pasover and the seaventh day Sabbath secondly their holidaies or solemne feast daies wherein they were to feast and rejoyce before the Lord see Levit 23 24. c. Deut. 16. 14. and these were also to them Sabbaths Lam 1. 7. the adversaries saw her and did mock at her Sabbaths Thirdly their Sabbath of the earth every seventh yeare to rest Exod 23. 11. Levit 25. 4. Numb 28. 10. Fourthly Sabbaths of yeares seven times seven yeares 49. after which the trumpet was to â—ound the Jubile Levit 25. 8 9. Fitly their Sabbath of weekes see Levit. 23. 15 16. Deuâ— 16. 9 10. these were ceremoniall appertaining to the Levitie all law and therefore determined and ended with the rest of those ceremonies so Paul arrangeth them and would have no man judge Christians in respect of any such Sabbath Colos 2. 16. yea hee counteth it returning to weake and beggerly elements to observe daies c. Galat. 4. 10. 4. The seventh day Sabbath began at Evening and so ended the next day Evening according to the beginning and ending of naturall daies from the Creation as 't is saide the evening the morning made the first day from Even unto Even shall you celebrate your Sabbath but our Lords day beginneth in the morning from the resurrection of Christ on the morning of the third day and that 's not without a mystery that the Legall sabbath began with darknesse and the Evangelicall beganne with light 5. God appointed the observation of the Sabbath for many reasons 1. That it might be a day for Gods publike service as it was and is observed that men might come together to heare the Law pray receave the holy Sacraments c. Luk 4. 16. Act 20. 7. 1. Cor 16. 2. 2. To keepe in memory the work of creation Exod 20. 10 11. 3. In the giving of the law was added that which concerned Israels deliverance from their Egyptian servitude a type of our freedome from the bondage of sinne and Satan remember that thou wast a servant in the land of Egypt therefore the Lord thy God commanded thee to keepe this Sabbath day 4. That it might be a signe betweene God and his people that they might knowe that he is the Lord that sanctifieth them and a signe of the eternall rest in the life to come as it is said there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath keepping to the people of God 5. To move masters to be just and equall to their servants and beasts in remembrance of their owne condition on the seventh day thou shalt rest that thy Ox and thy Asse may rest and the sonne of thy hand-maid and the stranger may bee refreshed Exod 23. 12. that thy man-servant and thy maid-servant may rest as well as thou and remember that thou wast a servant in the land of Egypt c. 6. That God and his lawes may be remembered that in case any forgetfulnesse of him should fall on man most apt to forget God the very solemnity of the day might remember him 6. Sanctification of the Sabbath on Gods part was his appointment to keepe it holy on mans the setting it apart from common use and ordinary workes to spend it in holy exercises according to God's commandement profanation of the Sabbath was and is by doing those workes which God prohibited to be done on that day as servile workes or on any day as sinne or any thing hindering his workship on that day to bee performed as humane servile or ordinary workes of ourcallings all workes are not prohibited on the Sabbath the Preists by the law did sacrifice thereon this as other like were divine or such as appertained to the
sanctification of the Sabbath so are meditation on Gods workes wisedome power benificence providence c. hearing reading preaching praying administration and receaving the sacraments workes of mercy and necessity c 1. This Sabbath so farre as it was ceremoniall was changed for the full and true morall part thereof to bee performed on the Lords day which is a Christians sabbath or holy rest for to the publike service of God still religiously to be kept because 1. It is the Key of religion and that which being duely observed enableth us to the performance of all the rest for therein we are to learne our duty to God and man 2. This law God twice wrote with his owne hand in tables of stone to â—â—itate the perpetuity thereof as farre as it is morall 3. If there were no fixed time for the publike service of God how should men agree to meet therein One would have a farme another Oxen or some other secular businesse to distract them one from another Moreover if there were no fixed day 't is much to bee feared the men of this world for their present emoluments would often adjourne Gods service as Felix did Pauls discourse of righteousâ—esse temperance and future judgement with a goe thy way for this time and when I have a convenient season I will call for thee 4. The same reasons for the keeping holy a Sabbath remaine to Christians which for substance God gave for the performance thereof before the Gospell we and our servants have need of rest need to remember God to learne his will to pray and joyne in his publike worship 5. Christ came not to repeale or dissolve the morall law in any one jot or title nor indeed is it changeable or dispensable nor may any part of Gods worship therein commanded be taken away though we are not now to keep so rigid a rest as was ceremoniall to the Jews to remember them of something peculiar to them in their minority and subjection to those ceremonies which were their schoolemaster to Christ. 6. The Church of Christ hath constantly since the Apostles time kept this day which we now celebrate as an holy rest to conclude it is the worlds birth day wherein it first saw light the Queene of daies the praeludium of the Saints resurrection Math 27. 53. the type of the eternall rest and Sabbath to come Isai 66. 23. which yet remaineth for the people of God Heb 4. 9. 2. For the better understanding of these things wee must first consider that though we read no particular precept for the transposition of the Sabbath from the seventh to that which we now celebrate which is the first of the weeke Mat 28. 1. Mark 16. 1. 2. 6. Luk 24. 1. 3. Joh 20. 1. 1 Cor 16. 2. Rev 1. 10. yet is it most likely that Christ the Lord of the Sabbath prescribed the change and that as hee was with Moses forty daies in the mount to teach him the law and government of the Church under the same not leaving his people to any the least point of will-worship and voluntary religion as may appeare in his strict limiting them to the patterne shewed Moses to the very snuâ—â—ers ashpans basons and pinnes of the sanctuary so also when he was before his ascension forty daies with his disciples teaching them what to preach and how to governe the Church though hee would not againe relade and burden them with antiquated ceremonies as touch not tast not handle not yet neither would he leave them to any will-worship but prescribe them what they should doe concerning so maine a point as the transposition and change of the Sabbath neither needed he otherwise to confirme a law naturall and morall then by shewing himselfe Lord of the Sabbath by taking that away from it which was ceremoniall and transporting it to another day so that as from Christs own appointment of the sacrament it was called the Lords Supper so also from his owne appointment this which we now keepe Sabbath was called the Lords day For who may presume to appoint such a thing but the Lord of the Sabbath Or who may call any thing the Lords or ordaine any thing in his holy worship which his selfe hath not appointed And it is worthy our noting that Paul appointing collections for the poore on that day 1. Cor 16. 1 2. saith also 1 Cor 11. 23. 1 Cor 15. 3. that he delivered them that only which he had received of the Lord and that there speaking of that day he spake as of a thing then in use and custome for holy conventions preaching praying receaving the Sacraments among Christians See Act 20. 7. so that Christ commanded and instructed them and they only ordered the Churches accordingly without all dispute it is sufficient for us to bee followers of the Apostles as they were of Christ considering that they were assisted by an infallibility of spirit in these things Secondly we must consider why Christ changed it which was because 1. The ceremoniall part thereof was changable by the Lord of the Sabbath he tooke it not away because the morality is indispensable and unchangable as having it's ground in the law of nature not withstanding that which some obiect to the contrary that there is no principle thereof leading a meere naturall man to the observation of a seventh day sabbath for 1. In the very creation God sanctified the Sabbath and hallawed it by his owne rest thereon as afterward by his absteining to give them Manna on that day and before Moses received the law on Sina written on tables of stone he said unto the people Exod 16. 29. The Lord hath given you the Sabbath 2. The naturall mans principles before the fall and after the fall in the state of corruption differ in many things and degrees as light and darknesse The naturall man in this existence neither doth receive nor can knowe the things of Gods spirit so that he wanteth illumination and consequently the use of diverse principles necessary to lead and guide him in the way of sanctity which in his pure essence and state of innocency he had as a compleate and perfect law of nature 3. The darknesse of minde which fell on man by sin was so generall that it left him only some such obscure knowledge of a Deity to be worshipped and a conscience which served rather to check their failings therein then to enforme them as that it left them without all excuse thus they that had not the written law were a law to themselves the prudent among them acknowledging that there was no nation so immane and barbarous but it beleeved there was a God yet condemning their own ignorance as much in the manner of his worship as their apprehension of him knowing like blinde men out of the way that they erred they groaped after him but could not finde the way
his voice wherein are the issues of life and death remember that the time is holy by Gods owne institution that the place is consecrated and set apart for Gods publike worship and let that come into thy minde which God said unto Moses approaching towards him loose thy shooes from thy feet for the place thou standest on is holy ground to thy selfe thus appliable put off all thy carnall affections resigne thy selfe body soule unto the guidance of Gods holy word and spirit Christ said not in vaine my house shall be called an house of prayer to all nations and where two or three are gathered together in my name there am I in the midst of them 6. Pray privatly that God would forgive thee thy sinnes give thee such a measure of his spirit to enable thee to serve him as may make thee therein acceptable to him blesse his owne ordinance unto thee sanctify thee body and soule to his service that thou maist sanctify his Sabbath with that zeale care and fervency of spirit which may please him that hee would assist the Ministers of his word and thy selfe and the whole congregation so that the word may profit you to the amendment of life and building you up to the assurance of salvation in Christ. In the Sabbath if thou wilt performe thy duty well thou must 1. Begin with delight in it and all the service of God therein to be performed this was God's condition of prospering Israel that they should call the Sabbath a delight the carnall man for feare of humane law or censure resteth from his ordinary workes goeth to Church joyneth with the Congregation in prayer hearing c. but it is irksome to him he thinkes the time long because he delighteth not in the Lord and his Sabbath but he that through delight therein keepeth it not as in help to sanctification keepeth it no better then a beast 2. Glorifie God therein In hearing praying receiving the holy Sacrament singing praises c. thou shalt honour him not doing thine owne waies any servile worke Those things may be done which are subordinate to the sanctification of a Sabbath as the Priests laboured in sacrificing the Ministers now doe in preaching and officiating without breach of this precept Workes of necessitie or mercy to man or beast are to be done the Ox fallen into a pit must be releived the Physitian Apothecary Chirurgion or others in case of necessitie may and must respectively helpe though it be the ordinary worke of their calling because it is a worke of mercy so to doe is to honour God as on the contrary it were to his dishonour as if his law bound any man from doing all the good hee can or shewing mercy to the distressed whereas indeed he is a God of mercy loveth the same in all those who beare his image but thou must not for gaine doe that which might equally be omitted as bargaining bearing burdens or other servile worke or labour of thy calling or travelling except in case of necessity or subordination to a Sabbath dayes workes it is certainly an ingratefull sacriledge to rob God of his owne daies service appointed for no necessitie of his but only for our own good and salvation and to entrench on that which he hath reserved to himselfe whereas he hath allowed men six daies to doe their workes and take their lawfull delights therein Therefore hee saith as we must not on the Sabbath doe our own waies so must not we finde our owne pleasures nor speake our owne words it is an hatefull robbery of God to use pastimes on that day though lawfull on others much worse those which are never lawfull whereby the Devill is more served on that day then any other The many fearefull judgements of God on offenders herein and that which usually befalleth them in that God seldome prospereth the most probable industries of such is enough to deter all considering men from profanation of the Lords day 3. Doe what good thou canst to thy selfe in that which concerneth thy soule or thy body health and preservation in case of necessitie or to others in the like at convenient times when the publike or private worship of God require not thy attendance walke in the fields or gardens that thou maist contemplate on Gods creatures and his benificence power providence and wisedome therein visit the sick and imprisoned if thou have ability and convenience of releiving or comforting them 4. Absteine from immoderate drinking feeding sleeping and whatsoever else may render thee lesse apt for the sanctification of this day 5. As all thy life thou must rest from sinne so specially on this day wherein the very sanctity of the time violated doubleth the offences committed there when God specially requireth the sanctimony and endeavours to learne his will and doe not thinke it enough to rest from labour as God resteth not in an inactive contemplation and as the glorified Saints in the life to come in their rest aud refreshing shall yet continually sing their Halleluiahs and doe those things which shall be to the eternall glory of God in them so doe thou now compose thy selfe to have thy present conversation in heaven and to begin thy rest and Sabbath here which shall never end When the Sabbath is ended if thou canst write down some principall heads for directions or of comforts heard that day and by often perusing them commit all to memory However repeat to thy selfe if single or with thy family the summes of that thou hast heard praise God for the same sing Psalmes meditate of the eternall rest whereof this is a type frame thy whole life for the attaining thereto beg pardon of God for thy severall failings and defects and pray for the assistance of his good spirit and that his ordinance may be powerfull in thee and thine to life eternall A Prayer for the Sabbath day morning O Lord our God holy and merâ—â—â—â— Wâ—â—umbly pray thee for Jesus Christ sake to forgive 〈◊〉 our sinnes to cleanse us bodies and soules from all those corruptions which make us lesse able to serue thee as we ought and unworthy to appeare before thee O our God be pleased to send the Comforter to enlighten us and to open our understandings that being now sequested from all worldly cares affections and thoughts we may lift up our hearts to thee serving thee in fervency of spirit and truâ—th that we may this day beginne our heaven on earth in doing thy will here as it is there done And because they are unworthy of new blessings who are unmyndfull of those they have received we here desire to render thee the fruites of our hearts and lipps praise and thanksgiving for all thy mercies and favours eternall and temporall for thy unspeakable love in electing us to salvation for thy infinite goodnesse in creating us after thyne owne glorious image to a capacity of light and understanding that we might be able in some measure
Babylonish fornace the midst of the sea So may the way thou travellest on the bed thou liest on but if it be in thy choice take that place which is freest from distractions most decent private and accommodate whether thou prayest alone or with thy family 't is never importune to any state or condition it will make thy prosperity secure and thy afflictions tolerable only when ever thou prayest doe it as with deepest sense so with greatest humility and reverence of body and soule in asâ—urance of God's mercy He that dares speake to thee said the souldier to Caesar knowes not thy Majestie he that dares not thy Clemency He knowes not the dreadfull Majestie of God who dares any way be prophane or irreverend in prayer and hee is ignorant of Gods mercy who will not be confident to pray unto him A Prayer for the spirit of Prayer O Lord God of truth and father of mercy and compassion who art clothed with Majestie and glory and yet so regardest man man vile dust and earth yet that worke of thy hands which beareth thyne owne image as that thou framest his heart and enclinest thyne eare to his petitions heare us now calling on thy holy name and let thine eare be open to our requests Lord we humbly acknowledge that we are lesse then the lest of all thy mercies spirituall and secular and their continuation as in respect of our manifold sinnes whereby we have provoked thy justice so also for our undervalewing thy inestimable favours offered us in the most easy and gracious conditions of mercy which thou hast proposed unto us concerning remission of sinnes deliverance from judgments and all blessings of this life and that which is to come whereof thou saiest but aske and have we have yet so much neglected the meanes of our being happy that we haue amongst many other sinnes of omission either forgotten and neglected to pray or formally drowzily and carelessely performed the same so many haue our failings herein been that whensoever we haue prayed for blessings or forgivenesse we had need againe to pray that thou wouldst forgiue the sinnes of those prayers lest they should awake thy justice instead of pacifying it and imploring mercy And now O Lord seeing thou art a God of pure eies dreadfull Maâ—â—stie and asearcher of hearts as we are a people of unhallow thoughts and polluted lipps wherewith all shall we come and bow our selues before the most high thou hast indeed shewed us what is good and what acceptable but we have not done justly loved mercy nor in that humility we ought walked with thee when thou wouldst instruct us we have hardened our hearts and refused to obay when thy chastning have beene upon us we have not powred out our prayer nor in our trouble visited thee as appeareth this day now when thyne arme is streched out over us with dreadfull judgements threatning utter ruine and desolation of this whole nation so stupid is our security and hardnesse of heart such a spirit of slumber is fallen upâ—n us that yet we cannot or will not understand those things which concerne our peace and attonement with thee now when the Tents of Israel are beset with destroyers so much worse then Amalekites comming against us by how much more dwelling amongst us we cannot yet repent and cry for mercy in our prayers we soone let fall cur fainting hands for want of those supports of faith fervency and resolution never to hold our peace day nor night nor to give thee rest untill thou establish us and restore our religion and peace now when the houre of darknesse is at hand the dispersion of thy litle flock to be feared and dangerous tentations by seducers able if it were possible to beguile the very elect now when the great day of of the Lord draweth neere and hasteth on us when the sound thereof in warres and rumours of warres affrighteth us on every side a day of wrath trouble distresse and desolation a day of darknesse and gloominesse a day of trumpet and alarme so senselesse a security hath taken away our hearts that we still goe on in our sins corrupting our waies and so wounding our own consciences that wee are not only become loathsome in thy sight miserable in our present condition and helplesse in our selves but also heartlesse to fly to the Sanctuary of thy mercy and saving health our owne consciences deterring us because we cannot but know that we deserve thy justice who so long centemned thy mercies and that thou maist most justly stop thine eares to our prayers as we have ours to thy precepts and leave us comfortlesse in our distresse who have so many yeares beene fruitlesse in our abundance of peace and prosperity yet Ô Lord our God in assurance that thou art true and faithfull who hast promised saying aske and yee shall have and trusting in his merit and mediation who hath said Come unto me all yee that are weary and heavy laded and I will give you rest wee come unto thee humbly praying thee to be reconciled unto us to open our eyes that we sleep not in death to pardon all our sinnes our neglects and defects in prayer to frame our hearts and tongues thereto to helpe our infirmities who know not what to pray as we ought to assist us with the powerfull evidence of that spirit of Christ Jesus which enditeth all those prayers to which thou hast made the promise of obtaining to send downe that heavenly fire fervency of spirit which may direct and make this spirituall incense ascend up holy and acceptable in thy sight through his mediation who now sitteth at thy right hand to make requests for us so that we may have a cheerfull assurance of being heard Lord restraine the vigilant malice of the tempter take from us all hardnesse of heart unbeleefe doubting wandering thoughts drouzinesse and deadnesse of spirit and whatsoever else hath hitherto made us unapt to pray and lesse successeful in our prayers give us true humilitie holy reverence of body and soule and that wisedome to behave our selves in thy dreadfull presence that thou maist be pleased gratiously to accept our petitions that we may carry backe a comfortable answer to the assurance of our hearts and consciences before thee and further encouragement to continue our supplications unto thee through Jesus Christ our Lord and only Saviour AMEN CHAP. XIII § 1. Of hearing Gods word § 2. Motives thereto § 3. The usuall lets § 4. Conditions requisite to profitable hearing § 5. Rules of practice thereto appertaining 1 SInne to Gods dishonour and mans misery invaded the soule principally by the eare and it is Gods pleasure to beat it out againe by the same doore that as in our first parents we heard Satans seducements to our ruine so for our repaire we should heare the voice of Christ which is our life our wisedome and blessednesse if we keepe it 2. No word can binde and stay the conscience
the destroyer may not enter send into my soule that heavenly fire of love to thy sacred Majestie and charity to all men which may assure mee of thy acceptance of me and my sacrifice of praise and thanksgiving clens out of mee all the old leaven of sinne and maliciousnesse open my understanding increase my faith that I may see and know the assurance of my sinnes remission in the seale of eternall life which by thy mercies I am now to receive Thou hast taught mee O Lord that my blessed Saviour in the night that he was betrayed made this holy testament wherein as he tooke flesh and blood of us that he might dye for us so hee bequeathed his body and blood to us that wee might live in him and left this Sacrament as a faithfull pledge of his love to remember us of his dying for us till he come againe O Lord I know thou art the life and truth and wouldst not leave thy Church any effectlesse earnest of their salvation Lord Jesus therefore be present with my spirit worke powerfully on thine owne ordinance that it may indeed seale up my salvation in my soule with that conconstant assurance that the gates of hell may never prevaile against it that no terrour of conscience nor any delusions of Satan may be able to overthrow it but that I may with a lively faith lay hold on all thy merits that I may find therein an inward peace in confidence of my sinnes remission reconciliation with my God sound joy in the Holy Ghost my comforter sanctified will and affections purity of life and holy obedience which hath the testimony of a good conscience to be a sweet comfort both in life and death assuring me that I have fought a good fight with entire faith and therefore shall enjoy the crown of righteousnesse which the Lord the righteous Judge shall at that day give to all them that love his appearing Grant this O Lord and whatever else thou knowest to be needfull for me for Jesus Christ his sake who with thee and the holy spirit liveth and raigneth ever one God world without end AMEN An other private Prayer for one ready to receive the Lords Supper HOly Lord I humbly beseech thee for Christ Jesus sake whose sacred body and blood are here represented forgive me all my sinnes and give me a stedfast hearty and constant resolution never to commit the like againe give mee a lively faith that through these signes which my Saviour hath appointed to be received in remembrance of his death and passion untill his comming againe I may really apprehend the spirituall relish of the bread of life and to be assured that Christ's body was given for me and his most pretious blood shed for my redemption Lord lift up my soule above all worldly thoughts that I may by a steady and confident application of all the benefits of his death and passion see Christ Jesus sitting at thy right hand feed on him by a justifying faith and thereby be nourished to eternall life Holy Father heare and assist direct and guid me according to thine owne will Lord Jesus who gavest thy selfe to death for my salvation deny not the requests of my feeble soule longing for the assurance of thy saving health hungring and thirsting for thee and thy righteousnesse O holy Ghost the sanctifier of all the elect throughly cleanse me from all the old leaven of sin prepare me body and soule to an holy reverend and effectuall receiving these sacred mysteries that my soule and conscience may thereby be sealed up to redemption and salvation through Jesus Christ my Lord and blessed Saviour AMEN A private Prayer after receiving the Lords Supper MOst gratious God and mercifull Father who of thine owne free love and good pleasure hast elected created redeemed regenerated reconciled justified and preserved me unto this present who hast also bestowed â—on me unworthy of the least of thy mercies the peaceable use of thy holy word and sacraments I humbly thanke thee as for all other thy favours so for this present comfort which I have now received Lord accept this sacrifice of praise and thanksgiving through Jesus Christ whose oblation of himselfe once offered for a full and perfect price of our redemption and satisfaction for all our sins we have hereby according to his owne ordinance remembred Lord perfect the worke which thou hast begun in me make good thine owne institution unto my soule seale me up unto the day of redemption worke in mee a full assurance of my sinnes remission and my reconciliation to thee by the death and merit of thy holy sonne Jesus give me a lively sense of my union with him and his living in me so guiding me by his holy spirit that his life may appeare in all my thoughts words and actions that I may henceforth live no more to sinne but being freed from the power and laws thereof may have my fruit unto holinesse and eternall life Lord make me every day more and more able to doe thy will and to abandon mine owne corrupt desires let me now feele in my soule conscience the reall benefit of thy word and sacraments which thou hast promised to all those that truely seek thee give me that longing desire of right cousnesse which is by thy grace secured from despaire and preserved from vaine glory and presumption satisfie me with that measure of grace which thy wisdome knoweth sufficient for me Lord make me knowe assuredly that I have not now received this holy sacrament in vaine nourish me hereby to eternall life give me a greater strength to walke righteously before thee with sound faith cheerefulnesse of minde firme and comfortable peace of conscience and that joy of the holy Ghost which may ascertaine me that thy kingdome is established in me Give me a zealous love of thy glory ready obedience to thy law feare to displease thee innocency of life and that holy charity towards all men which may give me boldnesse in the great and terrible day of the Lord Jesus order thou my conversation so that it may be unblamable towards all men and holy before thee to thy glory and the good example of those with whom I live assist me with such a measure of thy sanctifying spirit that I may indeed performe all those vowes which I have made before thee that every day of my life may be to mee as this Sabbath an holy rest from sinne Lord who powerfully commandest all thy creatures prevent the mischievous subtiltie of the tempter let thy holy spirit keepe me body and soule give me an holy contempt of this present world and affections set on high where my blessed Saviour sitteth at thy right hand who shall in the appointed time appeare in judgement and gather his elect unto him These things and whatsoever else thou knowest needfull for me or any part of thy whole Church militant I begge at thy gratious hands who hast commanded us to aske and
to him nor understand how they ought to serve him which when they attempted by idol-worship and the vaine forgeries of mans inventions they knewe it was but the foolish and frivolous dreames of selfe-beguilâ—ng authors and the blind assent of a seduced multitude the great and tyrannicall mistresse of errous which swaied them 4. That remainder of the law of natures light after mans fall was such as rather or more immediatly concerned the preservation of the naturall man in this present life then for the compleat instruction of the spirituall for eternall life and so to be reckoned among those common gifts of God bestowed equally on elect and reprobates of this kinde was the admirable prudence temperance equity constancy and â—idelity of some meere heathens wherein the conscience had these principles that intemperance injury murder theft perjury lying stealing rapine adultery false testimony c. were odious crimes for all these and the like wereâ— immediatly serving to the preservation of humane society which the God of order and omnipotent parent of this universe will conserve unto the end of time therefore causeth he his sunne to shine and his raine to fall indifferently on the just and unjust and therefore these principles of the Law of nature were left more undeniably cleere and lesse obscured and obliterated on the tables of mans heart in his fall then those which more immediatly concerne the worship of God in the first table of the morall law and the spirituall mans relation thereto God constantly resolving in his unsearchable wisdome and justice to preserve the life of nature respectively to all men for the appointed times but the life of grace to eternall salvation onely to his elect in Christ upon the tables of whose hearts he writeth his laws in their regeneration So that though there be no principle to lead and direct a meere naturall man after his eâ—cecation in his fall to the worship due to one only God yet none can more reasonably deny that a man in the state of innocency had a perfect knowledge of all the law of God and principles in the law of nature to lead him to the observation of every precept thereof then that the light of the eye is not naturall to a man accidentally blinde and so having no sight to direct him in the way he should walke in Man had in his state of innocency a sufficient knowledge of the whole law of God and therefore as that principle which led him to the true worship of one onely God so also to the keeping of the Sabbath which is a part thereof because all the morall law and every precept thereof hath its ground in the law of nature uncorrupted cleerly appearing though in the corrupt state it be obscure in some branches thereof more in some lesse obliterated and the written morall law is indeed no more then a repetition second writing or supply thereof figured in God's duplicate writing againe the same lawes on the second tables after the first were broken 5. The fourth commandement in the morality that is sanctification of a seventh day Sabbath is a law of nature as having its ground therein and therefore bindeth all men of all times and ages and conditions to the end of time as well as those lawes which say Honour thy father and thy mother thou shalt not kill commit adultery or steale but that which was ceremoniall therein as the observation of a seventh from the creation was positive and therefore alterable it being the nature of a positive law to binde either certaine persons only as Adam and Eve by the precept of not eating the forbidden fruit or to a certaine time as the ceremoniall law bound Israel untill the fulfilling of all by Christ and as all before and under the law were bound to observe the seventh day Sabbath from the creation untill it should be changed for the Lords day in whose power the alteration thereof was as he was the creator appointer and sanctifier of the first Sabbath and was and is the Lord of the same now changed for that which wee celebrate in remembrance of his resurrection 2. Christ changed the day to remember us of his resting from all the workes of his humiliation in his resurrection the creation of a new spirituall world as it were new heavens and new earth which shall remaine that from one Sabbath to another all flesh may come and worship before him of which hee saith old things are past away behold all things are become new this day that heavenly light the day starre and sunne of righteousnesse arose therefore as hath beene noted we begin not this Sabbath from the evening darknesse as the old world untill the fulnesse of time to be exercised under the shadowes of the lawâ— but from the morning light a type of that which the Apostle saith the night is past the day is at hand Rom 13. 12. 3. To be a figure of that eternall Sabbath and rest specified Heb 4. 9. by Christs accomplishing the worke of our redemption and justification by his resurrection 4. That beleevers might therein have a perpetuall pledge of the new covenant of grace salvation their deliverance from the servitude and curse of the law 5. Lastly that it might bee a marke of distinction betweene Christians and Jewes and Mahumetans who obstinatly adhere to antiquated ceremonies or ordinances of men It remaineth that we consider how wee must sanctify this Sabbath which that we may doe it is necessary to observe 1. the due preparations for it 2. practices in it 3. duties after it Concerning the first these rules are necessary 1. Doe not overtoile travell or overwatch thy selfe or servants least thou or they be sleepy so inattentive in hearing or praying 2. So consider it before it come that thou maist be sure to set apart all businesses and distractions which might hinder the performance of thy duty 3. Rise up so early that thou want no convenience to fit thy selfe for Gods publike and private worship which when men do not they come both unprepared to Church neglect their private duty for preparation which often rendreth the publike unfruitfull this discovereth an admirable hypocrisie in men who will to rise that they may have time to wash dresse the outward man for the sight of men least any thing should be uncomely to outward view but for the inward man obvious to the severe eye of an heart-searching God they are litle or nothing soâ—icitous 4. Renew thy repentance before thou come to heare the law of Go lest thou appeare there like the ghest without the wedding garment untrimmed and fowle in a sacred solemnity lest the seed of Gods word fall unprofitably among thornes and the venomous weeds of thy old sinnes and so become a â—avour of death unto thee 5. Consider the sanctity of God into whose presence thou art entring as Moses into the clowd to heare
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
he hath made thee a voluntary agent endued with reason that thou mightst use his ordinance for thy good though it is neither in him that planteth nor in him that watereth but in God who giveth the encrease yet if the dispensation be committed to thee woe be to thee if thou preach not the Gospel and cursed is hee that doth the work of the Lord negligently though if the Lord keepe not the city and build the house the watchman waketh but in vaine and the builder shall work to confusion yet if thou be a carelesse man of Laish if thou watch not or in necessity build not thou temptest God it is the power of that divine and omnipotent word which said at the first Let the earth bring forth grasse the herb yeelding seed and the fruit tree yeelding fruit after his kinde which to this day causeth these things so to doe but â—xcept thou plant and sow thou shalt not eate neither hath God set this care in our hearts for our selves onely but also for them to whom he hath given dependance on us so that if any man will not worke let him not eate and if he provide not for his own hee hath denyed the faith and is worse then an infidel It is an admirable care which God hath implanted in the hearts of mothers for the preservation of their children in which they shall be saved if they continue in the faith and charity Neither is there any calling or person among the sons of men exempt from care Kings as the honoured parents of Republicks have care of the largest size like those Egyptian plagues not forbearing their sacred beds they must care for their subâ—ects weale it is a marke of shame and dishonour which the holy Ghost set on Gallio but Gallio cared for none of these things Christ suffering for us bare their embleme in his crowne of thornes nor can the bruites subsist without their care God hath given them a marvellous instinct and naturall sagacity to build lay up and provide for themselves and their yong so that the sluggard may well be sent to school to the industrious ant labouring in summer against the winter and the carelesse daughters who think they were born to live at ease to the bee and other creatures prudent in their kindes 2. There must be care and there is in the best but the malicious enemie as in the most necessary faculties and affections of the soule striveth to pervert it to mans destruction making some so drunken with desire of ease that they sleep careless and where he meeteth with a more active and industrious nature he laboureth to obtrude some vaine or impious object of cares in both distracting from that which should make them happy The misery of beguiled men is â—hen their cares like the river Jordan empty their sweet streams into a dead sea of unprofitable desires and acquests There is no sin which hath not some unhappy cares to compasse and foment it commonly more then salvation requireth Impious cares are revenge's brokers lust's panders avarice's vassals errour 's nurces mothers of sinne vice's hand-maids in all which they but fight for a destructive Helena a mischievous gaine how happy might adulterers murderers and robbers be with so much adventure vigilancy charge and care bestowed on God's service as they place in their sinnes taking more care and paines to goe to hell then by God's mercy would bring them to heaven 3. Therefore for the ordering the thoughts concerning cares these like rules must necessarily be held 1. Seeke first the kingdome of God and his righteousnesse that all things necessary may be administred unto thee let thy main care be for God's glory and thy salvation to gain that one necessary thing which once had shall never be taken away or lost Martha's many incumberances must be subordinate hereto this is treasure in heaven neither in danger of theeves or moth That same hysteron proteron wherein worldly desires come like those unmanerly imps in Elies discomposed time claiming to be served before God must come to nought and it proves but lost labour to rise early late take rest and eate the bread of carefulnesse see Hag. 1. 4 c. That Manna which was kept all night except only for the sabbath corrupted all our labour to lay up except for salvation the eternal sabbath is but lost first therefore labour for the meat which endureth unto everlasting life 2. Set your affections on things above and learne an holy contempt of this world it is love which makes us care where that is there our cares and our mindes will be fixed 'T is an high wisedome to cut off vain cares that our better placed care may be more fruitfull and to thrust out worldly thoughts as Christ did the tumultuous company at Jairus house which otherwise like those guests at Bethleem would leave him no roome as the superfluity of branches prunyd off the vine is recompensed in the fruit so is the cutting off vain cares the more thou takest from them the more fruitful shall thy soule be of better things as when Eliah was taken up to heaven his mantle fell off so doth the care of this world when our hearts are taken up to heavenly things How may childish things like dead leaves neer the fruitfull autumne fall off our mindes when we write men and when that which is perfect is come how easily do our worldly cares wither and fall away or like glowwormes beguiling lustre vanish at the appearing of a clâ—erer light 3. Trust in the Lord and commit thy way to him and he will bring it to passe Cast thy care upon him he careth for thee and hath promised hee will not faile thee nor forsake thee Blessed is the man that trusteth in the Lord and whose hope the Lord is for hee shall be as a tree planted by the waters and shall not be carefull in the yeer of drought God's providence watching over his can neither erre nor be defeated he that gave us life will not faile to give meat and cloathing Hee that feedeth the fowls of the aire and clothes the fading-flowers with such varieties of beauty will not â—aile to â—eed and cloath man for whom hee made all those things He knoweth whereof we have need before we ask all our car cannot adde one cubit to our stature riches and honors for which men take such care come neither from the East nor from the West it is God which giveth and taketh away some grow rich sleeping and waking others with unwearied industry grow poor do thy endeavour cheerâ—ully and commit the issue to God avoid all diffidence and distracting care 4. In whatsoever state thou art learne therewith to be content discontent and covetous desire set the heart upon the sharp tenters of care if a
our own consciences placing religion in those things which God hath left indifferent as they who prohibited certaine meats or marriage nor will wee dispense with that word in any one point for by any humane authority pretended or pressed to the contrary 3. In all thy actions and designes before thou enterprise duely and seriously consider the end thereof that is as wee have noted like the rudder in the ship though iâ— come last it directeth first and last look before thee and consider what must be the end O that they were wise saith the Lord that they understood this that they would consider their later end so shalt thou at once and ever conclude of all sinful actions with the Apostle The end of those things is death 4. In all thy actions set thy selfe ever in the presence of God so did David professe Psal. 16. 8. ever remember that thou art in his sight and that nothing thou doest or thinkest can be hid from him neither solitude nor darknesse can vaile thee Psal. 139. 11 c. 5. In all that thou doest be sure to hold the rule of charity for that is the fulfilling of the Law this is the fruit of God's Spirit let all things be done in charity there can be nothing acceptable to God which doth not hold this 6. In all religious well designed acts be what thou seemest the hypocrite doth but personate act and counterfeit the saint hee seemeth good but is doubly impious as the Orator said of the Servilii which were very like but not the same so like that they were not distinguished abroad at home they were not of strangers by their own they were When the hypocrite hath deceived other men he never can beguile his owne conscience be thou therefore just and sincere in thy deportment before God and man 7. Do nothing to others which thou wouldst not have done to thee 't is Christ's rule and the summe of the law and the Prophets concerning our duety in the second Table 8. Doe nothing whereof thou must at best bitterly repent thee when the Philosopher had a great price of folly set him he answered I will not buy repentance so dear 9. Doe nothing against thy conscience for fear or favor of men esteem a good testimony thereof before all treasure in some things we sinne all but blessed are they that condemne not themselves in those things they know 10. In every undertaking pray God to direct counsel and blesse thee in every thing by praier and supplication let your requests be made knowne unto God hee is unworthy to be blessed in his works who will not acknowledge God's providence in asking the same A Praier for direction in all our actions MOst merciful Father who hast promised that if the wicked turne from his sins that he hath committed and do that which is lawfull and right he shall live and his transgressions shall not be mentioned unto him in humble acknowledgment of our many sinnes the equity of thy judgments to give us over to our own unhappy waies who have so long refused to be guided by thy holy word and our owne helplesse impotency to stay our selves turn unto thee or set our selves in any good way to serve and please thee wee pray thee for Christ Jesus sake to pardon all our misdeeds and to vouchsafe to lead us in thy pathes and the way thou wouldst have us to walke in we have long gone astray like lost sheep and thou best knowest O our God how dangerous Satan's snares are to us how many the distractions of a beguiling world how fraile and infirme sinful flesh and blood and how many our errours But O Lord thy wisedom cannot erre therefore renouncing our own guidance wee render our selves into thy gracious hands humbly beseeching thee who freely givest wisedom to all that aske and upbraidest no man hold thou up our goings in thy pathes that we faile not direct all our waies that we neither decline to the right hand nor to the lest to offend thee Give us the shield of our salvation and let thy right hand uphold us O thou that hearest the prayers of them that call upon thee heare us for our soules waite on thee direct and guide us keepe us and counsell us in all our actions that we may neither do nor designe any thing but that which is pleasing to thee and which thou wilt blesse unto us that we may walk unblamably and prudently toward all men and holily before thee that in all our actions wee may glorifie thee that wee may adorne the Gospel of Christ by our holy conversations give good example to our neighbours and stop the mouthes of all malicious adversaries so that when these daies of sin are ended we shall rest from our labors we may enter into that promised rest which remaineth for thy people where shall be no more sin error nor curse hear us O Lord in these and all other things necessary for our bodies or soules for Jesus Christ his sake Amen CHAP. XXIII Of the government of Families the dueties of Masters and Servants Husbands and Wives Parents and Children § 1. Of a Familie § 2. Dueties of Masters § 3. Dueties of a Servant § 4. Motives to their dutie 1. WEe have spoken of actions in general and come now to the particular falling under domestick relations of Master and Servant Man and Wife Parents and Children Duties of Publick Persons are without the verge of my present purpose 2. A Family is an epitomy and summe of a Common-wealth which consisteth of several families as the ocean of drops therefore hee meriteth well of the state who well administreth his owne family as he deserveth punishment who doth the contrary A good Patriot equally solicitous for the state and family is a rare jewell but more rare though of lesse worth is an Aristides blame-worthy in this that in his justice and care for the Republick hee was so unjust to and carelesse for his owne family that leaving them to the publick charity hee dishonored vertue with his poverty and herein his policy was lame 3. Some have distributed the family into three parts the first commandeth as Master the second commandeth but not in chiefe as the good vine not on the top but sides of the house the third are auxiliar onely obeying as children and servants 4. Now though this be the order and order so necessaâ—y that without it no society of man can subsist yet must it be with that sanctity and equity that the God of order may be known to govern though man administer and with that lenity and candor of command and willing reverence in obeying that all may seem managed with love not feare familiarity rather then rigid and imperious severity for which I suppose the ancient Latines comprised all three orders under the name of Familiares 5. God in his abundant mercy as hee hath not been sparing
and art delivered from so many unjust and pernicious tyrants in that the incentives of sinne are grown inactive in age 2. Study to be wise it is great misery to be old and not wise it was too much to be guided by the affections of youth if that be past remember that age is wisdomes flower or fruitfull autumne rather venerable not for number of years but merit if thou encrease in this strength of minde thou shalt so much the more recompence the decay of bodily strength as the soule is more excellent then these walls of clay or man then beast this wisdome is not in gray haires but in such a guidance of the minde as that the aged be sober grave temperate sound in faith charity and patience and that Women be in behaviour such as becometh holinesse teachers of good things that the younger may by them learne to be wise to love their Husbands and their Children to be discreet chast keepers at home good obedient to their Husbands that the word of God be not blaspheamed some extreamly erre thinking it the only wisdome of age to be attent to worldly gaines some heathens could say what can be more absurd then the lesse way we have to goe the more solicitous to be to get viands and that they grew old every day learning something how much more studious ought we to be true wisdome which Gods word teacheth 3. Be holy the feare of God is the old mans glory whereof the hoary head is the crowne if it be found in the way of righteousnesse such shall flourish like the Palme tree and Cedar in Lebanon bringing forth fruit in age those I say that are planted in the howse of the Lord. as they that gathered Manna on the Sabbath eve gathered twice as much as for an other day so they that are holy lay up a double store in age for their eternall rest at hand their encreasing sanctity like shadowes of the setting sunne is then multiplied They injure age who casting their faults on it entertaine it as some unwelcome guest some evill it is their errour which makes it so it can never be well with the sinner but every age is good to the just as evill to the sinner is that most which is neerest his judgement 4. Live to God and thine own eternall blessednesse if thou wilt live to men in temporall relations these gray haires wrinkles and ruines of youth strength and beauty may create thee some contempt but if the centre of thy desires be the chiefe good that must best please thee which makes thee best and so these sorrowes of thy aged brow fraitfull of counsaile gravity temperance holy contempt of the world and preparation for a passage to a better life as thy hoary head wisedomes banners shall be welcome to thee make use therefore of time for eternity and provide for that state to which this decaying earthly tabernacle shall againe be so repaired that the glory of the second house shall be greater then that of the first so shall thy life seem long enough if in an age long or short thou canst reckon but few mispent daies so shall thy bodily defects not be so grievous a little strength will be enough to lift up the hands to God where the heart is right neither those of the minde as decay of memory and the like old men can remember that they most care for and age hath a capacity of amendment in those evills which blemish it as talkativenesse anger frowardnesse and such like which removed it shall be more lovely winning by a milde gravity and of more authority with men however God taketh no advantages on our weaknesse so shall this age appeare most happy he lived not unprofitably who dyeth happily 5. Consider the vanity and frailty of this present life and learne to live which few doe though they number many years none truly doe who live not to God the end of their creation and living she that liveth in pleasure is dead while she liveth living to God shall make that age more happy which bringeth thee neere as that most happy which brings thee to him The Old Mans supplication O Lord God of my salvation I humbly desire to render thee all due and hearty thankes for thy abundant mercies and favours spirituall and temporall thy gracious preservation of me from my youth up unto my hoary haires that thou sparedst me in thy fatherly mercy when thy justice might often have destroyed me Lord as thou hast given me place for repentance reserving me to age who mightest justly have cut off the daies of a mispent youth so now accomplish thine own worke give me an heart faithfully to turne unto thee that I may constantly endeavour to redeeme the vaine errours of my time past by becomming a patterne of faith and obedience to all those with whom I converse Lord fill me with thy holy spirit that I may beare more fruit in my age Forsake me not now I am old and gray headed Remember not the sinnes and follies of my youth let thy power appeare in my weaknesse and the work of thy spirit in the decaies and ruins of this earthly tabernacle by the evident repaire of thine own image in me mortifying the remaindes of sinne and assuring me of my election and calling in Christ Jesus and now ô Lord that the time of my departure draweth nigh give me a watchfull spirit that I may be ready when thou callest seeing there are but few steps between me and this worlds end Lord strengthen me give me a lively faith invincible and constant perseverance in this race the few and evill daies of this earthly pilgrimage that by thy mercifull assistance who workest both the will and the deed and shewest mercy where thou pleasest I may so runne that I may obtaine that when thou pleasest to give me rest from my labours and gather me to my Fathers I may against all the paines and sorrowes of death willingly and cheerefully yeeld up my soule into thy gracious hands in full assurance of my redemption and salvation through Jesus Christ our Lord. AMEN CHAP. XXXIV Meditations for Woemen neere their Travaile § 1. All misery proceedeth from sinne § 2. Our sinnes pardoned in Christ Why the punishments are not taken away Woemens comfort therein § 3. Directions necessary hereunto 1. ALL misery is the undoubted issue of sinne man was happy in his pure naturalls and creation to the Image of God the only fountaine of blessednesse untill sinne defacing the same subjected him to the curse The first sinner heard the terrible sentence of the almighty peculiar to her sex I will greatly multiply thy sorrow and thy Conception in sorrow shalt thou bring forth Children these paines in travaile are the first fruits of misery appearing in that Sex which was first in the transgression so dangerous is it to be leaders into sinne
devils sinne it is when ever he suggesteth evil The second as the third and fourth is sinne in its degree for every delight in evil speaketh a mans will such declining from good and enclined to consent and act evil 5. Tentation of tryal to the saint is but as fire to gold it purifieth and maketh more precious in Gods esteem as 't is written Psal. 116. 15. Pretious in the sight of the Lord is the death of his saints and that the tryal of your faith being much more pretious then of gold which perisheth though it be tryed with fire might be found unto praise c. so saith that mirror of patience When he hath tryed mee I shall come forth as gold tentation only burneth out the drosse it is as a winnowing winde so Satan by a temptation winnowed Peter now consider with thy selfe Can the refiner of gold so provide that he will not loose it in the fornace can the husband-man so use the winde that hee will not loose the corne but thereby cleanse it from the chasse and canst thou think that God will loose thee by permitting thee to temptations Assure thy selfe hee cannot erre hee measureth all is faithfull and will not suffer thee to be tryed above that thou art able Hee knoweth how to deliver his out of tentations therefore hee biddeth them not to feare any of these things which they should suffer whom Satan should cast into prison 6. There can be no victory without an enemy nor crown without a conflict no faith without troubles nor conflict without some adversary when God permitteth thee to tryals hee stands and beholds how thou entertainest the enemy how thou receivest his charges hee supplieth thee with fresh aids as necessity requireth and in the meane time prepareth the crowne many by long and secure peace grow impotent and for want of experience unable to resist an enemy when hee invadeth perhaps their own pride born out of self-ignorance overcometh them or fulnesse debancheth them whereas exercise maketh them strong and temptations humble least I should be exalted above measure saith Paul there was given to mee a thorn in the flesh the messengers of Satan to busset mee truely conscience of sin and feare of punishment make the regenerate more religious and so it is much the firmer faith which repentance storeth up that yee sorrowed after a godly sort what carefulnesse it wrought in you 7. The spiritual Pharoah most eagerly pursueth those who are going out of his kingdome hee passeth by his owne as captives hee chaseth those in whom hee perceiveth Christ liveth when he must be cast out then he teareth most furiously Luke 9. 42. so that his rage against thee is no argument of despair but rather of great confidence that the devil himself findeth that thou must be none of his were hee secure of thee hee would let thee go untroubled to destruction and never disquiet thee least any agitation should bring thee to repentance and him to losse This our Saviour taught When a strong man armed keepeth his palace his goods are in peace 8. Consider well that the best have been and the best that live are tempted the Jebusite was left in Jerusalem for an exercise of vertue the man rapt up into the third heaven was buffeted by the messenger of Satan once for all Christ in whom was no sin was tempted that thou art tempted is no argument of despair I know not how heaven and earth are here so mixed together wee being partly spirit and partly flesh that wee cannot be as wee would wee finde an irksom law in our selves against our selves our repaire is something and supernatural but so short of that which shall be that our selves like the Israëlites in Ezra's time sound a discordious concord of sharpes and flats joy and sorrow we must look for perfection in heaven our present freedom from sin is rather a desire to be free then our being so 9. Lastly consider that Gods grace who at his pleasure chaineth up the tempter is sufficient for thee Hee restraineth him so much that hee cannot be a lying spirit in the mouths of Ahab's Prophets untill hee have leave to tempt him out to his destruction from him who justly permitteth to strong delusions that they should perish in beleeving lies who receive not the love of the trueth that they might be saved God knoweth best how farre hee will suffer thee to be tempted and accordingly measureth out the sufficiency of grace to all the regenerate Why hee suffered David so dangerously to fall why Peter why Paul I know not except to humble them and leave us motives to repentance I am sure his judgements are ever just Secondly wee are againe for comfort in this case to examine 1. Whether art thou delighted in the temptation or no if thou neither delight in nor consent to it but rather startlest at it as a thing which thy soul loaths and abhorrs it shall not hurt thee 2. Whether the temptation which commonly afflicteth thee be such as probably ariseth from the corruption of thine owne heart which is usually inferred by the thoughts discourse from one thing to another by direct or naturall mediums but if it be a temptation of Satan's cast into thy soule it is commonly abrupt and such as thou didst not think of incongruous sudden unnatural sometimes and such as thou tremblest at as blasphemous bloody or desperate though in some temptations hee maketh use of that wee see or heare joining himselfe with our natural inclination to sinne so are those stimuli carnis his messengers like traytors corrupted by some foraigne State against their native soile if a temptation arise of corrupted nature the cure must be by beating down carnal reason and the affections of flesh if of Satan the very discovery is enough to make thee hate it and that to overcome it seeing if wee yeeld not he is overcome 3. When thou art moved to any thing whether within thee as by suggestion or without thee as by perswasions of men examine the spirits whether they are of God or no thou maist not beleeve all because many false prophets are gone out into the world and God hereby proveth you to know whether you love the Lord your God with all your heart and the Apostle saith there must be heresies or sects among you examine therefore whether they bring any propositions against faith the substance of the Gospel sanctimony commanded in Gods law peace order charity and unity to the end that if we finde any thing in mens perswasions or any inward suggestions contrary hereto wee may conclude them carnal earthly sensual and devillish and so take course to resist them which may be by the practice of these following rules 1. Every day dedicate thy first and thy last waking thoughts to God in earnest and hearty praier to preserve thee from temptations
and to guide all thy thoughts words and actions so that waking thou maist walke sincerely in his presence and sleeping rest confidently in his protection 2. Prepare and arme thy selfe against these encounters of tentations with the whole armour of God look before hand for tryals thou hast to resist flesh and blood principalities and spiritual wickednesses it is a conflict by so much more terrible by how much more hidden and with an unseen puissant unwearied and restlesse enemy with whom thou canst have no safe truce therefore cast before-hand like the wise builder to lay the foundation upon the rocke against which no windes stormes or floods can prevaile The sea-man doth not contrive his shippe for calmes onely but also against furious storms and rough seas prepare thee good ground-tackle the anchor of the soule hope to lay hold on Christ who therefore suffered and was tempted that hee might deliver thee from and in temptations get the ballast of patience and all things necessary for tryals which thou must in reason look for before thou canst make thy port It were great incogitancy to thinke that Satan who could not abstaine from tempting Christ in whom hee found no sinne will ever give thee rest from temptations in whom hee conceives some hopes of prevailing because some sinnes to foil and grieve thee though not to make thee finally his 3. Watch least yee enter into temptation your adversary continually watcheth to destroy you be not lesse vigilant for your own salvation Many a man not marking whether a mischievous temptation carrieth him hath been surprized and led into some desperate sinnes which waking hee abhorred and trembled at looke for more and more assaults Satan leaveth men sometimes to returne with seven worse spirits that security may destroy them whom nothing else could 4. Be not precipitated into any sudden undertaking but consult with God's Oracles first and resolve to be directed thereby Let them be as the cloudy pillar to Israël where that designeth thy stations or marches there rest or thence advance 5. Resist the devil and hee will flee if thou yeeldest or givest him the least ground hee is tyrannous flee from thy lusts they are like serpents there 's no safe debate with them except by fasting and praier the best way is flight stop thine ears to the enchanting Syrens make a covenant with thine eies not to see that which thou maist not desire in thine heart Take heed of all incentives and occasions thereto beware of Tamar's waies and Delilah's embraces the curtisans invitations and presented opportunities suspected company lascivious entertainments betraying gifts and whatsoever may lead thee to the pathes of death 6. As the subtile enemy sets his snares according as hee findeth men inclinable to be taken therewith as hath been said so be thou carefull most to fortifie thy selfe where thou findest him placing his main batteries there most carefully watch over thy selfe where hee most frequently assaileth thee and be constant herein because hee is so in his malice to destroy thee he sometimes changeth his artifices now hee cometh like a mischievous fruiterer with his destructive commentaries on the forbidden fruit sometimes like an holy prophet with lying visions to bewitch the foolish and unstable sometimes like a beguiling courtier with large promises of worlds of honor and wealth sometimes hee plaies the pander shewing a naked Bathsheba sometimes the secret conspirator and puts into Judas heart to betray the King of Kings and presently the executioner presenting the desperate traitor an halter to make away himself the rule therefore is be careful and search again and again into his gifts whatever they are feare the enemy as Saul said of David See his place where his haunt is for hee dealeth very subtilely he never offereth any good but for some mischievous end hee is a great studier of men where hee findeth a gentle nature hee tempteth to luxury where an ambitious to some high and impious designes where an angry to revenge be thou as cautious learne thy selfe well and where thou art most weake most fortifie thy selfe against him 7. Take heed of idlenesse that lazy mother of all evil ever set thy selfe about something which is good that the tempter as I said may never finde thee at leisure to entertaine him What fearful advantages found hee on David in his few houres vacancy to staine so glorious a life 8. Dally not with temptations happy shall be hee who dasheth them yong as Elisha said of Jehoram's messenger Looke when hee cometh shut the doore and hold him fast there is not the sound of his masters feet behinde him So must we do with Satan's messengers sent to take away our lives wee must destroy the cockatrice egges least breaking out into a fiery serpent wee cannot overcome it but say too late as the Turke of Scanderbeg this enemy should have been subdued in his minority a tentation is nourished that houre it is not mastered 9. Pray constantly and fervently leade us not into temptation oft-times these are a divine revenge on some precedent unrepented sinne against which the Saints usually pray and if as often as Satan assaileth wee could betake our selves to hearty prayers wee should beat him at his owne weapon and hee should give us frequent alarms to awaken us to a stronger guard and occasions of fleeing to the shadow of God's wings The first enemy that assailed Israël in his way to Canaan was overcome by prayer when Moses held up his hands Israël prevailed the greatest of our enemies shall so be repulsed Mat. 17. 21. An ejaculation fit to be used as sonne as thou wakest LOrd be merciful unto us blessed be thy name as for all thy mercies so for thy gracious preservation of us this night continue thy goodnesse to us this day keep us from sinne and shame preserve us bodies soules and estates let no evil come neer our dwellings let not the mischievous tempter gaine any advantage upon us or ours this day but direct thou all our thoughts words and actions by the continual presence of thy holy spirit that wee may wholly spend this day to thy glory and our comfort Preserve the Church this family and all those whom thou hast stirred up to shew thy goodnesse to us or appointed to receive it of us blesse us all and keepe us this day through Jesus Christ our Lord. AMEN After thou hast strictly examined thy conscience what good dueties thou hast omitted or what evil thou hast done in the day and hast heartily repented of the sin compose thy last waking thoughts with such an ejaculation LOrd forgive us all our sinnes and failings this day seal up our redemption by thy good spirit the comforter of thine elect give us that peace of conscience which may cause us to rest securely on thy mercies let our sleep be reâ—reshing and comfortable unto us restrain the enemy that