prosperous rich mighty and glorious 3. Thus would he be borne poore to make us rich to expresse his love to us 4. Thus he would teach us humility how intolerable is the pride of sinfull man repining at some wants when the sonne of God was thus humbled for our sins 5. He would have this difference betweene his first and second comming first he descended like raine into the fleece without noise he came not then to make any externall politicall â—â—changes in the kingdomes of the world but only to overthrow the spirituall kingdome of Satan and to worke not the Jews temporall redemption as they dreamed but their eternall salvation who beleeve in him both of Jewes and Gentiles And so the manifestation of Christs birth was not to the kings or great Doctors of the Law but to poore shepheards first though not by men but glorious Angels Having considered these things we must learne 1 To subject our reason to the word of God in assurance that all things are possible to him which he will and certainly true which he speaketh Thou wilt say but how shall I doe that I may be assured thereof I conceive these rules very necessary here in 1. That thou understand this word is not discerned by any light but by the same spirit which indited it Therefore said our Saviour when the spirit of truth is come He will lead you into all truth These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God whereby hee might bee able to discerne those things which are not otherwise then spiritually discerned 2. If thou read or heare the Gospell be sure thou bring a beleeving heart resolved in this one principle at least Gods word is certainely true though many particulars are above my apprehension it is but lost labour for him to take the holy word of life into his hand who is resolved to beleeve no more then that which he can bring within the reach and dimension of his own carnall reason which erreth grosly in many things obvious to common sense 3. In this as many other matters necessary to be beleeved the onely way being to apprehend by faith doe thou not attempt the examination of all by reason but rather renounce it as unable to measure these things as thou art to take up the vast ball of earth into thy hand or measure the orbs of heaven by the span the rather in this because the holy Ghost hath told us it is the great mystery of godlinesse God manifested in the flesh 4. Lastly remember when ever thou commest to read or heare of how high a consequence that is to which thou art come it is no vaine word concerning thee but thy life and salvation if thou beleeve and obey or thy destruction on the contrary and thou wilt easily be perswaded to prepare thy selfe by earnest prayer to God for his assistance and blessing who only hath the key of David which openeth and no man can shut the want of this one duty is the cause of so much unbeleefe and impiety in so abundant a light of the Gospell as we had long amongst us 2 That thou know that Christ thus conceived and borne hath sanctified our conception and birth in sin thus are the fountaines of our naturall propagation healed holy wedlock declared an undefiled bed and sacred virginity interressed in eternall attendance on Christ the Lambe of God 3 To be contented in every estate and comforted though in a dejected considering to what Christ descended for thy sake 4 To prepare and magniâ—ie the inestimable love of God shewed us in Christ. So did the holy Angels Luk 1. 46. 47. Luk 2. 14. 5 Where thou hast the promises of God for thy assurance not to feare how impossible or improbable soever they seeme to flesh and blood they shall be fulfilled in their appointed time and manner How impossible did this promise seeme to carnall reason a Virgin shall conceive and beare a sonne the ' B. Virgin her selfe was herewith posed how can this be Yet was it fulfilled in the fulnesse of time though many ages after the promise made Though he seeme to delay yet expect it that cannot faile which God promiseth so also thinke of the promises of thy resurrection and eternall life what ever carnall reason witty to its own destruction or the malitious tempter can object against the word of truth in due time it shall be fulfilled CHAP. V. What we are to beleeve concerning § 1. Christs suffering under Pontius Pilat his crucifying death and buriall § 2. His resurrection § 3. Ascention § 4. Sitting at the right hand of God the Father § 5. His comming to judge 1 THe humiliation of Christ is considerable 1. In generall comprehending all that he suffered in the forme of a servant the whole curse of the Law all kindes of aâ—â—lictions both of body and soule quae à peccato sunt non quae ad peccatum all the effects of sinne without sinne as in his birth circumcision subjection to men temptations blasphemous contradictons and contumelies desertions of friends and most injurious malice of enimies apprehension of his fathers wrath against sinne the paines of death and torments of hell all that which is incident and due to sinfull man sin onely excepted whereby he became the man of sorrowes 2. In particular that which he suffered under Pontius Pilat the then Roman deputie for that Province 2 Concerning the generall we must observe 1. That the divine nature though personally united to the humane suffered not but only the humane yet the suffering is attributed to the person and sometimes to the deity by reason of the communication of proprieties and union of the two natures in one person so God is said to have purchased the Church with his own blood because his blood who is truely God and man was shed for the redemption of his Church As the Athenian Codrus disrobing himselfe and falling into the enemies quarters in the habit of a poore man with a burthen on his back that he might steale a death to make his people conquerers according to the Oracle which said that people should overcome whose king should be slaine in the battle So Christ assumed the forme of a servant and became of no repute so bare he the Crosse that his own knew him not but slew the Lord of life that in his death who so loved us wee might be more then Conquerers He was impatible in his deity therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering now because the worth of his passion was to be estimated from the united deity therefore his temporall and short suffering was of infinite merit to redeeme and free us from that which we should
either historicall such as the devill hath Jam 2. 19. or temporary Math. 13. 20. Act 8. 13. and this is either faith of miracles or a temptation of security for the devill himselfe will perswade obstinate sinners that they beleeve and are therefore sure of salvation that he may keep them without charity which is the life of religion and that one thing without which faith is dead perswade them to sin securely And there is also a sanctifying justifying lively faith proper to the elect only this purifyeth the heart gives us the adoption of sonnes and everlasting life concerning this faith we enquire and because the heart is so deceitfull and Satan suitable to teach hypocrisie so neerely to resemble true grace it highly concerneth every man seriously to examin whether his faith be true or counterfeit to which purpose take these rules Examin 1 Whether the more thou art perswaded concerning the assurance of thy salvation the more thou lovest God for his own sake and thy brethren for Gods sake Some vainely dreame of justifying faith though their conscience tells them they love but some for fashion sake or their own ends for Gods sake few if any and God onely as far as they hope he will blesse them that faith onely is available which worketh by love without which it is no more alive then a man without heat 2 Whether the more assurance of Gods mercies in Christ thou hast the more thou desirest to be further confirmed Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied 3 Whether the more thou beleevest the more humble thou art God giveth grace to the humble when Paul was by Gods mercy brought out of his ignorance and unbeleefe he was not ashamed to acknowledge that which being in sin he would not have done of sinners I am chiefe True faith can no more be without humility then an house witohut a foundation the proud hypocrite resteth so securely upon his fruitlesse faith that he contemneth other men as if none were holy but himselfe and some few of his society which he vainely conceaveth have engrossed the infinite grace and spirit of God which freely and secretly worketh where others cannot judge thereof 4 Whether the greater perswasion thou hast of thy beleeving the deeper sense also thou hast of thy sanctification true faith is such a lively grace that it cannot be inactive where the natuall life is it will shew it selfe by some evident effects and so must the life of Grace to our consciences therefore the Apostle maketh the quaere know you not your owne selves how that Jesus Christ is in you except you be reprobates intimating that the regenerate and true believers doe indeed know and feele by comfortable effects that the Spirit of Jesus is in them for as many as are led by the Spirit of God are the Sonnes of God which walke not after the flesh and if we walke in the spirit we shall not fulfill the lusts of the flesh by which thou must examine thy faith 5. Whether after many trials feares and doubtings doth the Spirit of God still returne and comfort thee so that thy faith is more assured after trials then before True faith like the needle of a compasse in the severall boords tacks and agitations of the ship at sea never resteth till it returne to its owne point and fixeth on the mercy of God againe as 't is written I was in misery and he saved me returne unto thy rest O my soule 6 Lastly examine the conclusions suggested to thy minde with the hope of salvation men shall sometimes have a chearfull perswasion that they are the elect servants of God and therefore shall be saved but yet have Naamans exceptives frequent in their resolutions to sinne God pardon thy servant in this upon this abused promise of God whosoever believeth not shall perish not considering that 't is no true faith which impropriateth the gift of God to wantonnesse or any purpose to enjoy the pleasures of sinne for a season but a dangerous tentation of security a meere snare of Satan perswading men that they have certaine interest in Gods promises that he might keepe them in some knowne sinne But if thy heart say thus I believe seeing therefore God hath shewed me this great mercy working this comfortable perswasion in me I will be more and more carefull of my waies that I may not offend so good a God and grieve his holy Spirit whereby he hath sealed me up to redemption I will strive to make my calling and election sure that an entrance into the eternall Kingdome of our Lord Jesus Christ may be more abundantly administred to me I will heartily endeavour to follow the guidance of his good Spirit who hath translated me from the kingdome of sinne and darknesse of ignorance into light and the kingdome of his dear Sonne by some measure of sanctiâ—ication that I may make an end of my salvation with feare and trembling such a resolution is an undoubted adjunct of true faith purifying the heart slesh and bloud can never give this perswasion or resolution and Satan will not for though he will be contented to present some seeming good if he may thereby perswade a secure man to some reall evill yet 't is farre from his nature to move to good for any good end for this were to divide and ruine his owne kingdome and whole designe which is to make all others confederates in his rebellion and as desperate castawaies as himselfe It remaineth therefore that the Spirit of God against whose worke and purpose the gates of hell can never prevaile must be the sole Author of this perswasion and resolution I believe and therefore will doe my uttermost endeavour to be more holy then ever I have beene 7. Concerning the meanes to be used in the Word and Sacraments for the attaining of this faith I shall speake in its owne place 8. The Object of faith is the truth of God revealed in holy Scripture teaching us his will concerning our salvation the summe whereof are the Articles of our beliefe of which in the following Chapters A Prayer for Faith O Lord God of the spirits of just men Father of lights from whose fulnesse descendeth every good and perfect gift We humbly acknowledge our owne miserable hardnesse of heart wilfull obstinacy and disobedience to thy holy Word hath continually provoked thy justice to give us over to strong delusions and beliefe of lies to our owne destruction that the vaile should be laid over our hearts when we reade or heare the word of promise that Satan should be suffered to blind us that the light of the glorious Gospell of Christ might not shine unto us and that we might not be able to discover our interest in thy promises nor make any assured claime to the merits of thy
is begotten not made sicut lumen de lumine verus Deus de vero Deo light of light God of God the Holy Ghost proceedeth from the Father and the Sonne from all eternity We must labour to know God not by a curious and vaine enquiry after his incomprehensible being which we can never know but by a true faith and humbled soule beleeving and considering him as he hath declared himselfe Christian faith saith in the Apostles words unto us there is but one God but among the professours thereof how many are the hearts like those Athenian altars Act 17. 23. inscribed unto the unknowne God ignorance of â—od is the mother of all impiety unthankfulnesse repining infidelitie securitie presuming to sin impenitencie therefore the wicked are said not to know â—od and obedience to his commandements is a sure marke that we know him Paul therefore wondreth at the Galatians that knowing God by the Scriptures they could turne back againe to beggerly and impotent rudiments at once shewing what we ought to know of God and what use to make thereof praying thaâ—â—he Colossians might be filled with the knowledge of Gods will in all wisdome and spirituall understanding that they might walke worthy of the Lord and please him in all things being fruitfull in all good works and increasing in the knowledge of God this knowledge of â—od is more acceptable to him then sacrifice Hos 6. 6. without this a man can doe nothing but erre had he never so great a zeale of God if we will serve and please him wee must know what he delighteth in ignorance of the truth and unitie of God begat that monstrous idolatrie of many false Gods had they knowne there is but one they would not have worshipped many had they knowne him to be omnipotent spirituall wise mercifull just they would not insteed of him have adored any impotent Idol which they knewe could not help nor deliver it selfe from fire or violence neither was sensible when it was making to avoid such mischeivous errours it is necessary that we should know the Lord as he hath revealed himselfe least we heare that which Christ told the Samaritan Joh 4. 22. yee worship that yee know not that there is but one God the Almighty creator and mercifull preserver of all things three persons but one deity Say not why should I vainly strive to know him who is incomprehensible and unspeakable If I cannot drinke up the whole river shall I not tast to quench my thirst Because I cannot receive all the beames of the Sun shall not I use a moderate light thereof If I were admitted into Paradise because I cannot eate all the fruit should I not tast of the tree of life I cannot know God as he is in his incomprehensible being I will endeavour to knowe him as he is good and gratious to me I will consider his power providence mercy and benificence who hath with so full an hand bestowed things temporall on man that nothing can be desired but his blessing on them nothing could be wanting would not man be wanting to himselfe in the right use of Gods favours in the booke of Grace I will consider his great and admirable favours and his counsaile for our salvation in Christ To conclude observe these rules 1 Take heed that thy extravagant thoughts carry thee not by vaine and curious speculations to prie into the Arke whereby thou maist more easily loose thy selfe then finde the truth marke and follow the wisdome of God for thy salvation when God would open the truth and mysteries of eternall life to man he provided that wee might know those things which were necessary to obtaine eternall life but those things which are too curious and profane minds he spake not where the Scripture hath not a tongue have thou not an eare 2 Measure not all things which thou canst know and beleeve by carnall reason for if he said to Moses desiring to come nigh and to discover that fierie mysterie which burned and consumed not loose thy shooes from thy feet how much more must we put off our carnall senses when wee draw nigh so glorious and holy a God that we may think on him with pure and untroubled affections 3 Be thou not over long or curious in the contemplation of the deity but when thou thinkest thereof cover thy face with the Cherubs wing let thy thoughts be full of humilitie sobrietie and holy ascâ—â—tions by zealous prayer When Jacob saw a vision in the fields of Luz waking he said how fearefull is this place How much should the presence of God aw us when we doe by our meditations as it were come into his presence and view his dreadfull holy and glorious Majestie Therefore as thou lookest but sparingly on the Sun thou gazest not long though it be the dayes eye of so great and comfortable use to thee so meditate on God It is behoofull and comfortable for thee to remember that God is ever present with thee it will aw thee in thy behaviour and sustaine thee in thy sufferings but it is not safe to fix thy thoughts in any searching meditation of him 4 As he that will looke upon the Sunne will finde it under some thin clowd so thou must do here Christ in his humanity is as the sunne in a cloud the safest way to looke on the Godhead is through the vaile of his flesh and in him to consider what a one God hath shewed himselfe to us in him wee see his wisdome severity and the unsearchable riches of his mercy all that which is necessary for us to know concerning him 5 Labour for purity of heart the more thou performest Gods will the more thou shalt know him Yea and a prudent consideration of thy selfe shall advance thy knowledge of God that thou maist beleeve in him and forsaking thy selfe rely only on him A Prayer O Most gratious Lord God beeing of beeings unaccessible light life of life father of the spirits of the just infinite incomprehensible Lord God of power wisedome mercy justice truth who dwellest in that unsearchable glory and Majestie to which none of all thy creatures can attaine Lord God of gods King of Kings slow to anger of great goodnesse and compassion who hast beene pleased out of thine owne eternall love to man even before he was to elect him and in thy creating him to put thine owne glorious image of light and knowledge upon him to extend a gratious hand of providence over him to looke downe from the habitation of thy glory to consider the things which are done among the sonnes of men looke downe O blessed Lord God upon mee wretched sinner by the malitious tempter and mine owne wilfulnesse blinded and deprived of that excellent light of my creation and despoyled of that purity of heart conformity of will and actions wherein I had ability to serve and please
thee Lord despise not as I have justly deserved thine owne handy worke but mercifully repaire all my decayes it is indeed life everlasting to know thee and thy Sone Iesus but none can know thee but those to whome thou pleasest to reveale thy selfe Lord open mine eies that I sleepe not in death shew the light of thy countenance upon mee make mee to know thee in a comfortable participation of thy grace and communion of thy holy and sanctifying spirit that I may worship thee aright by serving thee sincerely take off the vaile from my heart in the reading and hearing thy holy word which testefieth thee give mee a constant assurance of thy gratious favour toward me and a comfortable sense of thy presence ever with me that in all my thoughts words and actions I may ever set my selfe in thy holy presence and walke with thee in purity of heart and sanctimony of life assure me of my interest in thee that I may in life and death depend upon thy fatherly providence that I may know that thou art my God my Saviour and mercifull preserver Lord thou art neere every one of us in thee we live move have our being Thou passest by us and we see thee not thou art about all our paths knowest all our waies the words we speak what ever we doe and the secrets of our hearts specially thou art neere unto them that call upon thee in truth thou wilt not conceale thy selfe from those who faithfully seeke thee and thy saving health which seeing none can doe except thou draw them Lord finde us that we may seeke thee and seeking finde thee Draw us with thy preventing grace that wee may follow thee and supply us with that strength that wee may not seeke thee in vaine good Lord manifest thy selfe and reveale thy will to us that doing it faithfully we may at last with all thy Saints and holy Angells enjoy thy blessed presence wherein is the fulnesse of joy for ever and ever through thy only sonne our Saviour JESUS CHRIST AMEN CHAP. IV. Of that which we are to beleeve concerning § 1. Iesus Christ Gods only sonne our Lord. § 2. Conceived by the holy Ghost § 3. Borne of the Virgin Mary THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it when Peter confessed Christ to be the sonne of the living God Christ replied upon this Rock will I build my Church and the gates of Hell shall not prevaile against it that is this confession shall be an unmoved foundation of them that beleeve All that beleeve in him shall receive remission of sinnes Act 10. 43. So Paul said to the Gâ—aler Act 16. 31. Beleeve in the Lord Jesus and thou shalt be saved and all thy houshold and that upon excellent ground for God dwelleth in true beleevers 1. Joh. 4. 15. and the confession hereof maketh the Church of God as the blood of Paschal Lambe did the doores of Israel that the destroyer might not enter as the red clew did Rahabs house distinguishing it from the rest of perishing Jerico 2 In the Articles of our faith wee finde foure titles of our Saviour 1. Jesus 2. Christ. 3. God's only Sonne 4. our Lord. 1 This name Jesus in the Hebrew Jehoscua a Saviour which the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other languages Jesus signifieth his office which was to save his people from sin and death eternall it was preâ—igured in the type which bare his name Joshua to whom the leading of Israël into Canaan and the division of the inheritance was received Moses stood on Pisga and shewed the people the holy land But Joshua led them in the law shewed us heaven and the holy way to it but it brought nothing to perfection by reason of our infirmity Rom 8. 3. but Jesus Christ condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in us and wee bee saved in him so all the Prophets give testimony to him that as I noted through his name all that beleeve in him shall receive remission of sinnes for the chastisement of our peace was upon him and with his stripes we are healed This name was given him by the father and brought from heaven by the Angell Gabriel thou shalt call his name Jesus he is the only Saviour Neither is there salvation in any other for among men there is given none other name under heaven whereby we must be saved He only is able perfectly to save them that come unto God by him So often then as wee heare of this sweet name Jesus we must remember all the comforts through him acrewing to us that in no affliction nor death it selfe we despaire seeing that he beareth not that name in vaine 2 The second title of the Sonne of God is Christ which signifieth annointed as also the name Messiah doth The Law and custome was to ancient Kings Priests and Prophets Exod 9. 7. 30. 30. 23. 24. and therefore is Christ eminently and above all others called the Lords Christ or annointed Psal 45 7. Isai 6. 1. Luk 4. 18. Act 10. 38. Kings and Priests thus annoited were types of Christ the annointed not with bodily oile compounded of Mirrhe Calamus and Cassia but with the spirit of God which he receaved without measure as a fountaine to derive graces to others he was appointed of God to this triple office to bee a King to governe and preserve his people a Priest for ever who was once for our redemption the Priest sacrifice and altar first to offer up himselfe a sufficient sacrifice to expiate the sinne of the world and then to mediate and appeare before God for us as the great Master of requests to present our petitions to get us audience by his never-dying merit as t is said his blood speaketh better things for us then the blood of Abel that cryed for revenge this for pardon and attonement And lasâ—â—y he was appointed a Prophet to reveale and teach us his fathers will for that kingly Priesthood and holy kingdome in which consisteth our eternall peace and happinesse was to be established by the Scepter of his word and vertue of his holy spirit with which he was annointed his annointing as a Prophet importeth that he who is in the bosome of the father eternall God took on him an humane nature annointed with the fulnesse of the spirit that he might reveale to us the will of his father concerning our redemption and salvation and thereby manifest that great mystery which had been hid from the beginning of the world in darke shadowes and representations untill the fulnesse of time so preaching peace to them a far off and to them that were neere and that he might effectually teach us by his holy spirit and ministry of the word and sacraments unto the
to the people in scorne and diâ—ision the chiefe Priests and Officers lead the peoples suffrages ringing out their crucify him crucify him Pilat startled as by his dreaming wives admonition so more at their mentioning his being the sonne of God goeth againe into the Pretory reexamineth him seekâ—s to deliver him yet for feare of complaint to Caesar so powerfull an adversary to good conscience is the love of this world against his often acquitting him as innocent he once for all condemneth him us guilty and delivereth him to the popular rage to crucifie him 8 They lead him away bearing his Crosse to Golgatha the place of skulls called also Calvarie where some thinke Adam was buried but others are of a contrary judgement One thing is certaine it was the area damnatorum and place of execution and it is most likely that Gods providence so disposed that he should there be crucified as there to set up the Trophe of his victory on the Crosse in that where sinne and the punishment thereof had abounded in the execution of notorious malefactors grace should manifest it selfe in his suffering there and that most ignominious kinde of death so also that he might take away the curse from the elect so suffering and that it might be fulfilled which was spoken by the Prophet he made his grave with the wicked and was counted with transgressours Isai 53. 9 12. this place was without the city having a resemblance of that which was to come that is that the maine benefit of his passion was not to be shut up in Jerusalem but to be derived also to the Gentiles who were without so he suffered in the place of sinners that it might import his suffering for sinners other moralls the Apostle openeth as to teach us to goe out of our carnall affections and love of the world to Christ and so he shewed himselfe the only satisfactory sacrifice prefigured in all the legall sacrifices whose bodies were burnt without the gates of Jerusalem Here they crucified him betweene two theeves the one converting the other dying in his obstinacy having so done they parted his garments among them and cast lots for his seamelesse coat thus was fulfilled that of the Psal 22. 18. Jesus commended his mother to John thirsting they gave him vinegre to drinke as was also foretold Psal 69. 21. having received that he said it is finished that is all the types have their meaning accomplished and the justice of God is satisfied so bowing his head he gave up the ghost 9 The certainty of his death appeared when the â—ouldiers comming to breake the leggs of the other two finding him already dead they spared him that the Scripture might be fulfilled which saith a bone of him shall not be broken but pierced his side with a speare so that blood and water came out At this time the Sunne was darkned so fearefully that some are said to have concluded that either the Godhead suffered or sympathized with that which did so The vaile of the Temple rent to shew the way into the holiest made manifest and that the stop or middle wall of partition betweene Jewes and Gentiles is taken away The stones clave in sunder the graves opened the earth trembled And after his resurrection many of the dead Saints arose and were seene in the holy city to shew that in his death death was conquered and that the vertue of his resurrection should shortly after declare it selfe in the Saints rising from the death of sinne The Centurian seeing this acknowledged him the Sonne of God the multitude smote their breasts and returned home 10 Joseph of Arimathea begg's the body of Jesus takes it from the Crosse he and Nicodemus imbalme it put it into linnen cloaths with the spices and bury it in a new Sepulcher in a garden nigh the place the providence of God thus disposing to convince their malitious cavills who might pretend that either his resurrection was caused by the vertue of some other servant of God there formerly buried as one was at the touch of Elisha's bones or that it was some other rose againe not Jesus He was buried according to the Scriptures 1. Cor 15. 4. Psal 16. 10. thou wilt not leave my life in grave There were many witnesses thereof Joseph Nicodemus the women the Centurian with his band the Jewes sealing the tombe Thus he descended to the lowest step of his humiliation that he might follow death into the heart of his dominion and conquer him in his imperiall seat destroying as it were with his own sword the Goliah who had the power of death as it is written O death I will be thy plagues O grave I will be thy destruction that he might sanctifie our house of rest taking away the horrour of the grave the curse of death being abolished and the dead loosed from their bonds as shall appeare in the appointed houre We are next to beleeve the first degree of Christ's exaltation in that he rose againe from the dead the third day according to the Scriptures 1. Cor 15. 4 reckning the later part of the first day the second entire and the beginning of the third So Christ told his Disciples that he must goe to Jerusalem suffer many things of the Elders and be killed and raised againe the third day this was so publikely knowne before his death that his enemies remembred and spake of it so that this was the reason why they sealed up and set a guard upon the Sepulchre God so disposing that they should be made witnesses of the truth thereof who most opposed it which had they not beene they might with lesse impudency have said his Disciples came by night and stole him away The Angell testifying his resurrection referreth them to that he had told them before the type also agreeth as Jonas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies and three nights in the heart of the earth so long he would lye in grave to manifest the truth of his death but no longer because he was not to see corruption and least the faith of his Disciples should by a longer delay have beene in hazard and lastly to fulfill his word concerning the same for the confirmation of our faith seeing his word concerning his own death and resurrection came truely to passe why should we doubt of the same word concerning our resurrection In this three daies the Deity was the middle band betweene the body and the humane soule that it might see corruption proper to sinners as before the humane soule was betweene the Deity and body in all he became a pledg of our incorruption and immortalitie in the life to come to consirme us herein he manifested himselfe to many after his resurrection by the space of forty daies See 1. Cor 15. 5.
a weapon in one hand and a building instrument in the other that wee may at once desend and ediâ—ie 3. Compose thy body to such a reverend posture in respect of Gods presence and the testimony of men and Angells who behold thee that thou maist thereby contribute to the Minister hearers the assistance of thy devout gesture attention countenance and voice as occasion serveth to say Amen 3. After hearing 1. Lay up the seed in a faithfull memory least the evill one come take it away and leave thee fruitlesse that thou maist be a doer of good works and not a forgetfull hearer and so bee blessed indeed as 't is written Heare therefore O Israâ—l observe to doe it that it may bee well with thee lay that to heart which thou hearest throughly applying it to thy selfe as if God pickt thee out of all the congregation to speake to thee that he might draw thee to repentance and salvation thus must thou lay up his words in thine heart and hald fast that thou hast received thou learnest only so much as thou remembrest excuse not thy selfe upon a bad memory thou seldome forgettest where thou seriously lovest where is that old man that hath forgotten where he hath laid his gold Use the best meanes by repeating writing calling to memory some things at least when thou commest home thou shalt in this constant practice â—inde thy memory amend 2. Meditate and examine how thou hast profited by hearing in case thou finde hardnesse of heart and baâ—rennesse in thy soule be not discouraged God hath his times Moses smote the rock at Horeb twice before it would yeeld at last it sent out abundant streames of living waters God speaketh once and twice and man perceiveth not line must be unto line and precept unto precept happy he who once resenteth give it not over still practise the beast which ruminateth not was reputed uncleane the morall is they are wicked who call not oft to minde that which they have heard Be constant in examination of thy selfe after every sermoÌ„ thou hearest to dresse our selves we are contented often to consult our glasse how well and decently 't is done how few doe it after hearing If thou wilt doe thy selfe right herein thou shalt at last feele the power of Gods word in thy soule Doth any enquire how shall I knowe when I heare the word as I ought The signes are 1. Joy of the holy Ghost so went the shepheards home so the Eunuch so many of the faithfull 2. Desire to heare more as those happy converts Act 13. Act 17. 32. the spirituall eare is not satiate with hearing when good Josiah had heard the Law read he gave present charge goe and enquire the Lord for us 3. Profitting by the sincere milke of the word growing thereby from strength to strength from grace to grace 4. Faithfull resolution to doe all that which thou hast learned as Israel once professed otherwise it had beene better never to have knowne the holy commandement it being lesse sin to be ignorant of Gods word then to despise it knowne Herod did many things but his dispensation with one sinne overthrew all the rest 5. Hearty and unfeigned repentance such as we read of in the Jewes at Peters sermon Act 2. 37. such as is commanded Rev 3. 3. 6. Filial feare of God this is the end of speaking and hearing to feare God and keep his commandements is the whole duty of man 7. Readinesse to impart to others what we have learned that they may teach their children said Moses Deut 4. 10. so did holy Abraham his family 3. Lastly againe commend thy soule to God that hee may send thee the former and later raine upon the seed sowed in thine eares to enable thee to bring forth happy fruitsthereof to make it powerfull and comfortable to thee in life and death A Prayer before hearing the word O Lord God eternall who hast laid the foundation of the earth and formest the spirit of man within him who art the father of light and causest the Sunne of righteousnesse to shine unto people sitting in darknesse in the region and shaddow of death that the glorious light of the Gospell might appeare to them that they may therein knowe thee beleeve see thy saving health and bee fruitfull in good workes to thy glory and the assurance of their own hearts before thee wee humbly acknowledge that we we are most unworthy of the least of all thy mercies specially of that light of truth which thou hast abundantly and long bestowed upon us seeing wee have not yet brought forth fruits worthy amendment of life but have walked every man in the stubbornesse vanity and security of his owne heart as if we had not knowne thy will thou hast allured us with promises and deterred us from our wicked waies with threatnings and sore afflictions accordingly sent upon us but wee have answered all with contempt security adding transgressions to transgressions till they have beene multiplied over our heads ascended up into thy presence and thence with wilfull hearts and violent hands pulled downe thy severe judgements upon-our selves as appeareth this day so that in our own consciencâ—s we doe deserve to heare that sentence on the barren tree cut it downe and cast it into the fire why keepeth it the ground barren That thou shouldst give us over to our owne vile affections and destruction of body and soule by taking away the comfort of thy word from this sinfull nation by permitting those sonnes of confusion who of our selves have risen up speaking perverse things still to prevaile against the unity of this Church and State that thou shouldst send us strong delusions who would not receive the love of the truth that thou shouldst suffer a fearefull darknesse againe to cover this land that night should be to us for a vision and darknesse for divination that the Sunne should goe downe upon our Prophets whose words and ministry we have so much sleghted and contemned and that the day should prove darknesse over them that thy word should become a savour of death to us and every prophesie wee heare rise in judgement against us O Lord we cannot be ignorant that our obstinary is such as that thou who art an holy and just God canst have no pleasure in us we have so often stopped our eares to thy law that we may well expect that thou wilt not accept our offerings and incense of prayers in our distresse who have wearied thee with our words and drawne neere to thee with â—eigned lips bâ—t our hearts have beene far from thee we are become the border of wickednesse and thou hast beene sore displeased with us because we have not hearkned to thy Prophets who cryed to us to turne from our wicked waies we have indeed not layed their messages to heart but refused to hearken and pulled away the shoulder we made
the like rules 1. Strive to have an holy and sanctified heart out of the abundance thereof the mouth speaketh if that fountain be healed death and barrennesse shall be no more in the sources of our tongues if there be trueth peace charity wisedom temperance modesty patience chastity and sanctity there such will thy discourses be if the word of God dwell plentifully there and the holy spirit have his temple there accordingly shall thy discourses be The reason why we hear so many evill words is because what ever men professe to the contrary their hearts are unhallowed atheisticall and corrupt 2. Use thy selfe to holy speeches and let thy words be of the uprightnesse of thy heart The thoughts of the wicked are an abomination to the Lord but the words of the pure are pleasant words There are vaine and evill thoughts in the best men eftsoon ariâ—ing from the noisome remainder of the old Adam in us or suggested by the malicoius tempter even such as wee loath and startle at but good and wise men smother and suppresse them within setting a strong guard upon them as Jehu did on Baals Priests lest any of them should escape out alive to corrupt others according to the precept Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying seasoned with wisedom and sanctity My tongue shall speak of righteousnesse and of thy praise all the day long said holy David and the mouth of the righteous speakâ—th wisedom the law of God is in his heart 3. Weigh thy words in thy heart before thou speak let not thy tongue out-runne thy minde that thou maist not speak any thing of which thou must repent thee Let the balance of thy minde weigh out and give thy tongue his task A fooles aime is only to speak something not caring what as taking silence to be a mark of some impotency of minde but he that considereth only what hee hath spoken not what he ought to speak is like him that first shooteth and then taketh aime The word is in thy power before thou utter it but once spoken irrevocable therefore take heed before thou speak 1. to whom 2. of whom 3. what thou speakest Thou must take heed and set a watch before the doors of thy lips foolish men are weak in understanding and precipitate in speech but the hearer must first be considered Speak not in the eares of a foole said Solomon no nor in the eares of a knave for as the one will dispise so the other will pervert thy words Davids rule is necessary I will keep my mouth with a bridle while the wicked is before me they lay wait to entrap thee in thy words it is therefore an argument of high indiscretion and folly to open thy minde to any stranger because thou knowest not to whom thou speakest a When thou speakest of others consider their persons and qualities speak ill of no man of whom thou canst justly speak well God hath said Curse not the King and thou shalt not speak evil of the ruler of thy people The God of order hath set a distance between man and man it is not only unmannerly but impious to speak of Kings Governers Parents Ministers Masters or Superiors as thou wouldst of thy equal or inferior and when thou speakest of others 't is wisdome to be carefull whom thou commendest least his faults reflect on thee and whom thou censurest least thou become an accession to injurious slanderers and wound thy repute with thine owne censure of men better then thy selfe Justice is to give every man his due there may be something good in the worst man as something evil in the best some vertue shining in a vitious life which wee may value as the jewell in the serpents head It is wisdome to distinguish in thy praises as Salust judged of Aurelia Oristella of whom saith hee no good man ever praised any thing but her beauty And to speak much evil of any without eviction of the least crime demonstrateth thee a railer not him guilty whom thou accusest 3. To weigh thy words well thou must lastly consider what thou saiest speak not crudities but let thy minde well digest what thou wouldst say speak premeditated things and thereof onely a discreet choice 't is no small part of wisedom not to speak foolishly study to speak aptly not so much to affected curiosity as prudently not as if thou wert to dictate to the presse and put all thy words in print but as resolved to be wise and honest and so to expresse thy selfe A fooles heart is in his tongue but a wise mans tongue in his heart Weigh thy words in a ballance and make a doore and a baire for thy mouth It is not in vaine that nature God's ordinary power hath so fenced the tongue and guarded it with a double set of teeth a strong fortification if we can understand and make use of the morall 4. Be not hasty to speak Seest thou a man that is hasty in his words there is more hope of a foole then of him Let a man be swiâ—t to hear and slow to speak deliberation giveth maturity to that thou wouldest speak and 't is much advantage which a little time to bethink a mans self affordeth him because the second thoughts are commonly wiser the errors of the former appearing by a more prudent examination therefore the Philosopher resolved that to be hasty in speech was indicium insaniae 5. Either be silent or be sure to bring forth something better then silence specially in passion that reason may recover it seat again out of which the agitations of vehement affections doe commonly prâ—cipitate it as Caesar said to Athenodorus there are safe rewards of faithfull silence In a prudent silence thou concealest thine own infirmities and better discoverest other mens There are some strange volubilities of tongues whose fountains run mirth and fancy rather pretty then prudent such elegancies are like those red and blew flowers among the wheat rather pleasant then profitable it is no little skill nor small commendation to know when to be silent Archidamas rule was good hee who can speak well knoweth also when to speak and wherein certainly it must be a great advantage to the wise which maketh the foole seem wise and the wise man deep Therefore whereas other schools of literature taught their pupils to speak Pythagoras enjoyned his scholars silence for a certaine time after their admission that they might learne what to speak within themselves before they made others witnesses of their thoughts hee that knoweth not how to be silent which few fooles doe knoweth not how to speak It seemeth the prudent Zeno took it to be no small honor to know when to be silent who sitting silent at supper with a Kings Ambassadours they asking him but what
shall we report of thee to our King replyed Say there is a man in Athens who can hold his peace at supper 'T is true a wide eare and a close mouth belong unto the wise though callings and occasions are herein very considerable if a pastor fear to warne his auditors of sinne hee becommeth guilty of their blood who perish therein their rule is to be discreet in silence and profitable in word that they neither speak things to be concealed nor conceale that which should be spoken Incautious speech leadeth men into errour and indiscreet silence leaveth them therein I speake here of private interests wherein three things excellently become a man wisdome in the minde modesty in the countenance and silence in the tongue it is a safe abstinence How often do we or ought we to repent of our words how seldome of our silence In passion we are too apt to speak grief hath many tongues and it is not easie therein with Aâ—ron to hold our peace though very advantagious which the heathens seemed to intimate in placing the image of Angeronia with the moâ—th bound up on the altar of Volupia to shew that they who do prudently conceale their sorrowes and anxieties by patience shall attain comfort 't is great wisedom neither to take notice of every injury nor to publish every griefe 6. Let thy words be few and opportune not as a fools who careth not what but how much hee speaketh speak only that which thou certainly knowest and thereof that which is necessary and no more To heare much and say little giveth credit and weight to that which thou speakest whereas no man much regardeth a man prodigall of words when a long winded Orator had delivered a tedious embassy to Agis and demanded what answer he should carry back Tell them said hee that I was as long silent as you speaking seldome doth the hearers attention and patience hold out in long discourses it is often with them as with the Philosopher who said to a railer insultingly crying after his tedious reviling him have I sufficiently curried you Sir truely no for I marked nothing of that you said It was the wise mans observation A â—ooles voice is known by multitude of words and in the multitude of words there wanteth not sinne hee that hath knowledge spareth his words The empty cask soundeth lowdest and hee that worst can will speak most certainly because they love to heare themselves they cannot reasonably think that any man willingly yeeldeth his eares to be afflicted with their braying hee that speaketh much letteth slip some things foolishly a wise man never speaketh too much nor a fool too little It were to long too reckon up the several evill proceeds of talkativenesse how many mischievous discoveries of secrets come form hence How many schismes factions contentions One gave it for a reason why Lycurgus gave enough yet but few lawes to the Lacedemonians because few lawes are sufficient for them who speak little A necessary point of consideration in these sad times wherein most mens eares have runne out into tongues and that impious liberty hath set the world on fire As thy words must be few so let them be reasonable that may be well spoken at some time in some place on some occasion to or before some persons or by some man which wanting these seasons becomes unsavoury odious and dangerous a word spoken in due season how good is it It is ever a shame to speak foolishly and many times mischievous to speak that which if seasonably might be wisely said Cicero might have contemn'd bloody Antonie's sword had he spoken alwaies as foolishly as once he did Let eminent men be ever cautious what they say the obscure idiot may with little hazzard say any thing the Autors name stampeth a deep impresse of good or evill a puny orator seldome staines his desk with blood 7. Let thy speech be for matter modest not impudent true and peaceable not offensive and giving matter of conâ—ention and quarrel savouring of meeknesse and humility not insolent religious not profane The speech is the mindes index out of whose abundance it floweth and so obscenity not onely bewrayeth an evill heart but corrupteth the hearer howsoever some are so desperately infected with this sinne that they have no sense of danger but count it good wit and immodest behavior good breeding and that 't is a shame not to be impudent yet the Spirit of God which cannot erre arrangeth foolish talking and undecent jesting with fornication and that with privation of the kingdome of heaven Secondly let thy words be true the wicked are of lying tongues now whether it be a pernicious lie against faith charity or good manners which advantageth one and hurteth others or a jesting lie which is told solâ mentiendi libidine out of a pleasure in lying or out of an habituall lability and sliperinesse of tongue or unfaithfulnesse of a bold memory or a vaine ambition to please the hearer or an officious lie which whether it hurt none or advantage some to keep or get money to preserve life or any thing else of a friend all lying is sinne and hurtfull to the lyar at least who therein is a childe and imitator of Satan it is one of the things which God hateth the pernicious lic is indeed most devillish but sinfull is the most excusable of all lies for wee may not doe evill that good may come nor distrust the Providence of God as if he could not provide for his just meanes Not only impious but vaine is the lying which so many thinke lawfull because gainfâ—ll for the getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death All lying is condemned by the God of trueth who will shut lyars out of heaven Revel 21. 15. therefore it behoveth thee 1. To have trueth in thy inward parts to set the heart-searching God ever before thee and a watch before thy lips to say nothing before thou have throughly examined the trueth thereof to consider God's justice on lyaâ—s for whose sake he hath a controversie with the land so that seldome do lyars unto the second generation thrive upon the face of the earth all the lyar saith is a building upon quick-sand and cannot long stand to deceive that 't is an odious brand of dishonor insomuch as when hee speaketh trueth hee is not beleeved but truth it selfe is suspected for his sake 2. To pray to the God of trueth with Agur Prov. 30. 8. to remove far from thee vanities and lies 3. To depend on Gods providence and trueth so as not to lye for thine owne or any mans sake 4. To avoid that Athenian fancy of telling news specially evil strange or incredible 5. To be no tale-bearer Pro. 18. 8. Levit. 19. 16. Pro. 26. 20. Ezek. 29. 2. Pro.