10. and that from a greater work as Jer. 23. 7 8. otherwise there would be no equality The 5 Argument is the prophecies of the old Test that the Sabbath of the new Test should be on the first-day of the week as the Institution of Circumcision on the eighth-day the Psalms on Shemineth or eights and Psal 110. 3. with 118. 24. Math. 21. 42. Act. 4. 11. speaks all of this day as the latter Scripture expounds the former c. The 6 Argument is the prerogative of this day above other days as on this day 1 The light was Created and the Angels of Light also 2 Israel went through the Red Sea Ancients say 3 God fed them with Manna 4 Also on this day the star appeared to the wise men and 5 That Christ fed 500. with 5 Loaves and 6 Was Baptized on it however rose upon it And 7 is Gods Judgments upon profaners of it and the 8 The constant and continued custom of the Church to keep it in all ages since Christ 13. The second thing after the pregnant considerations is the practical and profitable Directions how the Christian Sabbath may be Sanctified so as to bring a Spiritual blessing into the Soul The first Direction prepare to meet your God O Christian Amos 4. 12. there is no work either Natural or Artificial but it requires preparation how much more this Religious work the Husbandman prepares for his Husbandry and the Musician for his Musick and shall not you that are part of Gods Husbandry 1 Cor. 3. 9. have your Soil prepared for the Celestial seed O pray to the only preparer of hearts Prov. 16. 1. to the skilful Musician that he may tune your harp your heart to Sions Songs and Sabbath-services that you may make melody therewith and therein to the Lord Eph. 5. 19. The second Direction is set some time apart at least the evening before the Sabbath to trim your Lamps for meeting your Bridegroom Math. 25. 7. The Traveller makes all ready over night for his Journey intended next morning and that Oven which is heated the night before will be the sooner fitted for baking in the following day the Jews had their preparation for the Sabbath the evening before it Mark 15. 42. Joh. 19. 31. their preparation to the Sabbath began at three a Clock in the afternoon having Sabbatulum ante Sabbathum afore Sabbath before the Sabbath Those of Tiberias began the Sabbath sooner then others as those of Trephore continued longer laying down this as their Rule as Buxtorf relates Tutius est tollere de profano addere ad Sacrum quam tollere de Sacro addere ad profanum 'T is safer to pinch a part of the week-day than the least part of the Sabbath-day Our own Chronicles tell us that the Saxons in those dark times were so devout as not to allow their secular affaires to entrench upon their Sabbath-days Devotion and therefore began their preparation at three in the afternoon on the last day of the week insomuch that our forefathers at the Ringing of the Bell to Prayer at that hour the Husband-man would give over his labour in the Field and the Trades-man his work in the Shop and set themselves to prepare for the Sabbath Clarks Engl. Martyr Pag. 30. Tells of Edgars Law to this purpose And Tacitus saith Nox diem ducere videtur the night seems to lead the day as the evening in Gen. 1. is all along set before the Morning and therefore the evening before must belong to it O how the Devotion of those dark days condemns the Indevotion of our more knowing times wherein Men are so far degenerated from their Auncestors Zeal that they dare entrench upon the holy time either in worldly works or in foolish games as if the waters of the Sanctuary that full-Sea of knowledg promised Esa 11. 9. had extinguished the fire of the Sanctuary to wit that former Zeal and fervent devotion in Solemnizing Gods Sacred Sabbath in the entire extent of it ☜ I the longer insist upon this second Direction because usually as men measure to God in preparation God remeasureth to men in performance of his blessing I have found my best Prognosticks about what communion with God I should enjoy on the sabbath-Sabbath-day from the Divine influences I have had upon my heart the evening before 15. The third Direction is Remember not only to prepare for it but also to long after it as a day of desires to your Soul the preface Remember spreads it self over all the duties of the Sabbath before in and after also Drusius tells of an holy Jew that would usually go out early in the Morning of the Sabbath and having put on his best Apparrel would cry out Veni sponsamea come my blessed Bride thou art welcom as being exceeding glad of ' its comming If you with the Mariner have lanched out your heart the Ship out of the Haven of Worldly mud over night you will long for the Morning as Psal 130. 6. to hoise up Sail for your Voyage to the Cape of good Hope and you cannot then but rise early as Israel did in their Siege of Jericho upon the Sabbath day Josh 6. 15. have not you the strong holds of Sin as they had the walls of Jericho to batter down O long for this Queen of days as the Antients cal'd it for your Souls market-day having cast up all your Spiritual wants overnight Say with David my Soul longeth yea even fainteth for the Courts of the Lord O when shall I come and appear before him c. Psal 8. 42. 63. 1. 42. 1 2. 16. The fourth Direction is Improve every part and parcel of the Lords Sabbath for your Souls edification and advantage either publickly or privately in holy and Religious exercises the Hebrew word Shamer to keep the Sabbath signifies such a careful and diligent keeping as is that of Gold or precious things which a man would not lose any part or parcel of how careful is the Gold-Smith of keeping the very filings of his Gold and the Apothecary in his beating of Pearl to Powder is extraordinary watchful that the least dust of it fly not out of his Mortar and why Because a little of such things is very pretious and of great value Thus the smallest part of this Holy-day is of great price take heed of loseing the least moment of the pretious Sabbath one Inch whereof the Damned in Hell would give worlds for if they had them but improve the whole day for Gods glory and your Souls good O then that practice of too many persons in too many places in making Gods Sacred Sabbath the very voider and dunghil for all refuse-businesses putting them off to that day must needs be a great provocation to the most high and holy God 't is a Scripture wonder will a man rob God or Hebr. will Adam plunder Elohim Mal. 3. 8. Seeing the whole day is consecrated both by God and also as
that I refer you to that Religious Duty of Meditation which followeth here there is another Conversation of your Tongue as to that I refer you to that Religious Duty of Conference which followeth also in ' its place here As to your Conversation in natural and civil Actions which is not my present Work I refer you to my Crown and glory of a Christian from Page the 78. to Page 121. Wherein you have directions to guide you therein 2. Religious Duty in the Walk of a Christian is therefore a comprehensive Word and contains in it the All of mans duty both to God and to Man as the first Table in the Decalogue is before the second Table First in Order because first in nature and Excellency I shall begin therefore with your duty to God in Religious Actions And first with Meditation which is a Scripture duty Phil. 4. 8 that all the Sons and Daughters of Abraham should live in the practice of as Isaac did Gen. 24. 63 the heir of Abraham you must walk in Abrahams and in this Son of Abrahams steps in this World If you would lodge in Abrahams bosome that Synonymon of Heaven in the World to come alas those licentious times have almost Antiquated the power and practice of this Religious Duty in which you should be conversant all your days This holy Patriarch was not of so loose a mind as those in our loose times that would spend the evening of the Sabbath in Sports and pastimes for he spent the Evening in holy Meditation 3. The Word Shuach in the Hebrew Signifies to speak with a low voice as in the heart and the Word in the Septuagins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies a satiating Soliloquy as if Isaac had his fill of Divine talking both with his God and with his own heart It was his holy Exercise and Recreation thinking the latter part of the day as fit for Acts of Holiness as the former part was It was a pleasant and delightful pastime as the Greek Version is to the Patriarch and he found more heart-Ravishing complacency in it then can be found in all the delights of the Sons of Men and no less it was to the Prophet who professes he found more transcendent sweetness in Meditating on the Word then in the honey or in the honey-comb Psal 19. 10. 94 19. 139. 17. 119. 103. he found marrow and Gold yea better in it 4. Oh then do you account it your duty and your priviledg to take a few turns daily upon this Mount Tabor of Divine Contemplation which is an Heaven upon Earth a beginning of the beatifical vision an Employment as it is in a manner without the body plainly Angelical 't is an handsel of Happiness and a Foretast of Heavenly Joy Oh who would not but be an Anchorite to be pent up in the Voluntary Prison-walls of this Religious Action and to say with Peter 't is good being here No doubt but Moses was ravished in Spirit all the 40. days he conversed with God yet longs he still for more crying I beseech thee shew me thy glory Exod. 33. 18. 5. Objection but you will say how can such a duty be so delightful that is so difficult to this I Answer by Similies difficulty and delight may be found in one and the same Action there may be difficulty in the beginning and delight in the progress and ending the root may be Bitter and the fruit Sweet 1 Simile 'T is in this duty as it is in the heating of an Oven the first kindling of the fire in it may be not only difficult but painful the fewel must be set on fire and then it must be blown up with labour into a Flame after that the Oven begins well to warm the fewel will then catch and kindle of it self no sooner is a stick thrown into the Oven but presently 't is all on a blaze So where there is but a little sparke of grace in the heart at first it requires some paines to blow it up into a Flame but when the heart is once heated with the true Flames of Love then doth it enflame all the thoughts and sets the affections on fire insomuch that then this duty will not only be without difficulty but with much delight 6. 2 Simile 'T is with your heart as it is with that wax which hath been laid in cold places it thereby becomes hard and unpliable to your hand insomuch that it will break rather then bend but if laid a while in the Sun or by the fire or if wrought a while in your warm hand then doth it soften and become pliable and so capable of any Impression Thus will it be with you in this Divine duty the greatest difficulty lyes in your entrance into it for corrupt nature and carnal principles will put forth a repugnancy against it and therefore flesh must be put to silence in this blessed duty which is mainly the exercise of the Spirit in you the experience of all ages tells you as well as your own 3 Simile that the entrance into Learning is attended with difficulties and discouragements but when once the Nut-shell is crack'd and the sweetness of the Kernel tasted then do youth pass through all difficulties with delight till at last they become Famous Instruments in Church or State 7. 4 Simile This duty is indeed as the climbing upon some high Tree Monument or Mountain all hard Work but then there is a blessed compensation for all your paines at the top of all these First at the top of this Tree of life there be the choicest fruits to nourish up your Soul to eternal life Secondly at the top of this Monument of mercy you have the most lovely and Soul-refreshing and heart ravishing prospect even transforming and transfiguring you into the glory of it Thirdly at the top of this Mountain of God and of Holiness you may behold not only the Kingdomes of this lower World and the Vanity of them quite contrary to the Devils land-skip showed to your Lord but also the glories of a better World as Moses from the Top of Pisgah the upper land of Canaan that transendently flows with Milk and Honey Digging in Mines of the Earth a pressing of grapes in the Wine press c. Are both hard works yet finding fine Gold in the Mines of the Scriptures by this Spiritual digging and a rich Wine flowing from this blessed Wine-press of Divine Meditation will make a satisfactory Amends for all your paines at last 8 Having removed this Objection out of your way as Amasa's body was out of the Armies way that their March might not be hindred 2 Sam 20. 12 13. Let us now proceed to shew as I st how pleasant this duty is so 2ly how profitable both to your self and to others 1. Io your self upon a twofold account 1. For preventing evil Belzebub that Prince of Flies cannot Fly blow your heart so long as it is boiling a good matter
Ananias goods to God it is dangerous to keep back any part of it for your own use Act. 5. 1 2 5 10. and not keep it wholly and in every part of it holy to the Lord. 17. The fifth Direction is make this day a day of your delights as before a day of desires delight in the day and in every duty of the day account the Sabbath not only your duty but also your priviledg not only your work but your wages too Isa 58. 13. Call the Sabbath your delight and if it be not so you may not call it so surely it was not so to those Worldly wretches that cryed when will the Sabbath be over c. Amos 8. 5. as if they had been in the stocks all the while they were keeping a Sabbath The Greek word for delight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Psal 37. 4. c. Which comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Paradise or place of pleasure to intimate the Lord and his Sabbaths may not be as stocks to you but as a Paradise and a place of pleasure you should take as much delight therein as in walking the Round in the choicest Spring-garden O how should you bless God for the Sabbath as Neh. 9. 14. and rejoice in it as in the day the Lord hath made for Spiritual delight Psal 118. 24. counting it so and making it so not only a delight but also holy and honourable and because holy therefore honourable O may you but be in the Spirit on this Lords day as Rev. 1. 10. and tast how good the Lord is Psal 34. 8. in the dainties of holy duties and in his heart refreshing and Soul-ravishing Ordinances you will find most incomparable pleasure therein and far-far exceeding all the dirty delights of sensualists and Sabbath breakers Prov. 14. 10. Job 27. 10. 18. The sixth Direction be not weary of it before it be over The whole Sabbath should be spent without weariness in works of Piety mercy and necessity and in none else here 's variety to prevent nauseating in works of Piety you may pass from one Ordinance to another as the Bee flys from one flower to another and not be weary and from works of Piety you may go to works of Charity and from thence to works of necessity for your own natural nourishment O then here is no need of crying out what a weariness is it as Mal. 1. 13. or when will it be over as Amos 8. 5. as if in little ease all the while Carnal hearts know not indeed how to wear out the Sabbath 't is such a weariness to them and therefore they wish it over full loth would they begg Davids office out of his hand of being a door-keeper in the house of God who must be first in and last out Psal 84. 10. and what would they do to spend an everlasting Sabbath in Heaven that are so troubled and tyred with a short one on Earth not without a world of wilful distractions but the Spiritual heart that is rapt up and ravished in Spirit Rev. 1. 10. and is in the fear of the Lord and in the comforts of the holy Ghost all the day long Prov. 23. 17. can wish with Joshuah that the Sun stood still on that day for more killing of Sin and quickning of grace 19. The seventh Direction is be sure you make it a right day of restraint to you as it is called Deut. 16. 8. Jomegnatsereth diem Interdicti a day of prohibition from all Improper work the same word is used Numb 16. 48. and the Plague was stayed or restrained by either 1 Intreaty as 2 Sam. 24. 21. or 2 By Authority and Commands or 3 By strength and force all these ways you should Remember to keep the Sabbath if you keep not your heart with all keepings Prov. 4. 23. You can never keep the Sabbath holy The Plague of your heart mentioned 1 King 8. 38. will not be stayed or restrained unless you 1 Offer upon Christ your Altar Heb. 13. 10. Your Intreaties to God with David 2 Sam. 24. 21. and 2 Unless you lay Gods charge and command upon your extravagant heart to keep within compass Cant. 2. 7. Yea and 3 You must use holy force and Violence going but in Gods stregth Psal 71. 16. to restrain your loose slippery and treacherous heart both from wicked and from worldly work on that day for in the former work you keep the day to Satan and in the latter to your self but not to your Saviour in either besides every wicked work is cursed Sin any day but 't is doubly so on the Lords-day the season being a great aggravation of the Sin like that in Est 7. 8. 't is a ravishing the Queen of days before the very face of the King of Kings and every Worldly work done on Gods-day can never expect Gods blessing but will be a Canker and may say with Jacob I shall bring a curse and not a blessing Gen. 27. 12. he that did but gather a few sticks a small business some may say was paid home with stones because he did presumptuously on that day Numb 15. 30 32 35 36. If you must do no manner of work save only the three works of Piety Charity and Necessity no manner of Worldly work much less wicked work O do not eat forbidden fruit when you may eat of all the Trees in the garden on your six days do not your own works but cease from them Heb. 4. 10. nor speak your own words on this high and holy day Isa 58. 13. Exod. 31. 14. 20. The eighth Direction is never satisfie your Soul with spending one Sabbath without enjoying something therein of the Lord God of Sabbath never content your self with Elijahs Mantle without the Lord God of that Mantle 2 King 2. 14. O let it not be enough to you as it was not enough to Absolom to live in Jerusalem 2 Sam. 14. 32. without seeing the Kings face cry with David in every duty of the day O when will God come unto me Psal 101. 2. To miss of a good friend is sad to meet him is joyful Psal 73. 25. If you miss of this your best friend this will justly fadden you as it did even Saul himself 1 Sam. 28. 15. If you meet him and miss him not If your friend the King of Saints Rev. 15. 3. Sit at your Table then your Spiknard will send forth the smell thereof Cant. 1. 12. Such a sign of sweet friendship and fellowship must needs fill your heart with joy unspeakable and full of glory as it reminds and represents your Communion in Heaven and make the Sabbath a delight indeed to you then shall you delight your self in the Lord and he will not only cause you to ride upon the high places of the Earth but also upon the heights of the Heavens where you shall keep an everlasting Sabbath in which all Sabbaths meet and whereof there is no evening Is
particulars hereof from this gloss upon Mark 16. 15. Preach the Gospel to every creature is meant man only as being the compendium of all Creatures Stones have a being but not life Plants have a being and life but not sense Beasts have a being life and sense but they want understanding Now Man as being a compendious Index of Gods great Book in Folio doth participate of a being with stones of life with plants of sense with beasts and of understanding with Angels and therefore is he most aptly called every creature as having all their perfections in him 5. Now the chief end why the Lord God put forth so much skill upon Man in making him such a curious piece was that Man should serve his Maker God raised up the stately Fabrick of the great World for Man he did not bring Man into an empty house but furnished it with all Creatures before he made him and his master-piece Man he made for himself and for his service This a Philosopher had the right notion of stileing Man the end of all in a Semi-circle as all things were made for Man and Man for God and that Man might serve his Maker the better he made him in his own likeness that he might not only partake of the Excellencies of all things below but of the Image of his Maker above also Thus as one said to his friend that desired to see Athens Viso solone vidisti omnia in seeing Solon you see all Athens was the Abridgment of all Greece and Solon was the excellency of all Athens so in seeing and knowing Man your self you see the quintessence of all things 6. Solomon tells us That God made all things for himself Prov. 16. 4 for serving his Glory and well he may For first he hath none above him he is higher than the highest And secondly he is not capable of being puffed up with vain-glory as we should be in such a case Now he that made all things for himself must needs make Man for himself seeing Man is the best of all things Indeed 't is the only end of Man's Creation seeing no other Creature is capable of a Religious serving of God as Man is All other Creatures do hold out the Power Wisdom and Goodness of God but Man only can hold forth the Holiness of God and he only of all other Creatures is commanded to be holy as God is holy he must be holy in quality though he cannot be so holy in equality 7. Seeing then it is the law of the Creature that we should be holy and that we should serve God instantly night and day Act. 26. 7. Bethink your self how every Creature observes the Law of their Creation The birds make their nests and breed up their young the beasts make a scuffle for their pasture and sodder the fishes float up and down the waters for their livelihood the trees herbs and flowers all answering their Makers Law in their kind the fire ascending up to its Center with all its might and the water descending hastily down into the deep the air to fill up all vacuity under Heaven the Sun Moon and Stars fulfilling each their courses assigned them 8. How then can you imagine that the great Creator who hath assigned to every thing in the world some particular end and an instinct also that have a tendency to that end and that continually should make Man the most noble Creature for whom all other things were made in vain as having no peculiar end proportionably appointed him to the true nobleness of his created quality Undoubtedly he is not made to play on the Earth as Leviathan was made to play in the Sea Psal 104. 26 nor to serve divers lusts Tit. 3. 3 as debauched persons do The Heathen Seneca could say Major sum ad majora natus sum quam ut corporis mei sim mancipium I am greater and am born to greater things then that I should be a mere slave and vassalage to the lusts of my flesh 9. Therefore you must conclude that there is some high and eminent service allotted unto Man by his Maker as the main object whereat he is to level all his aims and intentions wholly and continually even all the days of his life he must serve his Maker in holiness which is his duty to the first Table of the Decalogue and in righteousness which is his duty to the second Table thereof before him all the days of his life Luk. 1. 74 75. This is your Homage and Fealty you owe to your great Lord the Lords Rent you must pay to the Landlord of all your Mercies both as to your being and as to your well-being in the world There must be a Reciprocation betwixt Relatives as the Son owes a duty to his Father from whom he had his being and from whom he hath all things for his well-being How much more doth the Creature owe a duty to his Creator who is his heavenly Father and to whom we should not be undutiful as the worst of parents would not have their Children undutiful to them 10. It necessarily follows then that you must avouch the Lord to be your God and to walk in his ways and to keep his statutes and his commandments and his judgments and to hearken to his voice If ever you do expect that the Lord should avouch you for one of his Children and of his peculiar people Deut. 26. 17 18. Hebr. Hee Marta eth Jehovah signifies that you must promise on your part as your Maker hath promised on his part there is a mutual stipulation on both sides you want not Gods part And will a man rob God of his part Mal. 3. 8. You do truly avouch the Lord for your God when you with highest estimation most vigorous affections and utmost endeavours bestow your self upon him and give up your name and heart to his blessed service in faith and obedience Isa 4. 4. 5. When God crys Who is on my side who as 2 King 9. 32. you must answer I am the Lords and subscribe with your heart as well as with your hand unto the Lord then may you hope for protection of him and provision from him for both worlds which be his part in the Covenant 11. 'T is a plain command Prov. 3 6. In all your ways you must acknowledg God that is be evermore in the sense of his presence and in the light of his countenance and in serving your God in your generation-work ask counsel at his mouth and aim at his glory in all your undertakings This is the conclusion of the whole matter both to answer the end of your Creation and to attain a true happiness at your end Fear God and keep his Commandments Eccles 12. 13. This is the totum hominis the whole duty of Man the abridgment of all the Bible Fear God in Christ fear his goodness Hos 3. 5 as well as his power and keep his Commandments in an Evangelical obedience you cannot now
duty of Prayer in particular The second relates to the duty of Prayer in the general touching the first your heart must be constant in prayer O the backwardness of the heart of Man to praying work 't will take a dispensation for a discharge from duty any small Interruption for a while to stop the mouth of Conscience is an excuse from prayer and O the lubricity and slipperiness of the heart of Man in praying work as the heart naturally hangs off from it so it usually when it comes into it slips out of it again 't is like Reuben as unstable as water Gen. 49. 4. though it be not so liquid as water to be poured out as water before the Lord 1 Sam. 7. 6. Psal 62. 8. which is the proper Notion of prayer to wit the pouring out of the heart unto God there is too much of the stone in the heart that is yet undissolved into tears and tenderness Ezek. 36. 26. you will find by woful experience that your heart will not be stedfast with God but it will start aside like a deceitful bow Psal 78. 37 57. you cannot watch with Christ in praying work one hour Matth. 26. 40. you cannot serve the Lord without distraction Nor attend upon him in prayer 1 Cor. 7. 35. 14. Therefore as your heart stands need of whipping to Prayer it stands as much need of binding in prayer never did the Sacrifice stand more need of binding with cords to the Horns of the Altar Psal 118. 27. then doth your loose and slippery heart of binding with all Spiritual bonds to this Religious duty Hence it is that David begs of God Lord unite my heart to fear thy Name Psal 86. 11. he found it as hard to fix as the Chymist doth Quick-silver which hath a principle of motion in it but not of Rest and therefore you are commanded to watch unto prayer 1 Pet. 4. 7. Satan will be Interrupting you as the Pythonisse did Paul Act. 16. 16 and as the Enemies did Nehemiah Neh. 4. 17. he built and watched and watched and built So should you pray and watch and watch and pray Satan is always busiest at the best work if you stand up in prayer before the Lord he will be sure to stand up against you Zech. 3. 1 2. If you be at Gods right hand Satan will be at your right hand he will thrust himself in among the Sons of God Job 1. 6. but suppose he tempt you not your own heart so far as 't is unrenewed will be a tempter to it self and will wander from duty the Man in the Ecclesiastical History that was to have an horse given him if he could say his Lords Prayer without a wandring thought cryed in the midst of the prayer dabis ephippium you must give me the saddle too so lost both horse and saddle this divided heart Hos 10. 2. makes us lose many a duty 15. The second branch is constancy to prayer you must give your self to prayer as David did Psal 109. 4. Hebr. Vaani Tephillah but I am prayer as if he had been made up of nothing else but been a meer compound of prayer or as if he had done nothing else in all the world but poured out his heart to God in prayer Chrysostome moves this Question why David is called a man after Gods own heart more then Moses or Abraham c. And for his Answer to it he gives this Reason because he was more Conversant with God in both praying and praising work he above all others turns every providence into a prayer and his whole Book of Psalms consists either of Hosannas in praying to or of Hallelujahs in praising of his God He is the greatest favourite to an Earthly King that is oftnest conversant with him Thus David was Gods darling his special minion and favourite that was much in Gods bosom in his Divine Colloquies So that he would be up and at this praying work three times in a day Morning Noon and Night Psal 55. 17. and as if this had been too little for him he will be at it seven times a day Psal 119. 164. that is very often as often as God reard him up an Altar so oft he had ready his Sacrifice not as Formalists do that make means their Mediators in a cold careless and customary manner walking the round of duty as the Horse in the Mill but David roused himself and cryed aloud not only precem fundere but also Coelum tundere to batter Heaven by his prayers Psal 3. 4. 107. 6 13. 120. 1. 130. 1 c. 16. You are commanded in Scripture to pray always evermore every where without ceasing continually Eph. 6. 18. 1 Thes 5. 17. Rom. 12. 1. Col. 4. 2. 1 Tim. 2. 8. Phil. 4. 6. There is no duty so oft commanded as Prayer it must be your constant Trade and that Divine breath which you must constantly draw Paul speaks 1 Thes 3. 10. night and day praying exceedingly as if his practice had been nothing but prayer It may have Intermission but never any cessation in sound sense not as the Euchites of old and Monks of late hath imagined as if God would have men to cast off all care and callings and do nothing else but pray For the Thessalonians whom the Apostle bids to pray without ceasing 1 Thes 5. 17. are commanded also to work with their hands 1 Thes 4. 11. And the Apostle tells them if any will not work neither shall he eat 2 Thes 3. 10. Men cannot be as Angels in this World that need no Food no nor yet as Lillies which Christ speaks of that neither Card nor Spin Sow nor Reap toil nor take pains yet are nourished and arrayed Every good Man must have a particular calling to honour God in his Generation-work Acts 13. 36. which may not be justled out by any duty of his general calling 17. But the true sense is 1st that you should observe stated times of prayer morning and evening in this sense the word continually is used 2 Sam. 9. 7. thou shalt eat bread at my Table continually you cannot imagin that Mephibosheth did nothing else night and day but eat at Davids Table for so he had been an unparaleld Cormorant but only that he should observe his set and appointed meals 2ly 't is an Hyperbolical speech exhorting to frequency of prayer Thus 2 Tim. 1. 3. Paul remembred Timothy in prayer night and day Thus he did remember the Romans Rom. 1. 9. as before the Thessalonians 1 Thes 3. 10. you should be as frequent in Supplication with your Spiritual Father as your Spiritual Enemies are frequent in Temptation with you as the flesh world and Devil some or all do assault you continually So you had need pray against their assaults continually to fetch in strength and relief against them from God 18. The third sense is that your prayer should spread it self over all your concernments As the Temple that House
had them to enjoy such means of grace yea but one day thereof and such days of Salvation as are bestowed upon you God hath not dealt so with many Nations nor with many persons as he hath dealt with you and the Land of your Nativity Psal 147. 19 20. 't was a Special favour and vouchsafement to Israel that God committed to them the lively and life-giving Oracles Rom. 3. 2. there is a chiefly set upon it being a matter of great trust to know your Masters Will is a choice Talent There is much in that of Luke 12. 48. as there was chiefely in the other the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies to deposit or lay up as a matter of great worth The poor Pagan World lay under a long night of darkness having only the twinkling Star light of the fallen nature wherein they wander wofully yet not so wide as to miss of Hell Their Star-light indeed leaves them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable Rom. 1. 20. but cannot lead them to the Star of Jacob the bright and Morning Star nor to life and Salvation Act. 4. 12. 2. God hath Magnified above all things his name by his Word Psal 138. 2. To the words there may be Read or as our Reading is thou hast Magnified thy word above all thy Name If God Magnifie his word above all how should you Magnifie it accordingly while you have the day of Salvation 2 Cor. 6. 2. The word must be admired and highly esteemed before it have a through work upon your heart Act. 13. 48. 2 Thes 3. 1 2. You must esteem it as Job did not only above your dainties and superfluities but even above your necessary food without which you cannot Subsist Job 23. 12. 'T is better to want your daily bread that perisheth with using then this bread of life Joh. 6. 27. I had rather want meat drink sleep sight light any thing every thing said Selneccer then want the word of God and Luthers Rapture was I had rather live in Hell with it then in Heaven without it O then what a blessing do you enjoy in hearing the Word 't is Epistola Creatoris ad Creaturam Gods letter from Heaven to Man the very Reading whereof hath a blessedness annexed to it Revel 1. 3. So it be but Read both with affection and application 3. More particularly there is a three fould duty to be observed in this Religious exercise as in the former 1 Something before 2 Something in and 3 Something after In all these the heart of Man is apt to miscarry as Christ intimates in two Cautions he gives you Mark 4. 24. take heed what you hear and Luke 8. 18. take heed how you hear In the former he Cautions you about the matter of your hearing and in the latter about the manner of it As to the first of those you must be like the careful Husbandman who is very choice in his seed very Curious and Critical he will not commit corrupt seed to his fruitful Soil so neither must you lend your ear to the Devil or to any of his Chaplains Sin came into the World first by the door of the ear your great grand-Mother Eve listned more to Satans lies then to Gods truth and though the Devil be not ever Mendax a lyar yet is he Semper-fallax always decitful speaking truth only with a purpose to deceive 2 Cor. 11. 3. a cozener 4. The Devil did only Equivocate to our first Parents yet is he called a down-right lyar Joh. 8. 44 c. He began his Kingdom by a lie and he upholds it by lies to this present day O how shameful then or rather shameless are those Popish Doctors that Preach up Equivocation as a comfortable Doctrin to afflicted Catholicks calling back as it were that pest from Hell and from that old Equivocator that subtle Serpent when he was but young out-witted your first Parents now that he is old and ye young Children Eph. 4. 14. take heed he doth not cozen you either by himself or by any of his Chaplains with their finely spun Threds of Popery Christ saith my sheep hear them not for they know not the voice of strangers Joh. 10. 5 8. for they have their Senses exercised to discern good and evil Hebr. 5. 14. yea they have a Spirit of discerning 1 Cor. 12. 10. to discerne the mind of Christ 1 Cor. 2. 16. Bread from Stones and fish from Serpents and what the Chaff is to the Wheat Jer. 23-28 they hate euery false way Psal 119. 104. and 't is Impossible for them to be fully and finally deceiued Matth. 24. 24. you may know those Imposters by their lightness as well as by their lies Jer. 23. 32. they shall not profit this people at all saith the Lord and yet they may much hurt them Lam. 2. 14. loose and lewd courses as well as loud and lying discourses are the brand God puts upon Satans Spelman by their fruits you shall know them Matth. 7. 15 16. the evil communication of such as are Trumpe and Triumphant in this day do corrupt good manners 1 Cor. 15. 33. 5. As hitherto of the matter so now of the manner of hearing Herein Observe those Directions 1 Before hearing 2 In it and 3 after it First before you must prepare to meet your God in this duty also as well as in the two former to which I refer you Moreover your heart must be prepared for this duty more especially First Direct by laying aside all filthiness and superfluity of naughtiness Jam. 1. 21. 1 Pet. 2. 1 2. when you come to the sincere Milk of the Word your fallow ground must be plowed up that you sow not among Thorns Jer. 4. 3 4. If your stomach be soul and clogged with bad humours you first purge it before you feed and fill it otherwise what-ever you Eat will but nourish those corrupt and morbifick Humours so will it be with your Soul when 't is clogged with Sin Christs Market is then fore-stalled and your heart so fraught with false Lovers and like the Inn at Bethlehem so full of other Guests that there will be no Room for Christ Luke 2. 7. There is much unsuitableness betwixt a filthy Spirit and the pure word of God and therefore must you put away all filthiness both of flesh and Spirit 2 Cor. 7. 1. never to have any more to do with your idols Esa 30. 22. pull up every weed and cast it away to prepare for the seed the House must be swept clean for Entertaining the King of glory 6. The second Direct about preparation is you must lay aside not only all filthy Sins but also all worldly thoughts and cares of this life which will choak the seed of the Word Mat. 13. 22. Especially when those Thorns overtop the Corn which naturally they will do 't is good ground indeed 't is a good heart wherein grace over-tops corruption and not corruption grace Wherefore lay Gods charge upon Worldly
cares that they stay at Church-door with Bernard and at the foot of the hill of God with Abraham as above but they must not go up or in with you if they presume to press in with you drive them away as Abraham did the Fowls that disturbed if not defiled his Sacrifice Gen. 15. 11. The Rabbies say that in the Temple though there was much flesh for Sacrifice used in it yet not so much as one Flie was seen stirring there So not a wandring thought should appear stirring in your worship especially considering you are the Temple of the Holy Ghost so should not think your own thoughts Isa 58. 13. in Gods Temple have more of Sabbath thoughts on week-day then week-day thoughts will less trouble you on sabbath-Sabbath-day 7. The third Direction for preparing your heart to this Religious duty is beware of a prejudiced Spirit either against the person Teaching or against the Doctrin Taught 1. You may not have a prejudicate opinion against the Teacher if once you distast his person you can never relish his Doctrin the best of Ministers are exposed to prejudice even Christ himself that Palmoni Hamadabber Dan. 8. 13. or Prince of Preachers was personally cavilled at viz. Is not this the Carpenter And can any good thing come out of Nazareth c. If this did befal that green Tree what can the dry expect Mark 6. 3. Joh. 1. 46. Luk. 23. 31. Hence Paul admonished Timothy so to behave himself in the Church of God that none might despise his youth 1 Tim. 4. 12. this is a great Impediment to a prospering and profitting Gospel the Heathen could say Inter senum deliria Juvenum praejudicia cadit Respublica 'twixt the dotage of old men and the prejudice of young men the Common-wealth falleth O that we had not cause to say that betwixt those two cadit Religio the common Salvation falleth the plainest Preachers are exploded by such as if they stood not in need to be put in Remembrance of those things they know 2 Pet. 1. 12. The end of Preaching is not only to inform the Judgment but also to reform the affections not only to teach Men what they know not but also to stir them up to Practise what they know 'T is ordain'd for this as well as that 8. Neither 2ly must you have prejudice against the truth taught as those of Itching ears 2 Tim. 4. 3. not abiding sound Doctrin as fore eyes not enduring the Sun-shine the fault is not in the Sun but in the eyes so 't is not in the Doctrin but in them which savours no Doctrine save that which suites with their Itching tempers being not willing to frame the heart to the Word but rather desirous to have the Word framed to the heart Thus Carnal men despise Prophecying 1 Thes 4. 12 20. and plain Preaching is foolishness to them 1 Cor. 1. 21. though it be under the blessing of a Divine Institution in that phrase It pleased God which is not so Solemnly set upon bare Reading the Word you may indeed and must try the Spirits 1 Joh. 4. 1. and prove all things in Order to the holding fast of that which is good 1 Thes 5. 21. as those well bred Bereans did Act. 17. 11. and if you find the grain good never quarrel with the seeds-man Elias's food was acceptable to him though unclean Ravens were his Servitours and Currant Coin is not to be refused though from a Leprous hand yet 't is ever best from a Barnabas Act. 11. 24. of all others 9. The fourth Direct herein is beware of presumption as well as prejudice that you come not to the word with an heart resolved before hand what to do let God and his Ministers say what they please Jer. 2. 25. so as to take your own way and to follow your own course Jer. 44. 16 17. as if you scorn'd to bend to truth this is proud obstinacy or stubborn pride which you must abandon Say not you know enough already for you know nothing yet as you ought to know 1 Cor. 8. 2. you must become a fool for Christ 1 Cor. 2. 18. and sit down at the very foot of God Esa 41. 2. to receive his Law Deut. 3. 33. Thus Mary sate at Jesus feet and heard his Word Luk. 10. 39. great Naaman will learn good from a little Maid 2 King 5. 2 3 4. c. Bring along with you a bored ear Psal 40 6. and a bowing heart as Samuel speake Lord for thy Servant heareth 1 Sam. 3. 10. as Saul said Lord what wilt thou have me to do Act. 9. 6. In a Word pray to God that all this may be done that he would bless the Word both for the killing of Sin and the quickening of grace c. Do you beg a blessing on the food of your body and not of your Soul Prov. 2. 3 5. cry after it this is your life Matth. 4. 4. Esa 38. 16. Joh. 6. 63. 10. The second thing you are to mind is concomitant as the first things preparation the second is performance to wit wâ—â—â— is required of you in this Religious duty and 't is threefold 1 Attention 2 Intention and 3 Retention 1 Attention of the ear 2 Intention of the heart and 3 Retention of the Memory 1 of the first of these to wit Attention of the ear The ear is the sense of Faith as the eye is the sense of love Faith comes by hearing Rom. 10. 17. God makes the ear to be the Organ of our Salvation in working Faith by hearing the word as it was the Instrument of our destruction when our first parents lent their ear in listening unto Satans lies the Milk of the word is not to go in at the mouth but at the ear the ear is the Instrument to take in God by and not the eye Exod. 33. 19. Moses desires to see Gods glory Ver. 18. no saith God I will proclaim it and accordingly he doth so Exod. 34. 6 7. and thus likewise God doth testify to Elias in a still small voice not in visible things as fire and Earth-quake but in a voice which is Audible 1 Kin. 19. 11 12. both those Instances teaches you that teaching by a voice should be the principal means to bring your soul to the saving knowledge of God Moses thought that his seeing of God would much confirm him as Papists thinks of their seeing of Pictures and Crucifixes but God Rectifies Moses errour and proclaims himself the Lord Rectify the Popish mistake also 11. Hearing prevail not neither will Seeing no not your seeing a man from the dead Luke 16. 27 31. the Jews were so far from believing when they saw Lazarus raised from the dead that they would have kill'd him for no other fault but because he who had been dead was alive again Joh. 12. 10. their seeing of such an one was so far from working Faith in them that it Transported them into fury and into such sublime malice and
Divine Worship must have a Divine Warrant this is principium eternoe Veritatis a maxim of everlasting truth and will prevail against all contrary assertions And assuredly there is no duty next to Prayer that is more pressed both in the old and New Testament by the most holy God although it be so little practiced by Sinful Man But waving the old Testament precepts which are liable to more exceptions the New Testament precepts are most cogent and they are principally three Eph. 5. 19. Col. 3. 16. and Jam. 5. 13. that in the mouth of three Witnesses this great truth might be established 3. The second Argument is taken from Divine presidents waving the Old-Testament in this also as before in Divine precepts and they are three likewise as Mat. 26. 30. Act. 16. 25. 1 Cor. 14. 15. The Example of Christ himself is the Regula Regulans rule ruling and the example of the Apostles is the regula Regulata rule ruled You cannot Write after a better Copy then after Christ and after his Apostles so far as they followed Christ His Pattern is for your Practice and he will not be a Saviour to you for happiness unless he be also a Samplar to you for Holiness you must either tread in his steps here in this world or you shall never lodge in his bosome in the World to come and you should follow them who through faith and patience do now Inherit the promises Heb. 6. 12. Follow the white-side though not the dark-side of this cloud of Witnesses Heb. 12. 1. 4. The third ground is Antiquity pure Antiquity This may give light when all other lights are out the laudable and comely customs of the primitive Church ought to be observed 1 Cor. 11. 16. as Water the neerer that it is to the Spring the purer doth it run in the stream so is Antiquity in customs the neerer to the Apostles times before the man of Sin arose to fowle them with his fowle foot Ezek. 34. 18. Rev. 13. 1. the purer they are and so are justly deserving a due esteem and diligent perusal in matters of fact which they must needs know better then others after them 'T is true the universal practice of Churches is no Rule for the word of God is the only rule and custom without truth is but a mouldy Errour and as a Cipher without a figure yet when the customes of the Church are backed with both Divine precepts and Divine presidents It should ever strike a Reverence upon the heart Gods word is truth Joh. 17. 17. and 't is that which must institute all Ordinances such customes as hold not a consonancy to the word are vain Jer. 10. 3. and ought to be abolished but in the duty of Singing custom and truth meets together 't was the practice of him that was truth it self and primum Cujusque Generis est mensura Reliquorum the first of the kind is a Rule to all the rest Christ was first in this Gospel-Ordinance and the Primitive Churches followed him herein as Justin Martyr Tertullian and others testify having their Cantus antelucanos Singing praises to God and Christ before day 5. The fourth Reason for reviving this Gospel Ordinance is the universal Obligation that lyeth upon all to performe it 'T is a natural duty as well as instituted and moral duty hence all lys under the Obligation of it Even all Creatures that receive mercy from God should return duty to God let every thing that hath breath praise the Lord Psal 150. last to wit in their kind and after their manner yea the whole Creation all the works of God whether Reptilia Aquatilia terrestria ceu Coelestia creeping things Fish Fowle Beasts below and Stars above shall praise God Psal 145. 10. all joins in consort with the Saints in praising work 'T is indeed chiefly Mans work as he is Gods Master-piece and endowed with both Speech and Reason above other Creatures Yet 't is not Mans duty only though it be his chiefly all Creatures do owe an Homage of praise to their Creator and all men may know either by the light of nature that this duty is natural or by the Law of God that it is moral besides what hath been said of ' its Institution in the Gospel 't is pitty that Man should rob God Or as the Hebr. is Mal. 3. 8. will Adam pillage Elohim to wit of his praise and 't is the greatest pitty that this should be done not only by Adam in general but also by any of the best of the Sons and Daughters of Adam 6. The fifth Argument is the Excellency of the duty above bare Reading Singing the word of God in meeter is fuller of Vigour and Spirit then Reading it in prose which of it self and in ' its own nature is a far more saint and seeble strain and hath not that sweet delectation in it to the Godly mind as frequent experience doth easily demonstrate how oft is a gracious Soul even elevated herein above it self thus David had his unspeakable ravishments in this Ordinance and therefore as being much vexed with his own natural dullness he stirs up himself as Deborah had done before him Judg. 5. 12. Awake Deborah Awake utter a Song So he awakes his tongue which he calls his glory his harp and his heart too for this duty wherein he found so much sweetness Psal 57. 7 8. 108. 1 2. 104. 33 34. 119. 103. 7 David did not only raise himself up from his indisposing drowsiness going out with Samson to shake it off from him Judg. 16. 20. but he reckons Gods statutes which he made his Songs in the House of his Pilgrimage to be better to him then thousands of Gold and Silver Psal 119. 52 54 and they were the rejoysing of his heart as his best inheritance Ver. 111. Thus should the word of Christ dwell in you Richly Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in you It must be in you and in you again well digested and turn'd into juice and blood and this cannot be so well effected by a bare and cursory Reading the Word as it may be by Singing it wherein there is a distinct and fixed Meditation upon it and upon every Syllable of it while 't is leisurely founded out by the voice the longer that you ponder it in your mind the more likely may it have a strong influence on your affections this pausing and pondering doth chafe supple and work the word into your Spirit and so makes it both a refreshing and a ravishing Ordinance to you having a more spriteful violence upon your heart then bare Reading for hereby Gods word takes a deeper Impression upon you and those things that you did know before come to be better known and more graciously understood the Spirit of God Sealing them upon your Soul then doth the word of Christ dwell in you Richly and you give rich and liberal entertainment to it and you will account all other but
for it 2. Consider secondly the Scituation of it as the fourth Commandment is placed by God himself in the close of the first Table so likewise before the front of the second Table it stands in the midst of both to show you that the Observation of both Tables in the Decalogue depends much upon the Sanctification of the Sabbath which hath influence on both Tables for as the immediate honour and worship of God which is brought forth and swaddled in the three first Commandments is suckled and nursed up in the bosom of the Sabbath so the keeping of the Sabbath is the best expedient and the most blessed help for the keeping of all the six following Commandments thus it appears that the Sabbath is caput Compendium Religionis omnem Dei cultum in se Continet 't is the head and Epitome of all Religion containing in it the whole worship of God and the whole duty of man respecting both his holliness to God and his righteousness to men 3. The third Consideration is the Influence of it that Religion and the power of Godliness is just as the Sabbath is as the Observation of the Sabbath finds reception accordingly doth true Christianity decay or flourish in Persons Families Towns Cities Kingdoms and Countrys It decreases or increases just as the Sabbath is esteemed or disesteemed This might be demonstrated without difficulty both by Scripture and Reason or Argument as well as by Experience moreover 't is richly worth your Observation that when the Children of Israel broke the fourth Commandment only in the matter of gathering Manna the Lord taxeth them for the breaking of all the Commandments Exod. 16. 28. because he that makes no Conscience of breaking the Sabbath will not stick when it may serve his turn at the breaking of any other Commandment he stands alike affected unto all the whole Law is but one Copulative Ezek. 18. 10 11 12 13. 'T is like a Chain that is dissolved by the loosening of one link that an offence in one makes guilty of all Jam. 2. 10. All Sins flow from the same corruption as Temptation draws it out he that breaks one especially this fourth habitually breaketh all not so Actually 4. The fourth Consideration is the stamps on it that as the Sabbath is the Mother of Religion So God hath put four Immortal stamps upon this precept that concerns it above all the other nine precepts as 1 It hath such a Preface before it as none of the other hath to wit Remember 2 Whereas the other nine are delivered either negatively as most of them are or positively only The fourth is delivered both ways 3 Whereas the other Commandments are delivered to a mans person only Thou and Thou This is not to our persons only but to our Families and Relations also Thou and Thine Thou and all Thine 4 It hath more grounds and Reasons alledged in it to enforce the Observation of it then any other precept as 1. ' Its own Equity 2. Gods bounty 3. His own Example and 4. The days benediction Those four Immortal stamps and Characters of Authority you must neither forget nor neglect much less the Sabbath but remember to sanctify it the Gentiles as well as the Jews are obliged to observe it seeing the ground of it is general to Gentiles as well as to Jews and the Equity of it perpetual for the Commemoration of Gods Creation of the World and of Christs Redemption of it have both an Universal and an everlasting Equity in Them 5. Consider fifthly the sense of its preface Remember imports three things 1. The Antiquity of the command as 't is said in another Case 1 Chron. 4. 22. These are ancient things almost as ancient as the World it self Gen. 2. 2 3. and the ceasing of Manna on the seventh day Exod. 16. 24 30. plainly shews that ab ipsius Mundi primordio invaluisset Sabbati Observantia the Sabbath was kept from the beginning of the Creation before the promulgation of the Law at Sinai Exod. 20. which was added because antient things are apt to wear out of the mind of Man and the Devil had endeavoured to blot out the Remembrance of the Sabbath and of the Creation in the long-lives of the Patriarks that so he might Usher in that foolish conceit of the Worlds Eternity so cryed up by some Heathen Sages though decryed and exploded by the wisest of them 2. It implies the weightiness of the Command 't is not left either to your pleasure or to your leisure or liking as a frivolous or indifferent thing that may admit either of a dispensation or a discharge but among all your other necessary duties you must Remember this duty of weight and of great importance and 3. It Imports mans proneness to forget it ever since his memory was wounded by the fall therefore is he oft call'd on to remember Alas you will forget it thinking yourown thoughts c. before you be aware 6. Consider the morality of it the fourth Command doth indeed consist of some things Temporary and Ceremonial and so by consequence changeable peculiar to the Jews as 1 Not stirring out of their places Exod. 16. 29. 2 Not kindling of Fires Exod. 35. 3. 3 Nor carrying burdens Jer. 17 21. Neh. 13. 15 16 17. So likewise their Sabbath was 4 A sign 'twixt God and them Exod. 31. 13. Ezek. 20. 12. and 5 In remembrance of their deliverance from Egypt Deut. 5. 15. Yea lastly there Seventh day was to be Observed with several Rites Num. 9. 10. all which are Typical and so Temporary and Changeable besides all these appendices there is another part of it which is moral and perpetual as 1 That there should be a day of Sabbatizing or Resting as the Word Sabat signifies 2 That this day should be kept holy to the Lord and 3 That a Seventh day should be observed as an holy rest not this or that particular Seventh day but one of the Seven For 1. The precise time of the Seventh-day from the Creation is lost by the Suns standing still in Joshuahs days and by ' its retrograde Motion ten degrees in Hezekiahs days Josh 10. 13. Esa 38. 8. Hence some think that our Lords-day is the very same numerically with the Seventh-day if so then we keep Gods-day commanded here 7. Again secondly as the Suns standing still and running backward made an alteration in the course of the universe and so did lose as to us that precise computation of the Seventh day So likewise should that precise part of 24. hours from the Creation of the Seventh-day belong to the morality of the fourth Commandment then such as Travel by Sea either East or West to such and such degrees are obliged to Impossibilities for by the distance of Climates they may gain or lose half a day or a whole day as Sir Francis Drake did who putting a girdle about the World in his Sea-Voyage though a critical measurer of time yet through the
58. 13 14. Psal 37. 4. 21. The ninth and last Direction is be careful to close up the Sabbath with a gracious frame of heart when with Zacheus you have got a view of your sweet Jesus from top to toe upon the Sycomore Tree of some Gospel-advantage though low of stature in your self this is your after duty be sure you take Christ home with you and joyfully receive him there as he did Luke 19. 3 4 5 9. he is you 'l find the most blessed guest that brings Salvation with him as well as a Supper Rev. 3. 20. Reflect then upon the whole carriage of your heart all the day and falling down upon your knees 1 Beg pardon for your drowsiness or distraction for your want of fervency of Spirit in serving the Lord Rom. 12. 11. And a Sabbath frame of Soul 2 Return praise for the Angels moving the waters in order to any healing either the weakness of your grace or the strength of your Corruption lose not the warmth of the day in the cool of the evening for want of watchfulness and let Sabbath day thoughts abide with you all the week-days then week-day thoughts will less trouble you on the Sabbath day Of family-Family-Duties the first Pregnant Considerations second Practical and profitable Directions CHAP. XII 1. HItherto of the walk of a Christian in personal Holiness a short discourse of his Relative Holiness in the close of all Consider the first 't is true a man is what he is in private and in personal Actions habitually either good or evil and 't is as true that a man who is good privately and personally cannot but be good Relatively also he will labour to be good in all Relations be will desire and endeavour to be holy as a Father as a Husband and as a Master this holds true in all other Relations Superiour Inferiour or Equal as a Wife as a Child and as a Servant Yea as a Magistrate and as a Minister c. All persons are Really what they are Relatively unsound hearts like the Piller of smoak in the Wilderness will have a dark side as well as a bright because they be not what they seem to be they be not to God what they seem to be to men you may not be like the Candle in a dark Lantern that gives but light one way but rather as the Candle set upon the Candlestick that disperses its light every way into every corner of the House you must not be diligent in one Relation and negligent in another but be holy in all Relations wherein God has set you 2. The second Consideration is Religion in Truth disperses it self into every Relation and makes the New-Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick-Creature for the good of others a blessing Gen. 12. 2. to Family Relations and so by consequence to both Church and State whereof a Family is the Epitome being as the Philosopher saith the first Society in Nature as before the flood both were bound up in private Families as in a little volume so now the way to have both good is to have Families good whereof Churches and Kingdoms do consist to make them as great Folios Religious Families are blessed nurseries out of which are transplanted a good Son into one place a good Daughter into another and these bring a blessing along with them to those several places as Jacob did to Laban Gen. 30. 27 30. and Joseph to Potiphar Gen. 39. 23. those two blessed branches of the Patriarks Families though transplanted into a Forraign Soil carries a blessing to Forraign Countreys 3. The third Consideration is seeing 't is the Lord that sets the Solitary in Families Psal 68. 6. and appoints the bounds of your habitation Act. 17. 26. the placing of persons in this or that place and habitation is from the appointment of the Lord thereof as your being so your dwelling is from the Lord and this is not for wordly conveniency only but for the worship of God Deut. 6. 6 7. 11. 18. 19. which is your homage and quit-Rent you must pay to the Lord of all Act. 10. 36. Prov. 3. 6. Deut. 26. 17. Gen. 18. 19. Hereupon every new house was to be dedicated to God Deu. 20. 5. with Prayers and Praises as David did his Psal 30. title and as all should be Sanctified 1 Tim. 4. 5. the walls of your house are ever before the Lord Isa 49. 16. and therefore Holiness to the Lord should ever be writ upon them Zech. 14. 20. that your house may be as the house of David Zech. 12. 8. Psal 101. 2. and as Melanctons Prince a Church Court and Academy 4. The fourth Consideration is in two branches 1. Keep out Sin that grand trouble house Job 5. 24. 11. 14. 22. 23. do you visit your habitation 't is a great mercy deny'd to many put Iniquity far from your Tabernacle by Repentance and Reformation and while God fills your house with good things do not you fill it with evil Sins O let not this be your kindness to your friend 2 Sam. 16. 17. O do not thus requite the Lord Deut. 32. 6. your house should be all built of Irish-Oak as it were which cannot endure any venemous Spider to come near it 2. You must keep in the Ark as well as keep out Sin thus did David Psal 101. 2 3. he would set no wicked thing before him yet he did the holy Ark before which he danced with all his might 2 Sam. 6 14 16 17. 5. That you may be rightly guided in this last walk of a Christian to walk in your house with a perfect heart as David did Psal 101. 2. and both keep out Sin and keep in the Ark to wit Religion as Obed-edom did and was blessed for so doing 2 Sam. 6. 11. take these following directions the second thing propounded which relates First to the Governours of a Family and Secondly to the governed in it First to Governours the 1 Direction is wheresoever God hath set out the bounds of your habitation Act. 17. 26. though God say to you as Gen. 49. 13. Zebulun shall dwell by the Sea-shore an unruly Neighbour and that yields no good Air and it may be not an house to your liking in all things yet say this is the place appointed me of God and having God for your Portion there cry with David your lines are fallen to you in a pleasant place and that you have a goodly heritage Psal 16. 9 6. Gods company to give all good things to you Math. 7. 11. and to take all evil things from you makes a Cottage yea a Cave to become a Stately Court and a Princely Palace for where the King is there is the Court though you have not all to your mind yet this will make you say you have all as Jacob Gen. 33. 11. as Paul Phil. 4. 18. in having him that hath all yea though you have nothing in comparison yet possessing all things in him