called the polluting of the Sabbath Ezek. 22. 26. Esa 58. but what neede wee goe further then the commandement it selfe It is one of the lawes giuen immediatly from God not mediately by Moses as the Ceremonies were Deut. 4. 13. 14. it was written with Gods owne finger in Tables of stone Exod. 31. 18. Put into the Arke Couered with the mercy seate as containing part of the sinnes nayled to Christs Crosse and therefore not any that serued to the expiation of sinne in the shadow one of the ten words or precepts which if you teare out you can make of the rest but nine and so giue God the lye Deut 4. 13. Let the words of the precept speake for its authority The word Zacor is indefinite is in English to remember because we are bound for euer to remember this matter as saith R. Elias Remember shewes also that this as the other commandements was ingrauen in the hearts of the fathers and that it was inioyned before and obserued though easily neglected by corruption Exod. 16. Remember to keepe it holy the end of the commandements is moral Sixe dayes shalt thou labor if the permission of the sixe dayes labor appertaine to vs do not the sanctifying of a seuenth We are no lesse charged on the Sabbath to worship then permitted on the sixe dayes to follow our ordinary calling if the Commandement be Ceremoniall Idlenesse is the best Christianity in the sixe dayes It is the day blessed sanctified now so long as wee need the meanes with the blessing of God on them for our recouery out of sinne and our continuance in grace so long we neede some speciall day to which God hath promised a blessing in speciall But you will say the Iewes Sabbath was blessed but where find ye our Sabbath blessed I Answer in the Commandement which saith not the Lord blessed the seuenth day but the Lord blessed the Sabbath day be it the seuenth or the first day of the weeke which hee shall giue in charge and hallowed it in a word this commandement was giuen and charged vpon the strangers and I doe remember that a stranger was bound to obserue the Ceremoniall law If any say can you shew where this is Commanded or confirmed in the New Testament I Answer I can Mat. 5. 18. One iot or one title of the law shall not perish and verse 19. Whosoeuer shall breake one of the least Commandements and shall teach men so shall be called the least in the kingdome of heauen I will close this with the saying or Irenaeus in his 4 booke agaiâ—st heresies the 31 Chapter God needed not the loue of man but man was destitute of the glory of God of which by no meanes he could partake but by that obseruance which is owing towards God for this cause Mâ—ses saith choose life c vnto which life prepaâ—ing man the Lord himself by himselfe spak the words of the Deâ—alogue to all like therfore they remain with vs in like maner receiuing extent and increase but not dissolution by his comming in the flesh But the precept of bondage he commanded the people by Moses apart fit for their disciplining These precepts which were giuen to them for bondage and a signe he hath girt about with the New Testament of liberty but whatso are naturall and common to all he hath increased our knowledge of God as father our adoption our loue our obedience to his word without turning away the face abstaining euen from the lusts of euill workes our feare child-like So our liberty is not giuen as a cloke of maliciousnesse but to the propitiation and manifestation of faith To plead Christs comming to this and to blot out one of the ten commandements is to vse Christian liberty for a cloke of wickednesse according to this man of God 2 For the change of the day The first day of euery weeke is the Christans Sabbath it is easily prooued to be diuine it is called in Scripture The Lords day Rev. 1. 10. as the Holy Supper of the Eucharist is called the Lords Supper 1 Cor. 11. 20. First instituâ—ed by the Lord and in its vse râ—ferred to the Lord for who could change the day of the Sabbath but hee that is Lord of the Sabbath that is Christ Mark 2. 28. the practise of our Sauiour and the Apostles who appâ—ared on this day hâ—ld their assemblies on this day conuinceth it sufficiently to bee commanded by our Lord and Sauiour Ioh. 20. 19. 26. Act. 2. 1. and 20. 7. 1 Cor. 16. 1. 2. and reasons strong and many may bee giuen the Commandement that a seuenth part of our time be consecrated to God is morall as we haue before prooued therefore the Institution of the Lords day could not be deferrâ—d one whol weeke for the Iewes Sabbath in respect of the determination thereof to the seuenth day was abrogated de iure in Christs death if it were deferred to the Apostles ordination though then also it were diuine for they had the spirit of Christ yet the Church must haue beene â—eft destitute of a Sabbath for a time and onâ—ly nine precepts haue stood in force for that space Againe it is not â—asie to cast off what some Ancients haue vrged from that place Psal 118 24. This is the day which the Lord hath made for Christ himselfe tells vs that his resurrection is handled in that place Matth. 21. 42. and who should appoint the day of worship in the New Testament but he that instituted the ordinances of the Nâ—w Testament and from whom all blesâ—ing vpon all worship is to be expectâ—d We will therefore in obedience to our Sauiours institution with the Ancient Church call this day the Lords day the day of bread the Dies dominicus dies panis dies Lucis day of light and wish that neuer any should reckon of the fourth Commandement as otherwise then morall Thus of the Authority I pray you hide not your eyes from seeing it that so you may receiue the Duties of this day The duties of the Lords day are the duties of the Sabbath both for the matter and manner of performing Take then your duty thus it is referred to these two Considerations 1 What is charged on vs. 2 On whom it is charged For the first wee are charged to Prepare for the Lords day or the Sabbath Keepe it For preparation we are bound 1 To Râ—member it before it come and to obâ—erue it as the word is vsed in the repetition of the Law Deut 5. that is both to informe our iudgâ—ments of the Authority of the day and to be mindfull in euery respect to keepe the precept aswell as any of the other watching against our naturall corruption which nor cares to vnderstand nor minds to obsâ—rue this Holy rest 2 To fiâ—ish our workes on the sixe dayes as God did his doing all we haue to doe Gen. 2 2. For if through our negligence a necessity be contracted of
doing some worke on that day then though the worke must be dâ—ne yet thou offendedst in thy negligâ—nt preparation Thou mâ—st so contriue thy worldly affaires that they trouble thee not with cares nor call thee to labour but on the other side remember so to laâ—our that the day before the Sabbath may haue lesse imploymâ—nt then any other so thy worldly affâ—yres shall no way incroach vpon the bounds of that day which the Lord hath 〈…〉 t aâ—art for himselfe nor breake into the Lords inclosure 3 To examine our selues for our sinnes especially those of the weeke repent washing euen our garments and drawing neare with the best holinesse we can get Gen. 35. 2 3. Psal 26. 6. Neh. 13. 22. We finde a fiue sold triall layed vpon the Christian He that would obserue this duety must keepe his Christian watch 1 Daily Psal 4. 2 Before the Communion 1 Cor. 11. 28. 31. 3 In time of humiliation publike or priuate when any heauie iudgement is sought to be remooued Lam 3. Zeph 2. 4 In the time of sicknesse when wee are summoned to leaue this world Esa 38. 5 Weekely before the Sabbath this here 4 To reforme all household iarres betweene husband and wife Parents and children Master and seruant for these hinder our prayers and Leauen our hearts and our Sacrifices Lev. 19. 3. 1. Pet. 3. 7. 1 Cor. 5. 8. Can God bee worshipped aright in his house when people liue not quietly dutifully and louingly in their houses Domesticall grieuances extend their infection to the pollution of Gods Sabbath Doe this thou dost prepare For the obseruation of the day when the Sabboth is come it must bee kept to this end there are charged vpon vs three duties first rest secondly the sanctification of the day thirdly the meanes of sanctifying the day 1 The first duty is that wee rest that day and so there is required a three-fold rest the rest of the body from workes of labour and worldly businesse in our particular callings and from workes of pleasures and recreations Esa 58. 13. the Lord saith that the Sabboth is then consecrated as holy when we neither doe our owne waies nor finde our owne pleasure nor speake our owne words vnder those words the finding our owne pleasure is condemned all recreations though they be honest and lawfull at other times vnlesse you call those onely recreations of which the Apostle Iames speaketh chap. 5. verse 13. If any be merry let him sing Psalmes To carry burdens and buy and sell on the Sabbath is to keepe the Sabbath of the men of Sabbathum Tyriorum Ashdod and Tyrus Neh. 13. 16. 20. 10. 31. God forbid it should bee heard of in Israel it would kindle an vnquenchable fire in our gates and deuoure our pallaces Ier. 17. 27. To rise vp to play and sit Sabbathum aureivituli downe to eate and drinke on that day were to keepe the Sabbath of the golden Calfe Exod. 32. 6. Obserua diem Sabbathi non carnaliter non iudaicis delicijs qui otio abutuntur ad nequitiam melius enim vtique tota die foderent quam tota die saltarent obserue the Sabbath day not carnally not with Iewish delights who abuse their leisure to naughtinesse for better it were no doubt they would digge the whole day then dance the whole day If you hold it vnfit to digge this holy Father S. Augustine holds it worse to dance that day The rest of the soule is required Sabbathum satanâ— from the workes of sinne which are euery way our owne workes Heb. 4. 10. and euery way seruile Esa 56. 2. Euill actions on this day are double iniquities such a Sabbath kept is a Sabbath for the Deuill The rest of cattell is required Sabbathum Boûm Asinorum that mercy may be shewed to the Beast and all occasions of mans labour may bee cut off for that day 2 The second duty is the keeping of the rest to sanctifie the day in workes of holinesse otherwise as bodily exercise profiteth little so bodily rest will profit as little What is rest enough is this a Sabbath or acceptable day to the Lord to goe fine and doe nothing Thine Oxe and Asse may keepe a Sabbath then as well as thou Diues himselfe could affoord that this precept should be morall Adde holinesse then to thy rest and rest that thou maiest be bound for the workes of sanctity but what are they They are the duties of piety and the workes of mercy The duties of piety are either publique or priuate the publique duties are these to heare and preach the Word with application to sing Psalmes to pray with the congregation catechising receiuing and administring of the Communion to be present at the administration of Baptisme and discipline this latter is a worke for the Sabboth though not for euery Sabboth The priuate duties haue either reference to the publique or are seuerally required those that haue reference to the publique are duties to be done before we come to the congregation or after Before wee come 1. wee ought to reade or heare the word read or to meditate on some part of it Blessed is the man in whose heart are thy wayes they goe from strength to strength euery one of them in Syon appeareth before God in thy walke to Gods house if thou wouldest be blessed Gods waies must be in thy heart 2. Wee must pray both for our selues and for the Minister for our selues our requests should be chiefly for these three things 1. for pardon of sinnes confessing and bewailing and laying aside malice guiles hypocrisies enuyings euill speakings and all superfluity of naughtinesse 1 Pet. 2. 1. 2. Iam. 1. 21. These sinnes will dis-sauour and dis-relish the milke of Gods word and keepe vs for feeling the sauing power and ability that is therein 2. For increase of grace 3. For Gods blessing on the meanes For our Minister our prayer should bee that hee may come to vs in the fulnesse of the blessing of the Gospell of Christ Ephes 6. 19. Rom. 15. 29. these duties before After the publique assemblies is required 1. examination of our selues and our charge for our selues that practise of Dauid must bee ours I thought on my waies and turned my feet vnto thy testimonies Psal 119. 59. For our charge we should whet the doctrine vpon their hearts and set an edge on the word deliuered by familiar conference Deut. 6. 7. True it is conference with others may be betweene teachers and hearers Mat. 15. 16. and betweene hearers whether equals as in Mal. 3. 16. or superiours and inferiours as the King and the Subiect 2 King 3. 11. and master and seruant 2. The searching of the Scripture vpon that wee haue heard not receiuing the doctrine of a Paul vpon trust Act. 17. 11. 1 Ioh. 4. 1. 1 Thes 5. 21 But prouing all thiâ—gs and holding â—ast that which is good especially good for vs 3. Pondring it in our hearts
as did the blessed Virgin and hiding it there for practise as did Dauid Psal 119. 11. 4. Prayer alone or with others Neh. 13. 22. These duties hâ—ue reference to the publique The duties seuerally required are foure first familiar conference of things pertaining to the kingdome of God not speaking our owne words that day Esa 58. 12. secondly the catechising of our families thirdly the singing of Psalmes Psal 92. 2. fourthly meditation on the word and the workes of God as vpon the workes of Creation of Redemption of Prouidence for his Church against the enemies therof Ps 92. of the riches of his house and the flourishing in righteousnesse of all that are planted in his coures Psal 92. the latter end this for piety The workes of mercy are eyther for the publique or the priuate In the publique are collections for the poore 1 Cor. 16. 1. In priuate mercy respecteth the temporall life as the workes abâ—ut sicke persons almes the meating of cattell the preseruation of things that otherwise would perish or it respecteth the spirituall life as to teach the ignorant reclaime the erronious admonish the backward exhort and perswade the delinquent rebuke the offender comfort the distressed giue counsell to them that need and seeke it and to reconcile them them that are at variance These are the workes of sanctity but when are they done in a Sabboth like manner I answere when they are done 1 With readinesse and delight louing to be his seruantâ— and to doe his worke vpon his day Esa 56. 6. 58. 13. calling the Sabboth a delight the holy of the Lord honourably without which God takes himselfe not honoured this delight is to bee expressed in the publique duties 1. by being there with the first Esa 2. 3. Ezek. 46. 10. 2. by auoyding all vnseemely gesture sleepinesse drowsinesse and all wandring thoughts 3. by waiting for the blessing to be put vpon vs by the Minister Numb 6. 23. 27. But chiefly see thou solace thy heart in the inward rest which is the Sabboth Sabbathum secretum of the true Israelite who worships God in spirit These call this day desiderium dierum the desire of dayes 2 With speciall obseruance not onely to the rest but also to the sanctification of the day that no duty be omitted nor the day any way prophaned tending our hearts and words 3 With sincerity obseruing it in our dwellings as well as in Gods house within our gates as well as within his doores Leu. 23. 3. spending the whole day morning and euening on Gods worke Psal 92. 2. Doing all with as much diligence and earnest labour for the meat which perisheth not as we doe on the weeke day for the meat which perisheth and as we looke our seruants should not serue vs an houre or two in the day or slightly 4 With beliefe that God will blesse that day and the duties thereof to the increase of grace Gen. 2. 2. Ezek. 20. 20. 46. 2. 5. resting on the promises he hath made in Esa 56. 5. 7. 58. 14. The third thing respects the meanes of sanctifying the Sabboth and so there is required 1 A place to assemble together Leuit. 19. 30. Psalm 132. 1. 2. 5. 2 Persons fit for the duties such as are able and apt to teach 1 Tim. 3. 2. For where vision faileth the people perish Pro. 29. 18. And prophecying or preaching that is giuing the sense and applying the word for instruction correction comfort and reproofe is the gift of the spirit that should be vsed in christian assemblies 1 Cor. 14. 3. 4. 5. 24. 28. What alterations haue beene for want of prophecying see in these places Iudg. 17. 7. 1 Sam. 14. 2 Chro. 15. 3. 2 King 17. 15. Therefore let vs be so farre from enuying the increase of their number and gifts that rather Moses wish be ours Would God all the Lords people could prophesie Numb 11. 19. 3 The maintenance of both the places and persons Thus we see what is charged on whom it is charged followeth 2 These duties are charged Thou thy sonne and thy daughter on all but chiefly on the Magistrates and Masters of families who must nor onely doe the duties of the Sabboth themselues but cause others to obserue them in respect of all outward conformity that none within their gates that is within their precincts iurisdiction power habitation or charge be suffered to violate the rest or prophane the day The example of Nehemiah is worthy imitation of all in authority of which you reade Neh. 13. 16. 19. where wee may see especially these two thiâ—gâ— that it belongs to all Gouernours of Families Townes Cities and Countries to prouide that the whole day be kept and all occasions as neere as may be of the prophaning of the day he cut off and that the preparation for the Sabbath bee not neglected much lesse then may any in place impose such harâ— labor and so extreame on the day before or the euening of the Sabboth as disableth for the duties of that day Againe that he offendeth exceedingly that hauing power reformeth not the abuses of this day Hitherto of our duty to God our duty to other men followeth §. XIX Of our duty to all men as it concernes the right dâ—sposition of the heart THe order of our conuersation Thy duty to man to God-ward hath beene shewed now wee come to lay line and lâ—uell to our hearts and liues that they may be ordered aright to man ward without which God himselâ—e râ—ckons of all duties of his seruice but as impâ—ety and vile hypocrisie saying of these duties we owe to man is not this to know me Ier. 22. 15. 16. And againe pure religion and vndefiled Iam 1. 27 before God and the Father is this Such is the absolute necessity of discharging these duties one to another that if your hearts deuoted to serue the Lord should frame this question wherewith shall I come before the Lord and how my selfe before the high God the Lord himselfe giueth this answere by his Prophet Micah Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy Mâ—c 6. 6. 7. And here I beginne to set the Compasse and lay the Plummet for what euer wee owe to man is either carried to all men or to some certaine men considered as nearer to God Such are the regenerate renewed in Christ after the image of him that created thâ—m or as further off from God as wicked men that liue in their sinnes and serue sinne To all men vniuersally considered as men the duty we owe is comprized in this excellent speech Doe iustly and loue mercy In these two viz. Iustice and Mercy the Lord hath a bridged them and taught vs how to fadome them That thou maiest doe iustly To doe iustly and walke righteously towarâ—s all men two things are to bee heeded 1 The disposition of thy
THE LIGHT OF FAITH AND WAY OF HOLINESSE Shewing What to belieue and for what to striue together earnestly contend and suffer for in this contending age And how to liue in all estates conditions and degrees of relation according to this faith In both deliuering as neere as might be in the life of Scripture phrase only things necessary as we meane to be saued and auoiding vtterly things arbitrary that distract rather then direct a Christian Collected out of holy Scripture by an vnworthy labourer iâ— Gods vineyard RICHARD BIFIELD Pastor in Long-Diâ—ton in Surrey Esa 35. 8. And an high way shall be there and a way and it shall be called the way of Holinesse the vncleane shall not passe ouer it but it shâ—ll be for those the way faâ—â—ng men though soâ—les shall nâ—◠〈◊〉 therein London Printed by T. H. for Ph. Stephens and Ch. Meredith 1630. TO THE RIGHT Worshipfull and religious Knight my most bountifull Patrone St. Thomas Euelin and to the vertuous Lady the Lady Anne his Wife R. B. wisheth Grace here and Glory hereafter Right Worshipfull AFter prayer to GOD that these first fruits of my labours in this kinde offered to the glory of his Name for the good of his Church may be acceptable to him being sanctified by the Holy Ghost I present this ensuing Treatise to your worthy selues as to a most excellent Theophilus and an elect Lady It had indeed its birth in another place but its polishing if yet it may bee tearmed polished vnder your supportation I would therefore it should in the entrance acknowledge for it selfe and for mee those large fauours both I and it doe enioy But while it speakes let none impute the folly of flattery or acceptation of mans person for should I so doe my Maker would soone take me away Three things shall make your name your memory sweet and sauory in the Church of Christ and among the Saints First your free bestowing of that ecclesiasticall preserment the Lord intrusted you with without so much as suite or seeking on my part or any on my behalfe who yet was a stranger to your Noble selfe family and kindred respecting nothing but the discharge of your conscience the good of the people and the glory of the Lord Christ which was abundantly shewed when your Worship was pleased to require at my hands these three things alone residence like paines as I had bestowed where bands of duty were lesse and plaine teaching with the pressing of the law throughly to prepare for the Cordials of surpassing grace discouered in the Gospell What Christian that knoweth this will not say Remember him O my God for good concerning this and wipe not out this good deed which he hath done for the house of his God Secondly your vnwearied attendance on the ordinances of Christ with reuerence on the Lords day and on the weeke dayes entring the assemblies with the first abiding there with the last so that your deeds speake effectually in Iacobs phrase surely Gen. 28. 16. 17. the Lord is in this place How dreadful is this place This is none other but the house of God and this is the gate of heauen The Lord the God of Iacob the Father of our Lord Iesus Christ shew you in that place for euer Iacobs Ladder and the Angels of God ascending and descending on it and himselfe standing aboue it and giuing Oracles from the top of it Thirdly your life led in this wanton proud age in such a way as is free from all the vices of our times Others of our Gentry spend their dayes in Hawking Hunting Bowling in Carding Dicing Bowzing while you seeme alone among many to haue learnt that which God hath made the calling of a Gentleman Goe on still Noble Sir to make a further escape from the corruptions that are in the world through lusts it shall be your immortall praise to distinguish in deedes betweene Gentility and effeminatenesse Generosity and prophanenesse frugality and couetousnesse lâ—berality and prodigality grauity and vanâ—ty power and shew of godlâ—nesse Speake I this to exalt you in your thoughts aboue measure or speake I it not to mooue the hearts of our Gentry to consider it In as much as God hath set me thus in my place I magnifie my calling if by any meanes I might prouoke all Patrones to emulation and might saue them from their iniurious practises and ill offices done thereby to the house of God By whose Gehizing hands Symonizing Wolues prey vpon themselues and make a prey for Sathan thousands of soules But what seeke I herein to my selfe surely this that as oft as I looke on these lines I might fetch a renewed strength for the improuement of my Talent to the good of your godly family of this people ouer which the Lord hath placed me though vnworthy an ouerseer and of the whole Church according to my line and measure And that if I should bee negligent I might haue many say to mee that which Paul charged the Church of Colosse Col. 4. 17 to say to Archippus Take heede to the Ministery which thou hast receiued in the Lord that thou fulfill it For the Treatise it selfe you shall haue matter but words are not to bee expected from him who professeth not himselfe a master of speech The matter is intended for the through furnishing of a Christian in onely necessary things to all turnes at all times large I confesse is the promise what is performed reade and see I shall the meane while pray for both your Worships increase in grace and all gifts of the spirit with length of dayes to see your sweet Children the Lords reward your chiefe riches flourishing and spreading into families with grace and fauour from GOD and man that the few dayes of my pilgrimage ma also bee made thereby the more comfortable and happy who am Your Worships in the seruice of your faith humbly deuoted Richard By field The Contents of this Treatise in an Analiticall Table The Preface to the whole The Parts which are three THE DOCTRINE OF FAITH Or what it is in the profession whereof we are to liue and die this respects The Articles of Gods Couenant conteining the substance of Christian truth which concernes The Scripture § 1. God the Father § 2. God the Sonne § 3. God the Holy Ghost § 4. The Church § 5. The seales of the Couenant Baptisme and the Lords Supper § 6. The answere of a good Conscience § 7. THE PATHES OF HOLY LIFE THAT GVIDE MEN AS THEY ARE CHRISTIANS The order § 1. The Precepts which are Precepts which lie in common for all times Precepts for the passing of euery day The Precepts which ly in common for all times are Generall and concerne The qualifying of the person that would lead a Godly life § 2. The Gates of righteousnesse that open vpon these pathes § 3. The enliuing qualities of all holy duties § 4. Perticuler and they order vs. To God and so To know
him § 5. To worship him § 6. To serue him With our persons where Generall Rules of preparation and execution of all outward worship § 7. The perticuler precepts that guide in the vse of seuerall ordinances Of hearing the word read and preach § 8. Of receiuing of the Sacrament of Christs body and blood § 9. Of Baptisme § 10. Of Prayer § 11 Of Feasting and solemne thankesgiuing § 12. Of Fasting § 13. Of Singing of Psalmes § 14. Of Reading or meditation § 15. Of Vowes and swearing § 16. Of Seruing God with our good § 17. Of Keeping the Lords day where are discussed The authority and The duties of the day § 18. To men and these looke To all men for iustice and mercy For iustice in The right disposition of the heart towards them § 19. The frame of the Conuersation § 20. The gouernment of the tongue more specially § 21. The innocency of the hand § 22 For mercy § 23. To some men as the godly and the wicked where The loue of the godly § 24. Our Carriage to the godly in particuler cases § 25. The wisedome of our behauiour towards the wicked § 26. To our selues teaching how to abide with God In our callings § 27. In our Christian profession § 28. In the changes of life as In our wealth In afflictions generally considered In pouerty In sicknesse In persecutions § 29 In our death teaching The cure of diseases The care of necessary duties § 30. Thus of the precepts which ly in common for all times The precepts for the passing of euery day § 31. THE PATHES OF HOLY LIFE THAT GVIDE CHRISTIANS IN SVCH A CONDITION Where The order and vse hereof § 1. The speciall rules which concerne The more eminent relations Of Magistrate and Subiect The Magistrate both The supreme and gouernors sent of him The subiect in generall The Courtyer The Ambassador The Counsellor of state § 2. Of the Husband and wife § 3. Of Parents and chiidren § 4. Of Masters and Seruant § 5. Of Pastor and flocke § 6. Rules for the more priuate estate as Of Neighborhood § 7. Of Friendship § 8. Of Enmity § 9. Rules for those of meere priuacy as Of the aged § 10. Of the youth § 11. Of the Virgin and widdow § 12. THE PREFACE shewing the occasion order and vse of this Treatise CAsting in my The Holy dayes in the yeeres 1625. and 1626. thoghts which way I might most profitably spend this time of Assembling our selues together on those dayes set apart by our Church both for the discharge of my duty and for your edification it came into my minde to vndertake the exposition of the Scriptures but then the Lord directed my heart to resolue first to propose briefly the sum of fayth and holy life which might be both as a key to open the doore of true exposition for prophesie ought to be according to the Analogie of fayth and also a rule which you might haue alway by you nay with you according to which you might walke that peace might bee vpon you and mercy though I should noâ— accomplish among you my former intended taske We will then the good hand of our God being vpon vs proceed in this order viz. Giue 1. The summâ— of fayth 2. The pathes of holy life that guide men As they are Christians which pathes as they are Christians in such a condition lie in common for all times are applied in peculiar for the passing of euery day of relation to other as Magistrate Subiect Pastor Flocke Husbnad and wife Parent and childâ— Master and seruant Of priuate state as Neighbour friend foâ— the aged the youth the single person both maid and widow Out of these euery one may and must take to so many as may serue his owne condition and so haue before him Gods will concerning him which will we are all bound to know Ephes 4. 16. And without which we can neuer order our conuersation aright and therfore haue not the promise to see the saluation of God Psal 50. 23. This setting an order in fayth and life is the onely way to walke as wise and vnderstanding Christians to walke vprightly and so surely to walke worthy the Lord in all pleasing to liue profitably and so comfortably Which while people are called vpon to doe by the Ministers yet it is left vndone by the hearers or set vpon with little heart and oft times with lesse profit euen for want of direction You Beloued God assisting shall haue it drawen out to your hands that you may euery one come to this garden and gather so many flowers as may make vp your posie suteable to your seuerall smells yea plant your heades and heartes with them and thereby refresh your spirits and keepe in you the good sauâ—ur and sweet sent of a well-watered Garden where your beloued may take his pleasure THE FIRST PART §. 1. THe summe of faith or what it is in the profession whereof we are to liue dye respecteth the Articles the seales of Gods couenant The Articles are briefly comprized in the Creed commonly called the Apostles Creed where we consider 1 The substance of Christian doctrine which concerneth God the Father in the 1. Article God the Sonne in the 6. following God the holy Ghost in the 8. The Church in her qualities the 9. in her prerogatiues in this life the 10. in the life to come the 11. and 12. 2 The answere of a good conscience to all that God reuealeth and promiseth in the word I beleeue which is carried to euery parcell of the Creed The seales of this couenant are two Baptisme The Supper of the Lord. For the substance of Christian â—1 doctrine to be beleeued as euer we would be saued and for which faith we must lay downe our liues if God call for it I will lay it downe in words of Scripture according to the order and meaning of the Articles saue that these Articles presuppose we haue receiued the Bible for the word of God as being an abridgement of faith giuen to beleeuers not to Infidels Wee must see there what God commandeth we should blâ—eue and hold concerning the Scripture out of which the Creed was taken then what of himselfe and of his Church Credenda God commandeth that I and euery one doe beleeue in our hearts and professe with our mouthes and be ready to seale it with our dearest bloud That all Scripture is by inspiration 1 Of the Scriptures 2 Tim. 3. 16. 17. Their authority or the imbreathing of God namely the bookes of the old Testament as of Moses and the Prophets and the Bookes of the New Testament and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may 2 Pet. 1. 18. 19. 20. Vse be perfect throughly furnished vnto all good workes A more sure word for vs to take heed vnto then a voyce from heauen Further that no man
loines may blesse vs and their cry drowne not the voyce of our singing Nay that the poore may tast of our goods whereby their heart may be brought to the loue and seruice of so gracious a God that delighteth in the prosperity of his seruants and their penury may bee relieued Hest 9 22 3 Obserue a rest from labors else cannot our hearts be lifed vp with that spirituall ioy and freedome from distractions as beseemeth so Angelicall a worke Rest take not for Idlenesse they are Idle whom the painefulnesse of action causeth to auoid labors whereunto God and nature bindeth them they rest which either cease from their worke when they haue brought it to perfection or else giue ouer a meane labour because a worthier and better is to be vndertaken God hath created nothing to be idle or ill imployed §. XIII The Sixt Fasting THe next duety is religious Of Fasting fasting What this is our age knoweth not almost to fast the poore either by their owne Idlenesse or by the rich menâ— vnmercifulnesse are compelled to fast religiously is our of vse with poore and rich Our Sauiour often stiled the Iewes this euill and adulterous generation sure now would he adde concerning vs this euill adulterous drunken and gluttonous generation We feast oft but not to God we fast neuer but when riot first hath assubiected vs to the prescript of the Physitian Thus it is come to passe that first we neede some direct proofe of the necessity large Encomium of the profitable vse of fasting before we gaue directions for the right manner of performance The former is not my particuler ayme yet receiue this in briefe 1 That Christians owe this as a duty Matth. 6. 16. Mat. 9. 14. 1 Cor. 7. 5. 2 And this duty is then to be performed when 1 Wee vndertake warre 2 Chro. 20. 3. 4. the example of Iehoshaphat 2 Or eminent iudgements are begunne or ready to fall on vs 1 Sam. 7. 6. 2 Sam. 12. 1 Chro. 21. 16. 1 Sam. 31. vlt. be they publike or priuate 3 Or greiuous sinnes are scandâ—lously committed Lev. 23 28. Whether our owne or the sinnes of-the times Ezra 10. 6 1 Sam. 7. 6. 4 Or the Afflictions of Gods people by enemies are vpon them or decreed against them Neh. 1. 4. Hest 4. 5 Or the accomplishment of some remarkeable promise is expected to bee fulfilled to the Church Dan. 9. 1. 6 Or iudgements are threatned by Gods Ministers according to a wise parallel of neuer-failing truth in Scripture and ruine-threatning sinnes in a common-wealth Ion. 3. 5. 1 King 21. 7 Or some are designed to some great functions in Church or common-wealth Act. 13. 4. 8 Or in case of spirituall desertions when the bridegrome is gone then is it time to mourne and fast in those dayes Matth. 9. 14. These are the seasons of this duty when the Lord calls to weeping and to mourning and to baldnesse and to girding with sackcloth Let not that be verified any longer vpon vs that it should be said and In that day behold ioy and gladnesse slaying Oxen and killing sheepe eating flesh and drinking wine let vs eat and drinke to morrow we shall dye then wee may feare lest that follow in the euent which followeth in the Prophesie And it was reuealed is mine eares by the Lord of hosts surely this iniquity shall not be purged from you till you dye saith the Lord God of hosts Esa 22. 13. 14. 3 Now for the prayse of this holy Action the saying of Ambrose shall suffice in his booke De Helia et Ieiunio c. 8. Ieiunium continentiae magisterium est pudicitiae discipliâ—a humilitas mâ—ntis castigatio carnis forma sobrietatis norma virtutis purificatio animâ— miserationis expensa lenitatis institutio charitatis illecebra senilis gratia custodiâ— iâ—â—uentutis Ieiunium et alleuamentum infirmitatis alimentum salutis Fasting is the chiefe rule of continence the discipline of shamefastnesse the lowlinesse of the minde the chastising of the flesh the forme of sobriety the square of vertue the purifying of the soule the cost of 〈…〉 passion the instruction of gentlenesse the allurement of charity the grace of age the custody of youth the lightening of infirmity the food of health But rules for the right discharge of this worke is that agreeth to my purpose and here all shall be cleare if this distinction be premised A fast religious is either publike or priuate the publike is that which is appointed by the ciuill Magistrate and by the Church on great weighty and publike occasions and obserued by many families assembling in one or many congregations we haue no waâ—rant for such assemblies but with the leaue commande of our gouernors Ioel 3. 7. 8. 2 Chro. 20. 3. the priuate is such as is taken on right grounds mouing thereto either by one man alone or by a priuate familie Hest 4. 16. Mat. 6. 17. 18. for priuate fasts to be kept by more families of Christians Scripture knoweth not nor alloweth If our gouernors see not the occasions or hid their eyes from the necessity of the duty when God calls for it priuate men and families apart may mourne and mourne for this iudgement in the midst of iudgements and if God call them at any time that by vertue of their places they may speake they ought modestly to intimate the necessity humbly craue the proclaiming of it freely rebuke the â—ayling Be not lesse carefull but better aduised to take vp this duty as God commandeth And for religious fasting be it Publike or priuate be it thus ordered 1 Let there bee abstinence from all the necessaries much more delights of this life for a â—ay at the leâ—st as from food and sleepe 2 Sam. 12. 16. 20. Ornaments Exod. 34. 4. 5. Matrimonial beneuolence â— Cor. 7. 5. Ioel. 2. 16. and workes of our calling that it be a Sabbath for rest Lev. 23. 32. delights of life Dan. 10. 3. recreations Esa 58. and workes of gaine in all these vse such abstinence as may afflict the body Lev. 23. 30. but yet with these two caueats 1 That the flesh bee tamed by our abstinence not killed or disabled for Godâ—â— seruice 2 That we do not these to be seene of men Mat. 6 16. 17. in a priuate fast eschewing wholly the shew in a publike not performing to the shew or to this end that we might be seene 2 Let the time bee spent in religious duties especially in humbling the soule for sinne Ioel 2. 12. 13. Psal 69. 10. I humbled my soule with fasting for thus religious fasting is differenced from all other by the end for which we abstaine viz to stir vp our zeale in prayer to confirme our attention in meditation to manifest our grief for displeasing God and to take spirituall reueng vpon our selues for offending 3 There must bee a râ—linquishing and breaking off of our former sinnes especially of vnrighteousnesse and oppression of others Esa 58. 6. Such
duty 4 When thou hast vowed a vow to God deferre not to pay it for he hath no pleasure in fooles pay that which thou hast vowed better it is that thou shouldest not vow then that thou shouldest vow and not pay Eccles 5. 4. 5. Swearing also is a speciall seruice of God Deut. 6. 13. 10. 20 Of an Oath Thou shalt feare the Lord thy God him shalt thou serue and to him shalt thou cleaâ—â— and sweare by his name Wee must vse it in this manner 1 Thou must not sweare in thy communication Mat. 5. Iam. 5. 12. but must be one that fearest anoath Eccles 9. 2. 2 Thou art then called to sweare when some necessary truth is in question concerning Gods glory thy neighbours safety and thiâ—e owne good which may bee determined by thy witnesse and cannot otherwise be determined but by this testimony of thy conscience Heb. 6. 16. 3 Then thou must sweare by the Lord onely Ier. 4. 2. 5 7. how shall I pardon thee for this thou hast sworne by them that are no gods 4 In truth lest thou forsweare for thy oath must not be against thy conscience nor must thou wittingly and willingly sciens volens depart from what thou hast lawfully sworne Psal 15. 5. He that sweareth and dâ—sappointeth not though it be to his owne hinderance 5 In iudgement not rashly or for a trifle taking deliberation to weigh the nature of God who is called to witnesse to whose diuinereuenge thou subiectest thy selfe if thou willingly dost deceiue the truth of thy speech the weight of an oath and the matter about which thou swearest that it bee well-knowne to thee and not vncertaine The Romans vsed that most considerate word Arbitror I thinke when the Iurors said those Ambros in Psal 119. things which they knew most certainely rightly saith Ambrose Nemo benè iurat qui non potest scire quod iurat iurare est indicium scientiae testimonium conscienciae He sweareth not rightly that hath not knowledge of that he sweareth Swearing is the disclosing of our knowledge the testimony of our conscience 6 In righteousnesse first in things lawfull about things possible and with such words in the forme of the oath as may expresse due reuerence and be no waies contumelious to God Thus of sâ—ruing the Lord with our persons With our â—ods followeth §. XVII Of seruing God with our goods THis is required of all Pro To serue him with our goods 3. 9. Not as the most doe to honour wealth as our God but as all ought to doe God with our wealth so that it is not enough to be good husbands of our owne and liue frugally and honestly without endamaging others or to giue some contemptible portion to the poore but wee owe part of our substance to maintaine his immediate worship and of this we haue examples from Abel the righteous to those godly women that ministred to our Sauiour of their wealth And here is charged vpon vs 1 That we build him an house where his honor may dwell Exod. 15. 2. a place for his publike seruice Dauid maketh that mournfull complaint they haue burnt vp all the houses of God in the land Psal 74. 8. the Iewes commendations of the ruler was Master he is worthy for he hath built vs a Synagogue Luke 7. 4 5. 2 That we erect the Schooles of the Prophets as our abilities may reach 3 That we pay the tenth of all we enioy you haue the law of God for it and Abrahams example and Iacobs Gen. 14. 20. 21. 22 28. Heb. 7. 4 5. 6 7 8. 9. as if you say that concerned the Iewes onely hard will it be to proue it but I answer the free grant of the Church formerly and the obligation into which shee hath entred thereby to giue God the tenth binds vs all and cannot be reuoked though before it had beene in our owne power 4 That we if necessity should require make them that instruct vs partakers of all our goods Gal. 6. 6. not to a tenth only but to such a supply as that Gods worship may be vpheld according to this rule is that worthy worke of those who being destitute of an able Godly Pastor thrâ—ugh either the sinne of those that giue entrance and open the doore to them or the sinne of the parties that after their comming is manifest but went not before hand vnto iudgement do of their own charges maintaine some godly Minister for their Lecturer with the allowance of authority 5 For the quality of that we Purum probum profanum suum giue it is required that it bee the choise and of the best Mal. 1. 13 that it bee lawfull and lawfully gotten God hateth robbery for burnt offerings Esa 61. 8. that it be that which hath not beene already consecrated to God Pro. 20. 25. and that it bee a mans owne 6 For the end giuen as a Testimony of our affections to God and his seruice and an acknowledgement of his Lordship ouer all and as a meanes to vphold religion to perpetuity and therefore directed to this end as neare as may be Thus of the seruice wee owe to God without limitation to a certaine time we owe him next a seuenth part of our time to be employed in his immediate seruice as the fourth commandement sheweth §. XVIII Of keeping the Lords day IN this point Sathan hath filled On the Lords day the hearts of many with poysonfull opinions gainesaving the Authority and so reiecting the Dutie of this day wee must therefore briefly see to the establishment of the first that so none may be able to speake of the charge of the latter The Authority of the Lords day is fully cleared if two things be prooued That the fourth commandement is morall That the charge of the day from the seuenth to the first day of the weeke is Diuine 1 The Morality of the Commandement is proued thus It was instituted in Paradise before there was sinne or neede of a Sauiour or Ceremony and figure of a Sauiour Gen. 2. 1. it was giuen to Adam and his posterity not to Abraham therefore bindeth Iewes and Gentiles the vse of it is morall and hath nothing of Ceremony in it Psal 92 Such it the singing of Gods mercies morning and Euening the meditation of his righteous iudgements in rewarding the godly though afflicted in cutting off the vngodly in their greene florishing aduancement in viewing the riches of his house the florishing of his seruants vnder the meanes of grace and in learning to know God in his word and workes It is giuen as a signe or document that the Lord doth sanctifie his people if they would try their estates this is a note wherby they may know the truth of their Sanctification the conscionable obseruance of this Commandement Exod. 31. 13. It is put for the whole worship of God and entirenesse in religion Esa 56. 2. 6. and the vtter euersion of piety is
he doth it oft times but say thou liue to the gray haire yet know that is the euill day ageit selfe is a disease disabling to duties of religion youth is euery way fittest let Solomon tell thee Remember thy creator in the dayes of thy youth before the euill day come of which thou shalt say I haue no pleasure in it Eccles 12. 1. For the Impatient desire of The cure of the impatient desire of death death it is cooled and tempered 1 â—â— by strength of iudgment we know and knowing resolue that affliction is to be chosen rather then transgression Iob 36. 20. 21. the contrary hereunto made Iob impatiently to wish the day of his death Iob. 3. 2 If we consider that God teacheth by his works and herein none like him Iob. 36. 22. 3 If we weigh well what Iobs speeches cost him humiliation to dust and ashes though they came out of great extremities which wrested them from his heart otherwise full of patience but now distracted almost through bitternesse Iob. 42. 6. For the feare of death it is a The cure of the fear of death disease hereditary deriued to all Adams children yet is must and may be cured it may be cured Heb. 2. 14. 15. 2 Cor. 5. 5. it must Luke 14. 26. Rev. 22. 17. 1 Pet. 1. 3. 4. the desire of heauen is a part of the seed which is cast into the furrowes of our hearts in our regeneration I know there is a feare of death which is meerely naturall a shrinking from it and shunning of it as of a thing hurtfull because it dissolues the vnion of soule and body for a time but we speake of that distempered feare which leadeth into bondage abeslauing feare which suffers not a man to thinke of death or happinesse after it and leaueth the heart impotent and void of all spirituall courage comfort and counsell Againe there are men of two sorts some that liue and dye in their sinnes haue cause to feare death in these a cure can neuer be wrought not that the medicines are vnauaileable but because they cannot bee brought to take the receipts Some that dye to their sinnes before they dye in these that beslauing feare may be cured and hath in such vsually heretofore beone cured Death is the King of terrors consider it in its reall nature and hue Its vizar assumed It s natiue huâ— is terrible 1 In the cause Sinne Gods wrath Sathan the executioner who hath the power of death Heb. 2. 14. 2 In the nature thereof in it selfe opposite to life a punishment of God a destroyer of natures fabricke a dissoluer of this earthly tabernacle 3 In the effects which are A depriuation of Friends pleasures honours riches of this world The good wee might doe in Church Common-wealth Family A deprauation of the state of the body leauing it a cadauer a car case in the graue 4 In the affrighting concomitants terriculamenta mortis which are miseries Corporall Painies Agonies sometimes which doe befall Gods children The kind of death Spirituall Terrors from Satan and from God himselfe Temptations Vnquietnesse and angor of conscience In its vizar it is fearefull as it cometh into our minds As the depriuer of happinesse as if it seperated from God As if it had no other face then that of wrath and curse from God and were in its nature no way corrected How shall these darts be quenched Briefely 1 The cause of death is to be euacuated 1 By the death of Christ and our assurance of our part therin whereby the fauour of God is established vpon vs and the Serpents head crushed Heb. 2. 15. Death is a Serpent the sting is sinne the strength of that sting is the law victory ouer it is by Iesus Christ who satisfieth the law 1 Cor. 15. 55 56. 57. 2 By mortification of our beloued sinnes by our study to keepe a conscience voide of offence towards God and man 3 By receiuing the Sacrament of the Lords Supper oft wherein we shew forth the Lords death vntill his comming againe 1 Cor. 11. 26. 2 The nature of death in it selfe is terrible indeed but to the godly it is changed Rev. 14 13. insomuch that their condition is blessed for they rest from their labours their workes follow no losse of any good worke that euer they did no condemnation to them Rom. 8. 1. it is no other then a sleepe 1 Thes 4. 14. a day of liberty Rom. 8. 21. our returne to our home to euerlasting habitations the mansions in our fathers house our birth day the funerall of our vices the putting off our old clothes that we might be clothed vpon 2 Cor. 5. 3. 4. the remoouing out of a mudde house where we â—ere but tenants at will into the pallace of the great king Lord of heauen and earth there to dwell as in our inheritance for euer the end of our race the day of our coronation no punishment now there are three degrees of life eternall of which death is our entrance into the second in this life in regeneration Ioh. 17. 3. in the day of our departure in translation to Paradise 2 Cor. 5. 8. at the last day in the redemption of our bodyes Rom. 8. 23. 3 As for friends whose society thou loosest oppose thereto the meditation of that glorious place to which thou goest an inheritance incorruptible vndefiled that fades not the fellowship of Angels and the congregation of the first borne and the spirits of iust men and women made perfect the communion with God and with the Lord Iesus for while thou art present in the body in the best condition thou art absent from the Lord that Lord whom though thou neuer sawest yet thou louest and beliâ—uing reioycest with ioy vnspeakeable and full of glory How then shall thy soule burne with the flames of loue to him when thou shall see him 1 Pet. 1. 8. And when the thought of thy treasures and pleasures meet thee bethinke thy selfe of thy calling and profession to bee a Christian that is oâ—e conformed to Christ whose kingdome is nâ—t of this world whose life was glorious in a holy contempt of the world Say then with Paul God forbid that I should reioyce saue in the Crosse of Christ whereby the world is crucified to me and I vnto the world Gal. 6. 14. What comfort canst thou haue that thou art not a cast away if thou beat not down thy body and bring it not into subiection although thou wert a Preacher of the Word and diligent in that worke 1 Cor. 9. 24. There are two sorts of men men of this world men of God they differ herein the men of this world are such as place their happinesse in a belly full of this hid treasure and wealth and lands enough to leaue behinde them to their babes but the other are men after Gods owne heart carried with the spirit of Dauid that in the loue of righteousnesse can say Deliuer mee from these
men for as for mee I will behold thy face in righteousnesse while I liue here and when I awake at the resurrection of the iust I shall be satisfied with thy likenesse Psalm 17. 14. 15. 16. 4 Oppose to the thoughts of the good thou mightest doe these sâ—uory meditations that God hath set thee thy time and he knoweth how long it is fit for thee to worke that he can prouide men endowed with spirit and power to effect what good he will haue wrought that thou maiest wound thy soule by miscarriage of weighty employments as well as honour God by the well-managing of them beware that vaine-glory or some vncleane affection put not forward this desire and know thy holinesse is not hindred but perfected by going to heauen 5 And for thy misâ—e in thy familie I beware thou be not guilty of ascribing ought to thy prouidence wit poines or hand but to Gods blessing which can by thee and can without thee sustaine them in tâ—eâ—r necessitie 2 see that thou rest on the promises of God and referre them to him the faithfull Creator 1 Pet. 4. vlt. that heauenly father who knoweth wee haue neede of all these things of life Mat. 6. 32. That father of the fatherlesse and iudge of the widdowes cause 6 Oppose to the thoughts of the vilenesse of thy body the glory of the resurrection when this vile body of thine shall bee made like the glorious body of thy Sauiour Phil. 3. 21. whom thou shalt be hold not with other but with these same eyes though now thy reines should be consumed within thee by some loathsome disease When this corruptible shall put on incorruption this mortall shall put on immortality this naturall be raised spirituall this weake body raised in power and this body sowne in dishonour raised in honour 1 Cor. 15. 43. 53. Iob 19. 25. 26. 27. And to thy lying in the graue set 1 our Sauiours buriall who hath by his owne body laid in the graue perfumed thine and turned it from an hole of contempt into a garner to reserue the Lords purest graine 2 The nature of it what is it else saue a sweet rest in our bed Esa 57. 2. 3 The vnion and communion we haue with Christ is most neare and indissoluble Rom. 8. 38 He is now the God of Abraham Our very dust is yet in couenant with God and not dismembred from Christs body Mat. 22. 32. 7 For paines agâ—nies and the kinde of death 1 Remember that all these were sâ—nctified to the Christian in the ignomini us and paineâ—ull death of the Crosse there they all lost their sting and poyson 2 All is yours life death by famine persecution sword 1 Cor. 3. 22. 3 God is your God and guide vnto thâ— death Psal 48. 14. 4 Take heed â—hou offend not against the generation of Gods children if by prosperity or aduersity thou conclude any man happinesse or misery before God How goeth it with the vngodly they prosper in the world they haue no bands in their death their strength is firme they are not in trouble as other men neither are they plagued like other folke In the meane while what is the estate of a Dauid let himselfe teâ—l All the day long haue I beene plagued and chastened euery morning Psal 73. 4. 6. 14. Being then setled in this perswasion that the Lord is thy shepheard say yea though I walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Psal 23. 1. 4. 8 For temptations terrors and angors know 1 That the Anointing abideth with vs for euer 1 Ioh. 2. 27. 2 Now is thy faith proued not to be temporary if thou canstrest on the word of promise when thou hast no sense and feeling but of terrours Heb. 11. 1. Iob 13. 15. 3 Thou hast heard of the patience of Iob Oh see what an end the Lord gaue to his trials for the Lord is very pittifull and of tender mercies Iam. 5. 11. 9 For the vizarâ— if death present it selfe as the depriuer of happinesse it is cleane contrary rather is life so to the godly who while hee is present in the body is absent from the Lord 2 Cor. 5. 8. 9. And all in life is full of vanity and vexation of spirit while we liue we are lyable to Gods corrections to the preuailing of sinne to the bewitching enticements of the world to the buffetings of Sathan But looke vpon death in Christ and not in Moses and it is comfortable as the finall close of all miseries to soule and body and as the doore and gate of all heauenly refreshings 2 Cor. 5. 1. 2. Thus of the eare to bee â—râ—ugâ—t vpon vs that we may â—â—e happily the duties follow 2 Secondly when these diseases 2 By the care of duties are cured estampe on thy hâ—are the care of these duties which will keepe thy soule alwaies in an holy temper 1 Mediâ—ate seriously and frequently on death that thou maiest aâ—tâ—ine to that pitch of perfection to dye daily This produceth sixe rare effects 1 The flight â—f sinne Lam. 1. 9. 2 The contempt of the world 1 Cor. 7. 30 31. 3 Selfe-denyall 4 The right guidance of the present liâ—e 5 The true moderation of present ioyes 6 The right diuident dijudicaâ—ion of a present and future life This shouâ—d bee beganne in our youth Eccles 12. 1. Iob 14. 14. 2 Meditate oftâ—n iudgement and hell and the glory of the heauen of the blessed 3 Practise the three theologicall vertues as they are called in Schooles â—aith in the premises hope of good things to come charity in making you friends of the vnrighteous Mammon 4 Haue alwaies an eye to those three gracious directions giuen by our Sauiâ—ur Luk. 12. 35 36. 1 To haue your loynes girt â— corruption of nature and inward â—uâ—ls thence issuing so striuen against with strength of resolution that they may not hang about the feet of our soules in running the race of godlinesse 2 To haue your lampes in your hands burning that is our holy profession adorned with the shining light of good workes 3 To watch to prayer to the opportunities of wel-doing to the seasons of grace and against our corruptions 5 Remember Pauls Ethickes euery day to pracâ—iâ—e them â—â—â—t 2. 12. To deny vngodlinesse and worldly lusts To liue godly righteously soberly Practise them with three duties 1 Prayer in speciall for preparation for death and deliuerance from the former diseases 2 Almesdeeâ—s 3 Fastings as occasions shall be offered 6 Looke to the casting vp of thine accounts there chiefely order thy selfe for these two things Forgiuenesse of wrongs done to thee Satisfaction of wrongs done by thee When thou art in the very confines of death death standing before the doore then see these three duties of speciall moment 1 Thy reconciliation to God and here present the grounds of thy hope to thy able Pastor requiring his
Ministeriall sentence and testimony concerning thy estate in Christ Know the ordinance of the keyes is of no small vse and comfort Ioh. 20. 23. 2 The profligation of temptations looking with a stedfast eye on the reward through the promise 3 The excitation of that Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or desire to be dissolued that thou maiest say with good old Iacob Lord I haue waited for thy saluation Gen. 49. 18. In the very agony of death and deposition or laying downe of thy body how glorious is it To dye in the faith To excite our hope and desire of heauen To commit our soules into the haâ—ds of him that redeâ—med them the Lord God of truth Psal 31. 6. saâ—ing Father into thy hands I commend my spirit and Lord Iesus receiue my spirit Amen Euen so be it §. XXXI Peculiar rules applyed for the passing euery day BY Gods assistance the rules Rules applyed for the pâ—ssing of the day of holâ— liâ—e haue hitherto beene taught rules not now and theâ— to be looked vnto but constantly nor generally but particularly in all our actions euery day and throughout the day that we might serue the Lord in holinesse and righteousnesse all the dayes of our life blesse him euery day of our life and thinke of him all the day long But this it may be such is our weakenesse and the backwardnesse of our hearts to good hath scarce found a place in our thoughts as yet and where it hath yet know they not how to order them handsomely to a daily direction To helpe this also I now apply my self making a draught of certaine rules out of Gods word by which you may be inabled euery day to passe the day according to Gods will with sound peace for this vndoubtedly is required of vs a faithfull and constant endeauor to please God in all things euery day of our liues to the peace of our consciences and the glory of God And because some thinke it The warrant of it strange it should be required of them to be kept in compasse euery day some thinke the â—abbath is enough to attend to a religious holy conuerâ—atioâ— some say I hope we be no children to be appointed what wee should doe some thinke it is not to be thought the Lord should direct a man to euery various action which meeteth him in the day some can be content to receiue the thing of the day in his day from Gods hand but neuer thought of doing the duety of the day in his day to God againe and so neuer passed a day in all their liues of which they could in all actions or euer did depend on God in those particulars abide with him by faith therefore I haue selected that place in Pro. 6. 20. 21. 22. to take off all these conceits and to proue the necessity the excellency of this course if euery day through the whole day we passe it according to the warrant of Gods word The words of the text are these Pro. 6. 20. My Sonne keepe thy Fathers Commandement and forsake not the law of thy mother 21 Binde them continually vpon thine heart and ty them abouâ— thy necke 22 When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee 1 Here first it is fully charged euery day to haue the commandements bound vpon our hearts for continuall remembrance tyed about our neckes as Iewels for esteeme and ornament and for vse to lead vs in our goings to keepe vs in our sleeping to talke with vs in our awaking accommodated and fitted in all to our owne particular in euery moment of times changes verâ— 21. 22. 2 Therefore the Sabbath though it haue its more speciall attendance on Gods Seruice in his ordinances and that onely yet is not all the time God requireth for an holy conuersation nay all times hâ—lily though not all time in the duties of reading hearing prayer and the like vers 21. 3 And I hope you will be and are Wisedomes children who in these words speaketh to you as to children My Son vers 20. and offers her selfe as a mother and God aâ— your father yea I hope you will be children to learne of wisedomes maydens euen your Ministers instructing you from Gods mouth You must be appointed else are you bastards and not sonnes 4 And for specialty of direction the word if thou remember and price it will guide the day and night awake asleepe at thy going out and at thy comming in vers 22. 5 And thus walking thou art sure of sweet coÌ„munion wâ—th God the father and with Iesus Christ the wisedome of his father no father and mother more tendering their child theâ— the Lord will tender thee while thou seruest him vers 20 and thou art sure of preseruation in the life of grace and way of holinesse the Câ—uenant it selfe hath the power to leade thee to keepe to comfort thee as a friend Counseller and guide from thy vpâ—ising to thy downe-lâ—ing Nor iâ— the Gouerning of our liues left in our owne hands one day nor were it good for vs who are giuen to change if it were so for we were then no way assured of the protection of our heauenly father and blessed Sauiour nor of a safe footing in any of our waies This for the Text according The coppy of it to the warrant whereof I beseech you receiue the Coppy of your â—aily direction thus 1 Awake with God let thy heart sing his power and mercy in the Morning Psal 59. 16. in the Morning direct thy selfe vntâ— God and looke vp Psal 5. 3. preuent him in the morning Psal 88. 13. it matters much vpon whom thou bestowest thy first thoughts 2 Let thy apparell be such as becometh those that professe godlinesse expressing modesty shamefastnesse and sobriety 1 Tim. 2. 9. 10. Neither costly beyond ability or to hinder good workes nor garish for the fashion beyond modesty nor strange for new-fanglednesse there is the apparell of good works the ornament of a meeke and quiet spirit likewise suffer not more time then needs to be spent about this trimming of thy carcase 3 Turne thy selfe in solemne manner to prayer with confession Thankesgiuing and petition acknowledge thy dependance on God seeke of him thy daily bread and daily forgiuenesse and renewed strength against temptations c. and if thou haue a family neglect not to call them together at the conuenientest time Ier. 10. vers 25. vse it not as a custome nor as if that one little space oâ— deuoâ—ion did buy out a pardon for the rest of the day to liue as thou listest no it is to enable thee the better to walke in the day with God 4 Follow thy calling with cheerefulnesse diligence and quietnesse 1 Thâ—s 4. 11. doe thy labour as a duty not with the desire to be rich which is both a sinne and a snare be content with Gods blessing in the successe he giueth