longer than ordinary 3 Sleep refresheth the body of a man so doth death the bodies of the Saints for the body lieth down a weak frail mortal corruptible body but riseth a strong glorious immortal and incorruptible body so much the Apostle Paul plainly expresseth where speaking of the resurrection of the body he saith It is sown in corruption it is raised in incorruption it is sown in dishonour it is raised in glory it is sown in weakness it is raised in power it is sown a natural body it is raised a spiritual body 4 Sleep oftentimes cometh upon a man unexpectedly so doth death for how many dye on the sudden when they least of all looked for it and therefore how doth it concern us to live in a continual expectation of and preparation for death 5 Sleep cometh acceptably to some men so doth death to beleevers who welcome death as their best friend next to Jesus Christ. Thus let thy sleep mind thee of thy death and that not as farre off but as near at hand thinking thou mayest this night sleep the sleep of death for how many have gone well to bed and been dead before the morning and that which happeneth unto one may befall another II. As thou art going to sleep commend thy self thy relations wife children servants and all that thou hast into the armes of Gods protection knowing that they are safe whom the Lord keepeth And then labour to fall asleep as thou art meditating of some good thing for then will thy sleep bee more sweet thy dreams more comfortable and thine heart will be in better plight when thou awakest CHAP. XXI Of the Morality of the Sabbath HAving shewed you how to walk with God on the Week days I shall now shew you how to walk with God on the Sabbath Day so as it may prove a comfortable day unto you To this end I shall 1 Prove the Morality of the Sabbath 2 Give you grounds for the change of the Sabbath from the last day of the week to the first proving our Lords Day to be now the true Sabbath 3 Give you Directions how to sanctifie the same 4 Adde some Motives to quicken you up to a conscionable observation of the directions 1 Because there are many who are not convinced of the Morality of the Sabbath and so not of the continuance thereof therefore it is requisite that I first prove the Commandement of the Sabbath to be moral and perpetual and to continue in force even to the end of the world for that is accounted Moral which as a rule of life bindeth all Persons in all places at all times Arguments proving the Morality of the Sabbath 1 Because it was sanctified in the time of Adams innocency as we read Gen. 2. 3 4. now Adam in his innocent estate was a Publick person the great representative of all the World that therefore which was commanded to him in his innocency appertained to all his Posterity even to the end of the world And if God saw it necessary for our first Parents in the time of their innocency to have a Sabbath Day to serve him in that they might more freely and fully give themselves to holy and religious exercises Then what need have we the Posterity of Adam now in our corrupted estate to have a Sabbath to take our thoughts off from our worldly businesses and bestow them wholly on God and the duties of his Worship and Service 2 The Commandement concerning the Sabbath is placed in the number of the Moral Commandements for when God renewed the whole Moral Law delivering it most solemnly on Mount Sinai and ingraved it in two Tables hee placed this Commandement concerning the Sabbath amongst the rest and made it one entire Precept so as if the morality thereof be denied and this Commandement made no part of the Moral Law then the Moral Law would consist but of nine Commandements which is contrary to the Word of God which often maketh express mention of Ten. 3 The manner of the delivery of this Commandement confirms the morality and perpetuity of it and shews that it is of as great force as any of the other Nine 1 For first God by his immediate Voyce commanded this as well as the rest 2 This Commandement was written by the Finger of God in Tables of Stone as well as the other as to signifie the hardness of our hearts so likewise the continuance and perpetuity of this Commandement 3 It was placed in the very heart of the Ten Commandements as that which by a careful and conscionable performance of the duties required therein would give life to the keeping of all the rest And it is a certain truth that he who makes no conscience to keep holy the Sabbath Day will make little conscience of keeping any of the other Commandements so he may doe it without discredit of his reputation or danger of mans Law Look how a man is careful and conscionable in the performance of the duties of piety to God on this Day in like manner is he careful and conscionable in the performance of the duties of righteousness toward his neighbour on the week days Obj I Some object that of the Apostle Yee observe days months and times and years as also that to the Colossians Let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the Sabbath Day Ans. The Apostle here condemns not the Moral Sabbath which we now call the Lords Day but he speaks of the Levitical Sabbaths which were the first day of every month and the first and last days of every one of their solemn Feasts which were called Sabbaths all which are now abrogated Obj. 2 Some object that to a Christian every day is a Sabbath and therefore say that we should not restrain it to one day more than to another Ans. 1 True it is every day should be a Sabbath to a Christian in two respects 1 In a resting from Sin 2 In a readiness to serve God For as we should at all times rest from Sin so we should bee always in a readiness and disposition to serve God Yet are we not bound to spend every day as a Sabbath by laying aside the lawful works of our Callings and giving up our selves wholly to the solemn duties of Gods Worship and Service which is contrary to the command of God who saith Six days shalt thou labour and doe all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not doe any work where the Lord doth require of us as well to follow the works of our Calling on the six days as to keep holy the Sabbath Day by a conscionable performance of his Worship and Service I deny not but Divine Worship is to bee performed unto God every day as under the Law we read they had their Morning and Evening sacrifice
every day so we should every day offer up our morning and evening sacrifice of Prayer and truly by duties of piety to God are our worldly businesses sanctified and seasoned and therefore are every day to be performed but yet so as the duties of our ordinary Callings be likewise performed and not neglected by us 2 Upon the same ground neither Adam nor the Iewes before Christ should have observed any Sabbath because they were bound to rest from sin as well as Christians 3 Neither are we to keep days of fasting because we are to fast from sin every day Having thus proved the Morality of the Sabbath and answered some Objections against it II. I shall in the next place give you the grounds for the change of the Sabbath from the last day of the week to the first 1 Divine institution even the institution of Christ himself which appeareth two ways 1 By the title given to the first Day of the Week namely the Lords Day for whatsoever in Holy Writ is said to be the Lords denominatively fo that Christ is the Author and institutor as for instance The Lords Supper because he instituted it The people of the Lord because he chose them the Lords Messengers because he sends them Upon the same ground the first day of the week is denominatively called the Lords Day and that not by Creation for so every day is his from the beginning but by Divine institution because it was instituted by Christ the Lord for Divine Worship and Service and for the memorial of the great work of Redemption wrought by him Agreeable hereunto is that of Augustine who saith that the Apostles appointed the Lords Day to be kept with all religious solemnity because in that day our Redeemer rose from the dead and therefore is called the Lords Day 2 By the practise of the Apostles who constantly assembled together on the first day of the week which is our Lords Day and that without doubt upon the command of Christ himself for whereas he continued forty days on earth after his resurrection before he ascended into Heaâ—en it is said in that time hee gave Commandements unto his Apostles and spake unto them of the things pertaining to the Kingdom of God that is he instructed them how they should change the bodily sacrifices of Beasts into the spiritual sacrifices of Prayer and Praises the Sacrament of Circumcision into the Sacrament of Baptism the Sacrament of the Passeover into the Sacrament of the Lords Supper And then likewise he instructed his Apostles touching the change of the Sabbath into the Lords Day To which agreeth that of learned Iunius who saith positively that the change of the Sabbath was not by the tradition of men but by the observation and appointment of Christ who both on the day of his resurrection and on every seventh day after unto his Ascension into Heaven appeared to his Disciples and came into their assemblies Hereupon we read the Apostles met together on every first day of the week to preach the Word and to communicate the Lords Supper as Ioh. 20. 19 26. Acts 2. 1. Acts 20. 7 and in divers other places And wee find it expresly ordained by the Apostle Paul that the weekly Collections for the Poor should be on that day Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so doe yee upon the first day of the week let every one of you lay by him in store as God hath prospered him c. And why on that day surely no other reason can well bee imagined but that their assembling together to partake of the Ordinances of God was wont to be on that day And therefore because works of charity suit well with duties of piety and that by the Ordinances then dispensed they might be stirred up to a more free and chearful contribution the Apostle ordained also that the Collections for the poor should be on the same day viz. the first day of the week 2 Another Argument proving the first day of the week commonly called the Lords Day to bee the true Christian Sabbath now under the Gospel may bee taken from the constant practice of the Church and People of God since the Apostles times As I have shewed you that it was the practice of the Apostles to observe the first day of the week which is argument enough to warrant the day they being guided by the Spirit of Christ in an especial manner So it doth clearly appear that it hath been the practice of all holy men since the Apostles times to observe this day and that under the name of the Lords Day Ignatius who lived in St. Iohns time saith Let every one that loveth Christ keep holy the Lords Day which is the Queen of daies Eusebius in his Ecclesiastical history plainly shews how the Church and People of God in several ages after the Apostles times observed the first day of the week as instituted by Christ and ordained afterwards by the Apostles I might spend much paper in shewing how this day hath been observed in all ages from the Apostles times to these daies Now the constant custome of the Church is not to bee sleighted That expression of the Apostle If any man seem to bee contentious wee have no such custome neither the Churches of God sheweth that the custome of the Church is a matter to be regarded 3 The Resurrection of Christ both giveth a ground for the sanctifying of our Christian Sabbath and likewise sheweth a reason for the changing of the day For the work of Redemption wrought by Jesus Christ being far more excellent than the work of Creation did much more deserve a weekly memorial That the work of Redemption was more excellent appears In that it cost more to redeem the world of Gods Elect than to create the whole world for to create the world it cost God but a word as it were Hee but spake the word and it was done But to redeem the world of Gods Elect it cost no less than the precious blood of the Son of God So that this work hath swallowed up the former as the Temple did the Tabernacle And wee who live after Christs Resurrection are as much bound to the celebration of the first day of the week as they who lived before to the last It is very observable that a seventh day hath been observed to the honour of God ever since the Creation and such a seventh as never a week in the alteration was without a Sabbath and never a week had two Sabbaths for as the week ended with the former Sabbath so the next week began with our Sabbath which could not have been if any other seventh day had been chosen If any shall ask why the change of the day is not more clearly expressed in the New Testament I answer because there was no question moved about the same in the Apostles times which
may likewise serve as a reason why in the New Testament there is no express command for the baptizing of Infants in particular namely because there was no question moved about the same in the Apostles times III. Come wee now to the Directions how to sanctifie the Lords Day To the sanctification whereof two things are required 1 An observing of a rest 2 A consecrating of that rest wholly to the worship and service of God I. There must bee a resting and that from several things As 1 From all the ordinary works of our Calling which is expresly set down in the Commandement Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work viz. of thy Calling And let not any pretend the greatness of their charge as a plea for their working But know assuredly that what you get that day by your labour will contribute little towards your charge For whatsoever is got on that day will not be blessed of the Lord but will prove like Achans wedge of gold which being got contrary to the command of God brought the fire of Gods curse upon all the rest which hee had lawfully gotten 2 From all kinds of recreations especially such as tend to carnal and â—ensual delight which though they may be lawful at other times yet are unlawful on the Lords Day being as expresly forbidden by God himself as the works of our Calling as you shall finde in Isa. 58. 13. where the Lord requires of his People That they turn away their feet from doing their own pleasures on his holy day And that they call the Sabbath a delight the holy of the Lord honourable and honour him not doing their own waiâ—s nor finding their own pleasures And it is found by experience that recreations do more steal away our affections from heavenly meditations and distract us in Gods service than the works of our Calling Whereupon saith St. Augustine How much better is it to plow on the Lords Day than to dance 3 From all immoderate eating and drinking whereby wee are fitter to sleep than to attend upon the Ordinances of God And therefore how blame-worthy are they who make the Lords Day a day of Feasting their neighbours and friends For though it be lawful upon this day to make such provision as shall be convenient for our own families or for the relief of our poor neighbours yet to make solemn feasts upon this day as is the custome of too many whereby servants are kept from the publick Ordinances and our selves and guests are more indisposed to the duties of Gods worship and service must needs be unlawful And therefore though wee be not forbidden upon the Lords Day to kindle a fire for the dressing of meat yet we must take heed that wee make not such a flame as shall kindle the fire of Gods wrath against us 4 From all worldly words and discoursing of earthly affairs which the Lord himself expresly forbiddeth by the Prophet Isaiah Not speaking thine own words which imports talking and discoursing of worldly matters on the Sabbath day For where the Lord hath commanded the whole man to rest from worldly works there hee commands as the hand to rest from working so the tongue from talking of worldly matters But in the fourth Commandement the Lord hath commanded the whole man to rest from worldly works where hee saith Thou shalt do no manner of work c. Therefore hee commands the tongue to rest from talking of worldly matters as well as the hand from working of servile and worldly works How blame-worthy then are they who make the Lords Day a reckoning-day with work-men and servants or at least a visiting day amongst their friends and neighbours and so confequently a day of idle tattle about their profits pleasures or other mens matters 5 As from worldly words so from worldly thoughts as much as wee can For 1 Know that every Commandement extends to our very thoughts binding them as well as to the outward actions ex gr The sixth Commandement from murtherous thoughts as well as from the act of Murther The seventh from adulterous and lustful thoughts as well as from the act of Adultery The eighth from covetous thoughts as well as from the act of Covetousness 2 Know that the Lord requireth not onely the outward man and external actions to bee consecrated unto him but especially the inward man in which regard wee ought as much as possibly wee can to sequester our thoughts from worldly matters that they may be wholly taken up with spiritual and heavenly Meditations 6 There is another rest expected from every one on the Lords Day and that is a resting from sin which wee ought to do as much as in us lyeth at all times but especially on the Lords Day which ought to be kept as an holy rest And truly wee cannot offer unto God a greater indignity than to serve the Devil in the works of darkness on the Lords Day which is consecrated to the honour and service of God Thus much of the first particular requisite to the sanctification of the Lords Day namely an observing of a rest II. Come wee now to the second viz. A consecrating that rest wholly to the worship and service of God For it is not enough that wee keep a rest but wee must keep an holy rest barely to rest on the Sabbath day is but a Sabbath of beasts Wee must remember the Sabbath day to keep it holy For this is the chief end whereunto the outward rest tendeth Now the consecration of the Sabbaths rest consists 1 In our preparation thereunto 2 In a conscionable performance of those duties the Lord then requireth of us which may be brought to two heads viz. 1 Duties of Piety 2 Works of Mercy Duties of Piety are of three sorts viz 1 Publick 2 Private 3 Secret The which because they are interchangeably mixed with one another therefore I shall interchangeably speak of them The duties to be performed by way of preparation are these 1 Remember the day beforehand to the end you may so order and dispose of your worldly affairs that they may be dispatched in convenient time on the Eve of the Sabbath that so both your selves and servants may goe to bed in such time that your bodies may be well refreshed with sleep and your mindes fitted for the duties of the day This the Lord intimateth in the beginning of the fourth Commandement saying Remember to keep holy the Sabbath Day where by remembring it may bee meant a minding of it before hand How blame worthy then are they who sit up themselves and keep their servants so late up in the night before the Sabbath that they are enforced to lye longer in their beds than ordinary on the Sabbath Day yea and when they are come into the Congregation are fitter to sleep than to hear Is this
to remember the Sabbath to keep it holy 2 At your first awaking in the morning lift up your hearts to God in Prayer and Thanksgiving for that comfortable rest and sleep hee hath vouchsafed unto you the night past For it is he â—hat giveth his beloved sleep and who reneweth his mercy every morning And then begge of God the assistance of his Spirit to carry you through all the duties of the day 3 Rise early on the Sabbath Day for in regard there are as secret duties of Piety to be performed by you in your Clossets so private duties of Piety in and with the Family if you live in a Family before you goe to the publick Congregation yee ought to rise so early that you may have convenient time for these duties and be at the Church at the beginning of the Exercises How blame worthy then are they who on the week-dayes can rise betimes to follow their worldly businesses but on the Lords Day doe lye longer in bed than ordinarily giving themselves up to their carnal ease and rest Is this to keep holy the Sabbath Day thus to sleep away the first and chiefest part thereof 4 In your rising let out your hearts in a serious meditation of Iesus Christ and of the great things he hath done and suffered for you and of the many good things whereof in and through him you are made partakers Meditate likewise on the infinite Majesty of God whom the glorious Angels adore with covered faces that your hearts being possessed with an aweful apprehension thereof you may perform the duties of Gods worship and service with such everence as becometh so sacred a Majesty 5 So soon as you are up and ready with-draw your self into some privaâ—e place and there read some porâ—ion of the Scriptures which will be an excellent means to season your hearts and compose your minds yea hereby you will be the better prepared to hear the Word preached and the better enabled to try the Doctrines delivered according to the exhortation of the Apostle Prove all things hold fast that which is good 6 As Prayer is a duty to be performed every morning so especially on the Lords-Day morning which is in some measure to bee suitable thereunto Having therefore confessed your sins and begged the pardon of them together with power against them and grace to serve God then pray both for the Minister and for your selves 1 For the Minister that God would give him a door of utterance that he may open his mouth boldly to publish the Mysteries of the Gospel yea that he may speak the VVord truly sincerely powerfully and profitably delivering that which is suitable and seasonable to your condition 2 For your selves that God would banish out of your heads all worldly wandring thoughts which may distract your minds in the hearing of the Word and so choaking that heavenly seed make it fruitless And that he would give unto you as attention to hearken so understanding to conceive wisdome to apply judgement to discern faith to beleeve memory to retain and grace to practise what you shall hear that so the Word may prove unto you a savour of life unto life and not a savour of death unto death These two last duties of reading the Word and Prayer are not to be performed only alone in secret but likewise in and with your Families if so be you be Parents and Masters of Families and therefore before you goe to the publick Ordinances call your Family together and pray with them as for other things so in special for the influences of the grace of God and the incomes of his Spirit upon your hearts and spirits in the good duties you shall take in hand that so you may perform them after such a manner as glory may redound to Gods name and some spiritual good and advantage to your own souls These are the duties to be performed by way of preparation Having thus fitted and prepared your selves I. Call your Fâ—mily together your Children and Servants and take them along with you to the publick Congregation and â—et Ioshuahs resolution bee often in your mind As for me and my house we will serve the Lord. And as you are going 1 Consider whither you are going viz. Not to a Fair or Market but to the House of God where God himself is present to behold you yea where God himself speaketh by the mouth of his Ministers 2 Go with a readiness of heart and resolution of mind to receive every truth that shall bee made known unto you out of Gods Word with such an heart came Cornelius to hear Peter Wee are all here present before God to hear all things that are commanded thee of God said Cornelius to Peter And it is said of the Bereans that they received the Word with all readiness of mind II. Being come into Gods House observe these Rules and Directions 1 Set your selves as in the sight and presence of God who not onely observeth your outward carriage and behaviour but likewise understandeth all the imaginations of your hearts and is privy to every wandring thought in praying hearing and other holy duties which will be a special means to keep your minds from roving after other matters 2 Labour to hear the word with profit To this end and purpose I finde four special virtues commended in the Scripture viz. 1 Humility 2 Honesty 3 Attention 4 Faith 1 Humility for when a man is of an humble lowly meek and contrite spirit then is hee fit to hear the Word because hiâ— heart being emptied of pride and self-conceitedness there will be room for the Word to take place therefore saith David The meek will the Lord guide in judgement and the meek will hee teacâ— his way And saith the Lord himself by his Prophet Isaiah To this man will I look even to him that is poor viz. poor in spirit and of a contrite spirit and trembleth at my word 2 Another virtue requisite to the profitable hearing of the Word is Honesty or uprightness of heart whereby a man sincerely purposeth in every thing to approve himself unto God as to avoid every sin whatsoever that the Word condemneth be it never so delightsome or profitable unto him so to indeavour himself to the performance of every duty belonging to his place and calling which the Word commandeth This is that honest and good heart which our Saviour intendeth Luk. 8. 15. 3 As Honesty so Attention is requisite while the Word is preaching you must diligently attend thereunto as they who would be loath to lose a word that should be delivered This particular is noted of those that heard Christ-preach of whom it is said That they were attentive to hear him or as the Greek text hath it All the people hanged on him to hear him i. e. They were very attentive as unwilling to let any thing pass them So should you be as attentive to the Ministery of the
Word To this end keep your eyes steddy on the Preacher And as hee passeth from point to point think briefly on the point which is past which will exceedingly help your memory 4 Faith is another virtue requisite to the profitable hearing of the Word I say Faith whereby we do not only beleeve that which is taught us out of the Word to be true but also apply it unto our selves as if it were in special directed unto us The Gospel is the power of God unto salvation saith the Apostle but to whom even to every one that beleeveth And saith the Author to the Hebrews The Word preached did not profit them not being mixed with Faith in them that heard it In whose heart there is true Faith that man will apply the whole Word of-God unto himself whether it be the threatnings of the Law to terrifie him from sin or the sweet promises of the Gospel to allure him to holiness and so maketh much profit of every Sermon hee heareth Thus much for your hehaviour in the publick Congregation But you must not rest here thinking you have thereby sanctified the Sabbath day For there are likewise both Private and Secret duties of Piety required to a true sanctification of the Lords Day of which you ought to be as careful and conscionable as of the publick duties in the publick Congregation For God requires the whole day and not a part onely As therefore you would not be contented your servants should work for you only an hour or two on each of the six daies So neither should you yeeld less unto God than you require for your selves By Private duties of Piety I mean such as are perfoâ—med in a private Family And by Secret such as are done in some secret and retired place between God and ones self alone Now the Private duties of Piety which are especially required of such who are Parents and Masters of Families and wherein every member thereof are to joyn are these I. Repeating the Sermons they have heard with their family and examining them one after another what they remember explaining the same unto them which is commended to us by the practice and example of our Lord and Saviour Jesus Christ who when he was come home said unto his Disciples Have yee understood all these things viz. that he had preached to the multitude And St. Mark saith When they were alone hee expounded all things to his Disciples Wherupon one observeth That Christ by his example doth instruct every Master of a family how to carry himself in reference to those under his charge on the Lords Daies after their departure from the publick Congregation And truly a treble benefit will follow hereupon 1 In respect of your selves for the more you build up others the more your selves are built up in Knowledge Faith and every grace of God 2 In respect of your children and servants for it will make them to hearken more attentively to that which is delivered in the publick Congregation if they know they shall be called to an account for the same when they come home 3 It would much help both your selves and servants in the understaâ—ding and beleeving of that which you have heard in the publick if at home you would repeat it and confer of it and examine the proofs that have been delivered for the confirmation of it II. Another private duty is singing of Psalms for this may and ought to be performed in your families as well as in the Congregation This David commends for one duty of the Sabbath as Psal. 92. 1. The title of the Psalm is A Psalm or Song for the Sabbath day And thus it begins It is a good thing to give thanks unto the Lord to sing praises unto thy Name O most High This Ordinance being questioned by some and denied by others I shall 1 Prove the lawfulness thereof 2 Give you some directions for the right manner of performing the same First the lawfulness of singing Psalms doth appear both from Scripture Example and Reasons 1 For Scripture-proofs there are many both in the Old and New Testament but not to mention those in the Old Testament which may not prove so convincing In the New wee finde it commanded by the Apostle to the Ephesians Speak to your selves in Psalms and Hymns and spiritual songs singing and making melody in your heart to the Lord. And saith the Apostle Iames Is any among you afflicted let him pray Is any merry let him sing Psalms Where you see it is in express terms commanded and that as a Gospel duty 2 We finde it commended both by the example of our Saviour and the practice of the Apostles and other Saints of God in the Primitive times 1 By the example of our Saviour of whom it is recorded that as at other times so the night in which he was betrayed hee sung a Psalm together with his Disciples And when they had sung an Hymn or Psalm they went out into the Mount of Olives 2 By the practice of the Apostles and other Saints in the Primitive times For wee read That at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them Plinius Secundus though an Heathen who lived about two hundred years after Christ testified of Christians that they had their morning songs using to rise before day to sing Psalms 2 Reasons commending this duty may be taken from the benefits accompanying the same For 1 By this duty joyntly performed our own spirits will bee much quickened and enlivened 2 Wee shall thereby quicken and enliven the spirits of others 3 We shall all thereby be made the more chearful in serving God which may be one reason why Paul and Silas joyned singing of Psalms with their prayers 4 It manifesteth an holy zeal that wee bear unto our God and witnesseth that we are not ashamed to profess and praise his holy Name and therefore our tongue doth with chearfulness sound out aloud the praises of God This holy zeal did David express saying I will give thanks unto thee O Lord. among the Heathen and sing praises unto thy name Having thus proved the lawfulness of this duty by Scripture Example and Reason II. Come we now to the Directions for the right manner of performing the same which are set down by the Apostle in these words Singing with grace in your hearts to the Lord. 1 First therefore it must be in the heart or with the heart i. e. our hearts must go with our voices the one must be lift up as well as the other For God is a Spirit and therefore will be worshipped with our hearts and spirits as well as with our bodies And truly singing with the voice without the concurrence of the heart and spirit is no more pleasing to God than a sounding brass or tinkling Cymbal 2 As we must sing with the heart so with grace in the
heart that is we must exercise the graces of Gods holy Spirit in singing as well as in praying labouring to express the same affection in singing the Psalm as David had in penning the same as if it be a Psalm of Confession then to express some humility and brokenness of heart and spirit in singing it If it be a Psalm of prayers and petitions then must our affections be fervent If a Psalm of praises and thanksgivings then must our hearts be chearful And thus must the affection of the heart be ever suitable to the quality of the Psalm 3 It must be to the Lord that is as in the sight and presence of the Lord and to his honour and glory As the Apostle expresseth it in the next verse Whatsoever yee do in word or deed do it as in the name of Christ so to the praise and glory of God making his glory the main end and aim of what you do III. Another private Duty to be performed with our Family is Prayer For if this duty ought to be performed every day twice at least viz. in the morning and evening then especially on the Lords Day which the Lord hath wholly consecrated to his worship and service The Directions for the right manner of performing this duty of Prayer so as it may be an acceptable service and sacrifice unto God you may finde in Chapter second about the latter part thereof IV. Reading the Scriptures is another Duty to be performed in and with our Family that so they may bee acquainted with the Body of the Scriptures yea and with the Precepts and Promises the Directions and Consolations of the Word for their direction and comfort Directions for the more profitable reading of the Scriptures see Chap. 4. These are the Private duties of Piety to bee performed on the Lords Day Besides the Publick and Private there are likewise secret duties to be performed by every one alone in their Closets or Chambers which are briefly these 1 Reading some part of Gods Word or other good Books 2 Meditating of what you have heard or read that day which is an excellent means to make the Word both read and preached profitable unto you For as meat though it be never so wholsome nourisheth us not if it be not concocted and digested so is it with the Word of God the food of our souls if it be not by meditation concocted and digested it will nothing at all profit us but being by meditation digested it will then prove effectual to the nourishing of our souls 3 Examining your selves as of your former life conversation so especially of your carriage the last week and of the manner of your performing the duties of the day and as you should be humbled for your faylings therein so you should resolve with the assistance of Gods grace to be more watchful over your selves for the time to come and to be more careful in sanctifying the Lords Day by a conscionable manner of performing the duties thereof 4 Praying unto God is another duty to be performed by you in secret as well as publickly and privately yea you should double and treble your Prayers on the Lords Day Under the Law we read how the Lord required double Sacrifices on the Sabbath Day for besides the daily Sacrifices two Lambs more were appointed to be offered up on the Sabbath day four in all to shew the holiness of the day And in like manner ought you to double your spiritual sacrifices of Prayer and Praises on the Lords Day earnestly beseeching him for Christs sake to pardon as your sins in general so in special the manifold infirmities and imperfections which have passed from you in the performance of your holy seâ—vices and to enable you by his Spirit to perform them for the time to come with more life and vigor with more fervency and affection Having thus shewed you both the Publick Private and Secret duties of Piety to be performed on the Lords Day Come we now to the Works of Mercy which is another Head of duties which ought to be performed on thatday and therefore to duties of Piety you must adde Works of Mercy on the Sabbath day in a conscionable performance of both which consisteth the true sanctification of the Sabbath And because man consists of two Parts viz. of Soul and Body and both of them are subject to many Maladies therefore the Works of Mercy may be brought to these two Heads 1 Such as concern the Soul 2 Such as concern the Body of your Neighbour I The Works of Mercy which concern the Soul of your Neighbour are these and such like 1 To instruct the ignorant in Points of Doctrine needful and necessary to be known herein Iob expressed his charity as Eliphas testifieth of him Thou hast instructed many viz. in the knowledge of God 2 To draw Sinners to repentance by setting before them as the severity of Gods Justice against all impenitent Sinners so the freeness of his grace and riches of his mercy to all penitenâ— Sinners 3 To comfort such as are comfortless through an apprehension of the number and hainousness of their sins by setting before them the All-sufficiency of Christs Sacrifice and the gracious offers in the Gospel to all who find their sins a burthen to them 4 To exhort and stirre up such as have begun well to hold on patiently and constantly whereunto the Apostle exhorteth us Let us saith he consider one another to provoke unto love and to good works or to whet on to love and good works as the word in the Original properly signifieth 5 To reprove and rebuke such as are scandalous and offensive in their waies Thus Iohn reproved Herod for Herodias his brother Philips wife and for many other evils 6 To resolve the doubtful 7 To strengthen and establish such as are weak in grace These indeed in one respect may be called works of Piety namely as they are instructions directions and consolations gathered out of the holy Scriptures But in another respect they are works of mercy namely as they tend to the good of your neighbours souls In which the poorest that are may be rich in good works II. The works of mercy which concern the body of our neighbour are these and such like 1 Relieving such as are in want The Apostle enjoyning the Corinthians to lay up some thing in store every first day of the week which is the Lords Day implieth that that is a very fit season not only to do such works of mercy which are then offered unto us but also to prepare for other times And surely if every one would every Lords Day set apart something out of his commings in that week for a stock to give to charitable uses much good might be done thereby For as men by this means will have more to give than otherwise they will finde in their hearts to do on the week days So they will give both more
presence of our Lord Iesus Christ at his coming Accept it therefore and testifie your acceptance by reading of it and much more by a conscionable performance of the Directions contained in it I think they will carry their own evidence with them that they are all agreeable to the Word of God For I have not made it my business to mint new Notions but to press upon you old Truths and known duties I have drawm them up in a plain and familiar stile and Method studying rather to be profitable than accurate They are of daily use to an holy life therefore I hope you will daily peruse them They are of general use to all sorts of Christians at all times in their several places Callings conditions and relations and therefore I hope you will give the more diligent heed to them Such whose Callings and Businesses will scarce afford them leisure on the week-daies to look into such Treatises as this I do earnestly intreat them that at least on the lord-Lord-daies after the performance of the publick duties of Piety in the Congregation and of private in their Families they would spend some time in reading a part of this book with their Family And the Lord make it abundantly useful and profitable unto you Yea the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Sepulchres London Decemb. 20. 1660. Your Affectionate though most unworthy Minister THO. GOUGE A TABLE of the particular Points contained in this TREATISE CHap. 1. Sheweth how to begin the day with God Chap. 2. Of Secret Prayer in the morning Chap. 3 Of Ejaculatory Prayers 4 Of reading the Scriptures in private 5 Of Christian watchfulnesse over our Thoughts 6 Of watchfulnesse over our Words 7 Of watchfulnesse over our Actions 8 Of watchfulnesse against Sin 9 Of our behaviour at Meals 10 Of Sports and Recreations directions concerning the same 11 Of the duties of our Callings 12 Of our behaviour in secret and directions concerning Divine Meditation 13 Of our behaviour both in good and bad company 14 Directions to the rich how to Improve their wealth to the glory of God and the good of their own souls 15 Directions to the poor shewing how to carry themselves Christian like in their low and mean estate 16 Of Christian-like carriage under reproaches 17 Of our carriage under crosses and afflictions 18 Of Dying well 19 Directions to such as visit the sick 20 Directions how to cloze the day with God 21 Of the Morality of the Sabbath with directions how to sanctify the same 23 Of the Sacrament of the Lords Supper with directions for the worthy receiving thereof 23 Of the Common mutual Duties betwixt Husband and Wife 24 Of Husbands Duties to their Wives 25 Of the Duties of Wives to their Husbands 26 Of the Duties of Parents to their children 27 Of the Duties of Children to their Parents 28 Of the Duties of Masters to their servants 29 Of the Duties of Servants to their Masters 30 Of resting upon Iesus Christ alone for life and salvation Christian Directions shewing how to walk with God all the day long CHAP. I. How to begin the day with God I. AT thy first awaking in the morning consecrate unto God the freshest of thy thoughts by lifting up thine heart to him in praises and thanksgivings for that comfortable rest and refreshment hee hath vouchsafed unto thee the night past For had not the Lord been the more gracious unto thee thou mightest have slept the sleep of death yea thou mightest have awaked with hell flames about thine eaâ—s what cause therefore hast thou to blesse God as for the mercies of the night so for the renewing of his mercies with the day And then heartily beg of God his direction assistance and blessing upon thy lawfull pains and endeavours that day II. Having thus consecrated thy first awaking unto God by blessing him for the mercies of the night and for adding another day to thy life then steep thy thoughts in a serious meditation of God and of some or other of his glorious Attributes as 1 Of the infinite Purity of God who is of purer eyes than to behold iniquity i. e. with the least approbation but hates all sin with a perfect hatred as being contrary to his nature A serious consideration whereof would through Gods blessing prove very effectual for the suppressing of those impure thoughts which are apt to arise from thy corrupt heart 2 Of the almighty Power of God whereby he is able to strengthen thee in all thy weaknesses to support thee under all thy trials and temptations to supply all thy wants to deliver thee out of all thy dangers to carry thee through all thy undertakings In which respect the Apostle calleth Gods Power a mighty Power and an exceeding-greatnesse of Power Ephes. 1. 19. A serious consideration whereof cannot but stir thee up as to flie unto God by Prayer in all thy wants straights and dangers so to cast thy self upon him and his mighty Power to rest and rely upon him for seasonable help succour and deliverance who never faileth those who put their trust in him 3 Of the Omnipresence of God of his continual presence about thee and with thee wheresoever thou art and whatsoever thou doest For hee is about thy bed and thy path and taketh notice of all thy actions and when no man seeth thee yet hee seeth thee before whose Tribunal thou must one day stand to give an account of all thy actions Surely it would be a special preservative against sin and a singular means to make thee watchful over all thy waies and actions if thou didst seriously consider Gods All-seeing presence about thee 4 Of the Omnisciency of God his knowing of all things even the secret thoughts of thine heart and the inward intenâ—ions of thy mind before whom all things are naked and unbowelled as the Apostle speaketh Not an ambitions worldly lustful thought in thine heart but God is privy to it And as the wise man speaketh Hee will bring every secret thing into judgement This if it were seriously considered how would it make thee watchful over thy very heart and careful to suppress all wicked lustful thoughts at their first rising and to keep thee upright and sincere in what thou doest especially in the duties of Gods worship and service as knowing there is no dissembling before God III. Call to minde what sin it is whereunto thou findest thy self most propense and with which thou art oftenest and easiliest overcome as having least power to resist it And every morning furnish thy self with the strongest Arguments thou canst against it and then bring up thine heart to a firm
resolution as against that sin so against the occasions and allurements thereunto For it is not possible for thee to forbear any sin to which thou hast a natural propensity unless thou shun all the occasions and alluremenâ—s thereunto IV. Every morning exercise thy Faith in Jesus Christ and thereby draw forth of his fulness grace sufficient for the day and the duties thereof To this end 1 Meditate of that fulness which is in Jesus Christ for the thorow supply of all thy wants needs and necessities as the Apostle expresseth in Col. 1. 19. It pleased the Father that in Christ should all fulness dwell Fulness of power to strengthen us in all our weaknesses fulness of wisdome to direct us in all our doubts yea fulness of spirit for the supply of his members with all needful necessary graces 2 Beleeve that Christ is thus filled for the good of his Church and Members that hee may communicate unto them of his fulness grace sufficient for the discharge of the duties both of their general and particular callings For in Christ there is not onely a fulness of abundance in regard whereof hee is sufficiently full in himself but also a fulness of redundance an overflowing fulness for the supply of all his members In which respect wee are said Iohn 1. 16. Of his fulness to receive grace for grace or grace upon grace one grace of the Spirit heaped upon another 3 Cast thy self upon Christ and his fulness resting and relying thereupon for supply of all thy wants for strength to carry thee thorow all the duties both of thy general and particular calling For by resting and relying upon the fulness that is in Jesus Christ thou wilt draw forth thereof for thy comfort and support and so make it thine own V. As thou art rising out of thy bed take all occasions of holy and heavenly meditations To give you some hints 1 When thou seest the nakedness of thy body let that minde thee of thy sin which caused thee first to be ashamed of it For our first Parents before they had sinned were not ashamed of their nakedness as you have it Gen. 2. 25. They were both naked the man and his wife and were not ashamed not because they did not know themselves to bee naked but because there was in their nakedness nothing to be ashamed of their bodies being more comely than any apparel could make them But after our first Parents had sinned then were they ashamed of their nakedness And how should the consideration thereof stir thee up earnestly to long after the Robe of Christs Righteousness to be cloathed therewith which will make thee lovely and amiable in the sight of God 2 Let thy rising out of thy bed minde thee as of a resurrection from the death of sin unto the life of grace here so likewise of the resurrection of thy body out of the grave unto eternal life at the last day when thou and every one of us must appear before the great Judge to give an account of whatsoever wee have done here 3 Let the light of the day minde thee of Jesus Christ who is often in Scripture termed Light yea the True Light 4 When thou art putting on thine Apparel let out thine heart in a serious Meditation of the Robe of Christs Righteousness which alone can make thee amiable in the sight of God And by Faith apply Christ and his Righteousness unto thy self resting and relying thereupon for the pardon and forgiveness of thy sins here and for eternal salvation hereafter Having thus shewed thee how to begin the day with God I shall adde a few Motives to quicken thee up to a conscionable use of these fore-mentioned directions 1 This will be a special means to keep out worldly wanton and impure thoughts out of thine heart so that either they will not dare to come in or shall the easier be kept out 2 Hereby thine heart will be exceedingly fenced and guarded against all the suggestions of Sathan for the heart being first possessed with the thoughts of God it will keep out the suggestions of Sathan who otherwise will not bee wanting to cast his hellish fire-brands into thy soul. 3 Good and holy thoughts first let into the heart of a Christian in the morning will keep it in the better tune all the day after so that the heart seasoned with heavenly meditations or spiritual matter in the morning will be the more savoury and spiritual all the day after For the heart retains all the day a tincture of its first thoughts in the morning As a vessel retains the favour of the liquor first put into it Obj. Happily some will object that to put in practice these rules and directions will take up too much time even more than their Callings and imployments will afford Ans. 1. True it is some mens Callings and Imployments doe not afford them so much time as others doe yet there is none but may find some time for spiritual and heavenly meditations if it be but in their rising out of their beds and putting on their cloaths 2 If thou hast not time to put in practice all these directions at least thou maist goe over some or other of them yea I shall give thee this as my special advice If thou art straightned in time rather to fix upon one or two at one time then in an overly and perfunctory manner to ramble over them all every morning Thus much of morning Meditation CHAP. II. Of secret Prayer in the morning SO soon as thou art up goe into thy Closet or into some private place and there offer up unto God a Morning Sacrifice of prayer and thanksgiving let any thing be omitted rather than that if thy business be urgent and great rise the sooner dare not to attempt any thing till thou hast commended thy self and thine affairs unto God by prayer if thou take any little liberty to omit this duty the Devil will so work upon thee that by little and little thou wilt wax weary of it if Gods grace bee not the more powerful in thee And truly the morning is the fittest time for this duty of secret prayer men being then freshest and freest from worldly businesses and distractions Wee have a saying amongst us that the morning is a friend to the Muses as being the best time for study I am sure it is as true that the morning is a friend to the Graces as being the best time for any holy service For reason and experience doe teach us that in the morning our memories and senses are the quickest and all the faculties of our souls at their best having recovered fresh strength through the sweet sleep and comfortable rest we had the night past and in the morning the sooner the better for if thou shalt enter upon any worldly business or discourse before thou hast offered up thy morning Sacrifice thou shalt find it much harder to keep the
world out of thine head and thine heart close unto the duty But if some extraordinary business have occasioned thee to delay it doe not thereupon wholly omit it but be careful to take the first opportunity of retiring into thy Closet there to offer up thy morning sacrifice unto God Thus duty of secret Prayer is expresly commanded and the practice of it especially in the morning wee find also very much commended to us in the World of God First The duty it self is expresly commanded by our Lord and Saviour When thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Here you see is a positive command for the practice of secret Prayer Enter into thy Closet or into some private place and having shut the door pray Secondly The morning is commended to us for the choysest time of practising this duty 1 By the example of Christ 2 By the practice of the faithful 1 By the example of Christ himself of whom it is recorded by Saint Mark that he rose early in the morning a great while before day and went out into a solitary place and there prayed His rising betimes shewed his earnest desire and diligent care in the performance of this duty for when wee have a good mind to do a thing wee use to rise betimes and go about it 2 For the practice of the Saints of God herein the Scripture is very plentiful It is recorded of Iob That hee rose early in the morning and offered burnt offerings before the Lord. Hee did not onely rise in the morning but early in the morning giving unto God the first fruits of the day And Davids morning devotions are often expressed in the book of Psalms As My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up And again O God thou art my God early will I seek thee And it is recorded of Daniel That three times a day hee kneeled upon his knees and prayed and gave thanks viz. in the morning before hee entred upon any business at noon before hee went to his dinner and in the evening before hee went to bed And that this was his usual practice appears from the following expression viz. As hee did aforetime i. e. hee prayed three times a day as hee was formerly accustomed to do For the more profitable pressing of this duty of secret prayer 1 I shall give you some motives to quicken you up to a conscionable performance thereof 2 Answer some Objections 3 Give you some Directions for the right manner of performing it The Motives may bee drawn to Three Heads 1 The Excellency 2 The Necessity 3 The Utility thereof I. The Excellency of secret prayer appears in two particulars 1 In that it increaseth our Communion and Fellowship with God bringing us into a familiar acquaintance with him As the converses of a Christian soul with God in secret prayer are sweet so oh how sweet are the discoveries that the Lord often makes of himself to the soul of a Christian in his secret prayers When Daniel was praying alone in secret it was said unto him Thou art greatly beloved 2 The Excellency of secret prayer appears in that it procures a comfort and sweetness upon those mercies which it obtaineth For this is an experimental Truth That those mercies which are given in as answers and returns to our prayers are the sweetest and most comfortable And certainly this is one reason why many finde so little comfort in their yoak-fellows in their children in their estate and the like they did not seek them of God by secret prayer and so did not receive them as answers to their prayers but only from an hand of common providence without any seeking of theirs II. The Necessity of secret prayer especially in the morning appeareth 1 In that without it wee cannot with any confidence expect Gods blessing upon our pains and indeavours For as the Psalmist speaketh Except the Lord build the house they labour in vain that build it So except the Lord bless our pains and indeavours it is in vain to rise◠up early to sit up late and to eat the bread of sorrow and prayer is the means God hath sanctified for the obtaining his blessing 2 In regard of manifold casualties whereunto we are subject for death lieth every where in wait for us so that wee go every moment in danger of our lives If wee walk in the streets so many tiles on the house top so many deaths hang over our heads if wee walk in the fields so many beasts as wee meet withall so many enemies to indanger our lives Yea how many have risen well in the morning who have been found dead before the evening And what hath befallen one may befall another And how sad a thing will it be to be Arrested by Death and called to the Bar of Gods Judgement to plead Guilty or not Guilty before we have 〈◊〉 our selves at the Throne of Grace to Sue forth our pardon III. A third Motive may bee taken from the utility of this duty and indeed manifold are the benefits which usually follow and accompany the same As 1 It is the proper means appointed by God himself for the obtaining of all sorts of good things at his hands and therefore where this duty is enjoyned we very often finde it attended with very excellent Promises annexed to encourage us with faith and confidence to call upon him as Ask and it shall be given you seek and yee shall finde knock and it shall be opened unto you c. 2 By accustoming our selves to pray in our Closets or private Chambers we shall be the better fitted to pray in the presence of others And such as are Parents and Masters of Families will bee thereby enabled to pray with their Families for certainly one special reason why many Parents and Masters of Families doe neglect that necessary duty of praying with their Families is their not accustoming themselves to pray in secret morning and evening What David said of Saul's armour I cannot goe therein for I never proved it The like may some say of Prayer I cannot goe thereto for I never used it The accustoming ourselves to pray alone in secret will fit us to pray in the presence of others Having given you some Motives to quicken you up to a conscionable performance of Secret Prayer and that especially in the morning I shall answer an objection or two Obj. 1. Some are apt to object their little leasure and great imployment to excuse themselves from offering up their morning Sacrifice unto God Answ. 1. The greater your imployments are the more need you have to offer up your morning Sacrifice unto God thereby to seek his assistance and blessing upon your pains and endeavours
prayer say with thy self Lord what need have I of a Saviour I see thou mayest condemn mee for my most holy services and therefore I go wholly out of my self unto Iesus Christ resting upon his perfect Righteousness and all-sufficient Merits for life and for salvation CHAP. III. Of Ejaculatory Prayers BEsides thy solemn Morning Prayer it will bee good to send up Ejaculatory Prayers and Praises unto God and that frequently upon all occasions By Ejaculatory Prayers and Praises I mean The sudden lifting up of the heart unto God upon some present occasion either in way of Petition or Thanksgiving Which kinde of Prayers wee finde commanded under those general Precepts of praying alwaies and praying without ceasing The meaning whereof is not that thou shouldest wholly and only attend on prayer so as to neglect the word and other duties of piety or the ordinary works of thy calling But that besides thine ordinary and set times of prayer thou shouldest alwaies have a praying frame of spirit bee ready upon all occasions to lift up thine heart unto God in some short Ejaculations For the more profitable pressing of this kinde of prayer I shall 1 Give thee some Motives to quicken thee up to a frequent performance thereof 2 Add some Cautioâ—â— The Motives may bee drawn to three heads 1 The Excellency 2 The Necessity 3 The Utility of this kinde of Prayer I. The Excellency of Ejaculatory Prayer appeareth In that at all times and in all places even in our converses with men wee may thereby converse with God and injoy an holy familiarity with him and yet others in our company take no notice thereof And when we are about the works of our Calling we may without any hinderance thereof lift up our hearts to God in some short Ejaculatory Prayer for his assistance and blessing which though they are but as Parentheses in our worldly imployments yet will prove very advantagious to us therein II. Another Motive may bee taken from the Necessity of these Ejaculatory Prayers and that 1 In regard of the sudden dangers and plunges whereunto the people of God are many times brought which will not afford time for continued prayer 2 In regard of the manifold slips and infirmities of the people of God which put them upon praying for the pardon and forgiveness of them 3 In regard of the manifold mercies blessings and deliverances which unexpectedly thou receivest from God there is frequent occasion of Ejaculatory Prayers and thanksgivings unto him III. A third Motive may bee taken from the Utility of those Ejaculatory Prayers which appeareth 1 From Gods gracious acceptation and remuneration of the same whereof the Scripture giveth abundant instances and examples As of Davids Ejaculatory Prayer against Achitophel that God would turn his counsel into foolishness was graciously accepâ—ed and granted in defeating the same The like wee read of Nehemiah's Ejaculatory Prayer unto God to incline the heart of the King to grant his request which was graciously heard and answered So also the poor penitent Theef's Ejaculatory Prayer unto Christ Lord remember mee when thou comest into thy Kingdome Holy Ejaculations are the Spiritual breathings of a gracious heart which as they are very pleasing unto God so exceedingly advantagious unto Christians for though they are very short and sudden yet seldome do they return empty 2 These Ejaculatory Prayers are a special means for the improving of every opportunity and occurrence of Providence to thy spiritual advantage Herein bee careful to observe these two Cautions 1 Content not thy self with these Ejaculatory Prayers and Praises as if they were sufficient at thy lying down and rising up and that thou needest not to trouble thy self with any longer prayers Oh let not thy Ejaculatory Prayers justle out either thy closet or family prayers but as God in his Word requireth the one as well as the other do thou make conscience of every one of them in their time and place 2 Beware of formal and prophane Ejaculations which come from the lip but not from the heart as Good Lord and Good God or The Lord bless mee and Lord have mercy upon mee with such like which can bee no better than a taking of the name of God in vain in that they are uttered customarily in a way of form meerly from the teeth outward for which without true and unfeigned repentance God will not hold thee guiltless CHAP. IV. Of Reading the Scriptures in private ANother duty to be performed alone is Reading of the Scriptures And indeed the Word and Prayer should go hand in hand together as the Christians daily exercise For every thing is sanctifâ—ed by the Word of God and Prayer Appoint therefore some set time in every day for the reading of the Word The morning is the freest when our spirits and wits are freshest By reading three chapters a day the whole Bible may bee read over in a year But I would not so strictly tye any to this as still to go on in reading some part of the Scriptures every day And if extraordinary occasion hinder thine ordinary task double it another time For by the holy Scriptures onely wee may attain to the knowledge of the whole will of God For the more profitable pressing this duty I shall 1 Give you some Rules and Directions to bee observed 1 Before the reading of the Scriptures 2 In reading of the Scriptures 3 After the reading of them 2 Give you some Motives to quicken you to a frequent reading of them I. The Rules and Directions to be observed before reading are these 1 Go about it with all holy reverence as in the sight and presence of God beleeving it to bee the Word of God written by holy men as they were moved and inspired by the Holy Ghost as the Apostle Peter expresseth it when therefore thou settest thy self to read the Word say to thy self I will hearken what the Lord will speak unto mee therein 2 Lift up thine heart in prayer unto God as for the Spirit of Illumination to open the eyes of thine understanding that thou mayest rightly conceive his Word so for wisdome to apply memory to retain faith to beleeve and grace to practise what thou shalt read II. The Rules and Directions to bee observed in reading of the Word are these 1 Read the holy lives and actions of Gods Children not onely as matters of history but as patterns of imitation for for this end are they recorded unto us as St. Paul testifieth Whatsoever things were written aforetime were written for our learning 2 In reading the Promises and Threatnings the Exhortations and Admonitions and other parts of the Scripture so apply them to thy self as if God by name had delivered the same unto thee whereby the Word will become very profitable unto thee For thus will promises to others incourage thee threatnings against others restrain thee from sin exhortations to others stir thee up to thy duty and admonitions
to others make thee wary yea thus whatsoever things were written aforetime will prove good instructions unto thee III. Rules to bee observed after the reading of the Word 1 Seriously meditate of what thou hast read that so thou mayest the better remember and understand the same 2 Labour to work something of that thou hast read upon thine heart and give not over till thou findest the affections of thy soul warmed thereby To quicken you up to a frequent reading of the Scriptures consider these two Motives 1 The first may be taken from those treasures that are contained therein such treasures as men never heard of The subject matter of the Word are such mysteries as were hidden in God and by his Spirit revealed unto men All the abstruse learning and mysteries of other books and writings are but straw and stubble yea dross and dung in comparison of the precious pearls in this 2 Another Motive may bee taken from the many sweet and precious promises which are scattered up and down in the Word For as there is not a condition into which a Childe of God can fall but there is a Direction and Rule in the Word in some measure suitable thereunto so there is not an affliction into which a childe of God can fall but there is a promise in the Word in some measure suitable thereunto CHAP. V. Of Christian Watchfulness over our Thoughts DO not think that having saluted God by prayer and reading his Word in the morning thou mayest take thy leave of him all the day after But second thy prayeâ—s and reading with Christian Watchfulness which is a duty incumbent upon all being much pressed upon us in Scripture For the profitable handling whereof I shall shew you 1 The Nature of Christian Watchfulness 2 The Extent thereof or the particulars wherein we are to manifest the same I. For the Nature of Christian Watchfulness It is an heedful Observation of our selves in all things and a diligent circumspection over all our waies courses and actions that wee may not displease God in any thing but rather please him in all things II. For the Extent of this duty The Apostle sets it down in general Terms Watch thou in all things which I shall branch into several particulars 1 Over thy Thoughts Words and Actions 2 Against Sin in general and the several kinds thereof 1 Thou must be watchful over thy Thoughts that vain Thoughts may not lodge in thine heart For the profitable pressing of this I shall 1 Give you some Motives to quicken you up thereunto 2 Some Directions and helps thereunto I. For Motives first consider that vain and evil thoughts though they break not forth into acts yet are they actual sins for thoughts though they are inward yet are they the acts of the soul and in that they are evil they are sinful 2 Evil thoughts are not onely sinful in themselves but they are likewise the cause of all sins the plotters of all treasons against God the Panders of all other lusts so much the Apostle Iames expresseth When lust hath conceived it bringeth forth sin lustful thoughts being conceived in the heart they soon bring forth sin breaking forth into acts of filthiness and uncleanness 3 Consider that by our thoughts especially will the Lord judge us at the last day When hee will make manifest the counsel of the heart as the Apostle expresseth it And Rom. 2. 16. God hath appointed a day wherein he will judge the secrets of men by Iesus Christ. Then the swarms of our vain and evil thoughts shall be discovered and laid open to our eternal shame before God Angels and men without true and unfeigned repentance 4 Evil and vain thoughts without true and unfeigned repentance will sink our souls to Hell such of you therefore as make no conscience of your thoughts but delight your selves in vain and wicked thoughts in lustful and unclean thoughts and that impenitently how can you escape the vengeance of hell I deny not but the best men through the remainder of corruption in them are subject to vain and wicked thoughts but these are their grief and their burden against which they strive and for which they earnestly begge pardon and therefore shall not bee said to their condemnation The helps and directions are these 1 Consider That the Lord doth as strictly observe all inward sinful thoughts as he doth the outward acts of sin Hee is Omniscient and knoweth all things yea he is the trier and searcher of our hearts and so is privy to every vain and wicked to every wanton and lustful thought in our hearts So that howsoever men discern not our thoughts yet God doth 2 Make not too much of those vain and wicked thoughts which doe either arise from thine own corrupt heart or are cast in by Satan I mean thou must not revolve them in thy mind by musing and meditating on them with any delight for if so thou art in danger to be ensnared by them 3 With detestation speedily reject and cast all vain and wicked thoughts out of thine heart As in thy judgement thou canst not but condemn them as base and wicked so in thy affections abhor and defest them yea reject and cast them away as abominable 4 So soon as any vain or wicked thoughts begin to arise in thine heart fix thy meditation upon good thoughts and upon such especially as are contrary thereunto Thus when vain thoughts begin to arise in thine heart strive to put them out by fixing thy meditation upon some serious matter when earthly worldly thoughts begin to arise in thine heart fix thy meditation upon some spiritual and heavenly thoughts when any lustful and impure thoughts begin to arise in thine heart fix thy meditation upon some holy and good thoughts think of the excellency and necessitie of holiness without which no man shall see the Lord. 5 Humble thy self for all thy sinful and vain thoughts of what sort or kind soever For know assuredly that unless thou humble thy self for thy sinful and vain thoughts thou shalt bee called to an account for them at the Day of Judgement when the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the heart 6 And that which sanctifies all other means is earnest and hearty prayer unto God that he would be pleased as to suppress and keep down all vain wicked wanton thoughts from rising in thy heart so that he would rebuke Satan and restrain his malice that he may not cast his hellish thoughts into thine heart or at least that he would enable thee to quench them at their first entrance This course did the Apostle Pauâ— take in the like case as we read in 2 Cor. 12. 7 8. CHAP. VI. Of watchfulness over our Words AS thou must be watchful over thy Thoughts so likewise over thy Words according to the counsel of the Prophet David Keep
applying of the mind to some spiritual or heavenly subject discoursing thereof with thy self to the end thine heart may bee warmed thine affections quickened and thy resolutions heightned to a greater love of God hatred of sin c. Come we now to the Rules and Directions for the right manner of performing the same To this end I shall treat 1 Of the Time when this duty is to be performed 2 Of the Place where Of the Manner of setting about it and performing it 1 Touching the Time when this duty is to be performed and how often it is hard to give any set or certain Rule For difference must bee made between such as are rich and wealthy who have much spare â—ime and poor men who live by their daily labour and have â—ittle time to spare from the same for the performance of holy and religious duties Now such as have time and leisure and are at their own dispose ought to bee frequent in the exercise of this duty How frequent such should be I will not undertake to determine because mens several occasions may vary it But in general that it be frequent the Scripture requireth And truly the more frequently it is performed the more easie and delightful will it be unto thee Questionless every one whether hee be rich or poor Master or Servant ought to make conscience of performing this duty on the Lords day which being appropriated to spiritual duties doth especially challenge this which is so eminently spiritual For the choice of other daies and set times therein it must be left to Christian prudence which will teach thee what time thou canst best spare from thine ordinary imployments and when thou art best disposed and fitted for the performance of the same II. The next thing to bee considered is the Place for this duty ought to be private in some private retired place where thou mayst be free from company and whatsoever may distract thee For when thou art most retired from the world then art thou most fit to have communion with God Therefore Isaac when hee would meditate and by Meditation converse with God walked alone into the fields And David meditated upon his bed as himself tells us III. For the Manner of setting upon this duty I. Having with-drawn thy self from worldly company thou must for the time wholly lay aside all worldly thoughts for otherwise it may and will fall out that when thou art separated from the company and society of men thou mayest be in a croud of worldly businesses through thy worldly and wandring thoughts II. In the entrance upon this duty lift up thine heart in some short prayer unto God for his direction assistance and blessing thereon III. Having thus prepared thy self in some measure then pitch upon the subject matter whereupon thou intendest to meditate such as may be fit for thy souls nourishment Herein observe these Directions 1 Let the subject matter of thy Meditation bee wholly spiritual and divine Thus any part of the Scripture is a fit subject for thy Meditation as also God or any of his Attributes as 〈◊〉 Omnipotency Eternity Immutability Omâ—ipresence Omnisciency 〈◊〉 Wisdome Mercy Iustice Love Faithfulness and other excellencies of God As also the blessed and happy estate wherein our first Parents were created by God and that miserable estate whereinto they implunged themselves and all their posterity by their disobedience against God in eating the forbidden fruit and the state of Redemption by Jesus Christ and the transcendent love of Christ in undergoing a bitter cursed death for us 2 Let the particular subject thou pitchest upon for thy Meditation be suitable to thy present state and condition and to that end in setting upon this duty it will be thy wisdome to observe the frame and temper of thy heart If thou findest thine heart sad and heavy then fix thy Meditation upon thy sins that so thou mayest turn thy sorrow and sadness for outward things into a sorrow for thy sins But if thou findest thine heart lightsome and chearful then fix thy Meditations on the incomprehensible love of God or on the freeness of his grace or on the bounty of God especially towards thy self 3 Having pitched thy thoughts upon some particular subject suitable to the present frame and temper of thine heart continue thy thoughts upon it till thou hast found thy heart warmed and thine affections quickened therewith which indeed is the main and principal end of this exercise 4 Having spoken of preparation to the work come wee now to the work it self which consists of three particular heads 1 The first I may call Cogitation whereby I mean a discoursing of the understanding about the subject matter pitched upon a calling to minde of several truths that belong thereunto As if the subject of thy Meditation be Death then call to mind and seriously think as of the certainty of Death so also of the uncertainty thereof both in regard of the Place where the Manner how and the Time when And then to argue the necessity of a continual expectation ofâ— and preparation for Death 2 The second is Application to make some close application to thy self of those truths thou hast called to mind for the warming of thine heart and quickning of thine affections 3 The third and last particular is Resolution a resolved purpose of heart to do this or that or to leave this or that As if the subject of thy Meditation hath been Death and finding thine heart thorowly affectâ—â— with the apprehension thereof especially of the uncertainâ— of the time of thy death resolve thereupon to be the more careful in imbracing every opportunity of doing good thinking it may be the last that will be afforded unto thee as also to live in a continual expectation of and preparation for death by a daily renewing thy peace with God Having thus given some Rules and Directions for the better helping thee in this heavenly exercise of Divine Meditation III. I shall now give thee an Example and Pattern thereof according to the former Rules and Directions for the better clearing it to thee Suppose the subject thou propoundest for thy Meditation be Sin then having lifted up thine heart unto God in prayer for his Direction and Assistance First Fall upon the duty of Cogitation calling to minde some plain truths which apperâ—ain thereunto As I. Think of the nature of sin How it is a transgression of the Law of God II. Of the kinds of sin viz. Original and Actual 1 Let out thine heart in a serious Meditation of that corruption of nature which thou and every man brought with him into the world and how it is not onely a sin but an heinous sin comprehending in it the seeds of all sins even of the most abominable that can be imagined 2 Let out thine heart in a serious Meditation of thine actual sins and of the several kinds of them viz. Evil Thoughts evil Words and evil Actions III.
glory for humility is an ornament as the Apostle Peter implieth under that phrase Bee cloathed or decked with humility as with an ornament Many men think humility a debasement but the Spirit of God counteth it an ornament VI. Labour for the true spiritual Riches namely saving sanctifying graces that thy self may bee rich and not thy chest onely And truly rich men of all others stand in most need of sanctifying graces in regard their riches are great snares unto them and occasions of sin as a long coat is in greater danger to be dagled than a short one Oh therefore beg of God that hee would not 〈◊〉 thee off with the things of this world but that together with his outward blessings hee would give thee his inward blessings true saving sanctifying graces especially the grace of spiritual poverty which is the foundation of blessedness for saith our Saviour Blessed are the poor in spirit for theirs is the Kingdome of Heaven It was an excellent speech of Luther when the Princes of Germany sent him in great presents I profess saith hee the Lord shall not put mee off so Do thou in like manner take up the same resolution VII Communicate out of thy store towards the relief of others Giving to the poor as it is a duty incumbent upon all that are able so especially upon the rich The Apostle Paul therefore willeth Timothy to charge such as are rich in this world that they do good that they bee rich in good works c. Iob is a worthy pattern herein for rich men he having abundance would not see any perish for want of cloathing nor any Poor without covering the Law which enjoyns such as had Harvest and Vintage to leave gleanings and after-gatherings for the Poor sheweth that of mens abundance the poor must have a part The better to quicken you up to this Duty consider these two Arguments 1 This is an especial end of Gods giving more to some than to others that they who have more abundance should thereout give to them that need This inference doth Saint Paul make 2 Cor. 8. 14 15 from the distribution of Manna Exod. 16. 18. for they that gathered more than was needful for themselves and their Housholds gave of their abundance to such as had not enough 2 Rich men are not Lords of the abundance which they have but Stewards and therefore must dispose it according to the mind of the Lord and that is some part thereof to the poor hereof they shall give an account And therefore of all unmerciful men such as are rich and have enough for themselves and others too are worthy of most blame such an one was that rich man in the Parable of whom it is said that he was cloathed in Purple and fine Linnen and fared sumptuously every day and yet it is implied that he afforded not to poor Lazarus the crumbs that fell from his table Let such unmerciful rich men well weigh the end of that rich man and bee henceforward stirred up to take due notice of a main duty that lieth upon them which is to be free and forward liberal and bountiâ—â—l in distributiâ—â— to the necessities of the poor Knowing Hee that soweth bountifully shall reap bountifully though God reward none by way of merit for their works sake yet he will render to every one according to his deeds so as rich men shall lose nothing by being rich in good works but rather gain very much thereby CHAP. XV. Directions to the Poor HAving given Directions to the Rich I come now to give Directions to the Poorer sort who stand in as much need as the former I. Labour to be content with thine estate as being that portion God hath allotted unto thee and repine not against his Providence because thou hast not a larger allowance which is the counsel of the Apostle Paul Having food and raiment let us bee therewith content Q. Wherein doth this contentedness consist A. In bringing down your minds to your present state and condition It is the great mistake of many to think that contentedness consisteth in abundance in raising up their estates to such a pitch conceiving they should then be contented whereas indeed true contentedness consists rather in an evenness suitableness and proportion between a mans estate and his mind The better to perswade the Poorer sort to this Duty of Contentedness I shall propound some few considerations 1 That such as have convenient food and raiment injoy as much as the richest men on earth whereupon saith the Apostle in the forementioned place Having food and raiment let us be therewith content Though a man possess never so much of this worlds goods yet doth he enjoy no more thereof than himself eateth and weareth for the rest goeth to others and is nothing to him Obj. Happily thou wilt say that though his belly can hold no more than thine yet his fare is better and more delicious Ans. Though his fare may be much better and more delicious yet his delight therein may be less than thine in thy courser diet and his delicious fare doth usually prove hurtful to him as the Wise man noteth Eccles. 5. 12. 2 A little with the fear of God is much better than great treasures with trouble and vexation of spirit as the Wise man expresseth it Prov. 15. 16. Better is a little with the fear of the Lord than great treasures and trouble therewith intimating that a small estate with the fear of God is farre more comfortable than a great and plentiful estate without the fear of God which is usually accompanied with much trouble and vexation of spirit 3 That every mans estate is ordered by God who as hee is the soveraign Lord of Heaven and Earth and may doe with us as hee pleases so he is infinite in Wisdome and thereby knoweth what estate is best and most convenient for us even better than we our selves yea and is rich in mercy and goodness and thereby willing and ready to doe that which in his wisdome he knoweth to be best and most convenient for us which if it were seriously considered would be a special means to work up our hearts to some measure of contentedness in our meanest estate and condition 4 That our blessed Saviour Iesus Christ though he was rich yea Heir of all things yet for our sakes became so poor that as himself expresseth it he had not where to lâ—y his head And we read that Women ministred unto his necessities Christ became thus poor for gracious ends as 1 That hee might sanctifie Poverty to all his members for Christ by undertaking it sanctified it 2 That he might minister comfort to his poor members for in his example it is evident that Gods dear Children may live here in a poor and mean estate 3 That he might by his example teach us to submit our selves to the Divine providence resting
amended and reformed and considering that the Lord doth not only in general correct us for Sin but visiteth our special Sins with special Judgements and Afflictions therefore whensoever the Lord visiteth thee with Sickness or exerciseth thee with any affliction know it is thy duty to make a strict search and diligent enquiry into thine own heart for the special Sin or Sins God aims at therein to find out the plague of thine own heart Thus did the people of God under their sad affliction yea they called upon one another to the practice of this duty Let us search and try our wayes said they Lam. 3. 40. for as a Disease can never be well cured till the cause thereof be first found out and discovered so neither can any affliction bee sanctified and removed till that which hath occasioned it be in some sort found out and discovered For the better discovery of the particular Sin or Sins God aims at in thine afflictions take these few rules and directions 1 When God visiteth thee or any of thy dear relations with Sickness or exerciseth thee with any Affliction or doth but shake his Rod over thee set thy self as in his sight and presence and then examine thy Soul and Conscience thorowly make an exact survey and search into every corner thereof to find out the particular Sin God aymeth at 2 Take notice what sin thy Conscience doth first bring to thy remembrance for Conscience is Gods Deputy to convince thee and to tell thee that by living in the practice of such and such a Sin or in the omission of such a Duty thou hast justly brought upon thee such a Judgement as thou mayst see in the example of Iosephs brethren who for their cruelty towards their brother adjudged themselves worthy of all the â—iseries which they suffered for their Consciences it seems in their distress chiefly checked them for that therefore they had good ground to suspect that to bee the cause of their present distress under every Cross and Affliction therefore listen to the voyce of Conscience which will deal impartially with thee 3 Take special notice of the kind of thine affliction for it is Gods usual manner to punish Sin in kind by way of retaliation observing an analogie proportion and similitude between the quality of the Sin and the punishment which hee inflicteth and so leadeth us as it were by the hand that we may come to find and feel it by his guidance and direction for mens punishment often bears the image and superscription of their sin upon it Thus God oftentimes punisheth Drunkards with Dropsies and Covetous men with Theeves who rob them as they have robbed others Thus God often punisheth our prophaning of his Sabbaths by inflicting some judgement upon us on that day and our careless neglect of family-Family-Duties by taking away a Family-relation Thus there is oftentimes a proportion between mens Practices and Gods Punishments by comparing whereof we may many times come to find out the particular Sin or Sins for which God afflicts us 4 When Gods afflicting hand is upon thee consider for what Sin especially thou hast often been reproved either by the motions of Gods Spirit or by the admonitions of his Ministers or by the checks of thine own Conscience and yet hast refused to reform the same thereupon suspect that Sin in special to be the sin at which the Lord aymeth in thy present affliction for it is usual with God to proceed from words to blows to make us give more diligen◠〈◊〉 thereunto 5 Be earnest with God in Prayer that hee would help thee in this search that he would discover and make known unto thee the Sin or Sins at which he especially aymeth thus did Iob Shew me saith he wherefore thou contendest with me i. e. for what Sin or Sins thou dost thus afflict me And afterwards he cries out in his afflictions Make me to know my transgression and my sin In like manner doe thou in thine affliction fly unto God by Prayer beseeching him to shew unto thee wherefore he doth so contend with thee and to make known unto thee what is thy transgression and thy sin that hath provoked his displeasure against thee III. Having foâ—nd out the particular Sin God aâ—med at in thine affliction then goe and confesse it unto God in Prayer with the aggravating ciâ—cumstances thereof freely judging and condemning thy self before God for the same with a broken and contrite heart And to such as confess their sins there is a promise of forgiveness made To thy confessions adde earnest and fervent Prayer unto God for the pardon and forgiveness of thy sins for and through the merits of Jesus Christ. IV. Wherein soever upon thine examination thou findest thy self to have been faulty thou must endeavour to amend and reform for as the end of thy search is to discover what is amiss in thee so the end of thy discovery is to amend and reform what hath been amiss in thee And truely without this it will little avail thee to pray unto God for the removal of thine Affliction for the Lord himself noteâ—h continuance in sin to be the chief cause of the continuance of his hand of affliction upon his people Isa. 9. 12 13. V. Though Afflictions are special opportunities for Spiritual advantages yet seeing they are not of themselves able to work any good in thee without the special assistance of Gods Spirit working together with them be earnest with God in Prayer for a sanctified use and improvement of them that as he doth afflict thee so he would teach and instruct thee by his holy Spirit how to make a good use thereof to the spiritual advantage of thine own soul. In all thy addresses unto God in Prayer begge of him that no affliction may pass away unsanctified and pray more for the sanctification of them than for their removal VI. In the time of thy affliction vow and promise unto God better obedience for the time to come that thou wilt bee more careful in the avoyding of those sins for the commission whereof and in the performing of those Duties for the omission whereof thy Conscience checks thee David speaks of Vowes which he had made unto God in the day of his trouble and distress and truly this vowing unto God newness of life better obedience and a greater watchfulness over our selves for the time to come is a necessary duty to be oft performed by us especially in the time of our Sickness and that in regard of the weakness of our flesh for howsoever in our sicknesses and afflictions there may be good motions purposes and intentions in our minds yet through the weakness of â—our flesh we are apt to start from them Now a Promise and Vow is a special means to keep us from starting from our good motions and purposes VII Be careful to perform the Vowes aâ—d Promises thou makest unto God in the day of
Religion especially touching mans miserable condition by Nature and the state of redemption by Jesus Christ. 5 If thou perceivest that he hath not a due sence of his Sins endeavour to affect him with a sence and apprehension of his Sins and the hainousness of them as also of his miserable condition in regard of the punishments due unto him for the same which are all Judgements and Plagues here and eternal death and damnation with the Devils and damned in Hell 6 Question him concerning his willingness to dye and his hope of a better life after this and upon what foundation he builds his hope of salvation whether upon his good meaning and desires or upon his just and honest dealing with men or upon his frequent performance of holy duties If thou perceivest that hee builds his hope of Salvation upon any of these or upon any thing besides Jesus Christ labour to take him off from those false bottoms by shewing him the insufficiency of his good meaning and desires yea of his civil and religious righteousness to salvation how they are but rotten foundations whereon to build the hope of his Salvation 7 Having taken him off from his false bottoms and rotten foundations then instruct him in the only true ground of Salvation whereon hee may safely bottom his hope of Salvation viz. Christ and his righteousness with the Merits of his Death and Passion 8 Labour to convince him that there is no way or means of Salvation but only by beleeving in Jesus Christ by receiving him as his Priest and King by resting upon his all-sufficient Sacrifice for the pardon and forgiveness of his sins here and for eternal life and salvation hereafter 9 Perswade him thereupon to goe out of himself unto Christ to adventure his soul upon him with a disclaiming of all his own righteousness as filthy raggs to place his whole confidence upon the righteousness of Jesus Christ and upon the merits of his Death and Passion To this end set forth unto him the perfection of Christs righteousness the all-sufficiency of Christs Sacrifice with his willingness to receive and embrace all poor Sinners that will but come unto him and cast themselves and the burden of their sins upon him 10 Perswade him from his heart to forgive those who have wronged him as he expects forgiveness at the hand of God and if he hath wronged any by acts of injustice perswade him to make what restitution and satisfaction he is able telling him that goods ill gotten will prove a moath to consume and a fire to burn his whole estate 11 Because as the Apostle speaketh If we judge our selves we shall not be judged of the Lord. Perswade him to keep a Day of Judgement in his own Soul by calling to mind his Sins together with the aggravating circumstances of them and then to arraign and condemn himself for the same judging himself guilty as of all Judgements and Plagues here so of eternal torments in Hell hereafter and then to fly unto Jesus Christ for the pardon and forgiveness of his Sins who is a true City of refuge to all those who fly unto him against the Hue and Cry of their Sins and will in no wise cast out any who come unto him CHAP. XX. How to cloze the Day with God HAving shewed you how to walk with God all the day long I come now to shew you how to cloze the day and lye down with God in the evening The Directions may be brought to these two Heads 1 Such as concern our behaviour in the Evening before our going to bed 2 Such as concern our behaviour at our going to bed I. The Directions which concern our behaviour in the Evening before we goe to bed are these 1 With-draw thy self into some secret and retired place and there look back and call to mind how thou hast spent the day consider how thou hast performed the fore-mentioned Duties belonging to the several parts of the day call to mind what thy carriage hath been in secret and what in company how thou hast improved the one and the other and whether thou hast discharged the duties of thy place calling and relations As he is the best Trades-man that every day in the evening taketh an account of his worldly losses and gains so he is the best Christian that every day in the evening taketh an account of his Spiritual losses and gains whether he goe forward or backward in the ways of godliness And therefore as many Shop-keepers have their Day-books where into they enter all their buyings and sellings even all their worldly transactions which they usually review in the evening so will it be a point of Spiritual husbandry in us every evening to review the passages of the day and our transactions therein which would tend exceedingly to the good and welfare of our souls History tells us of many Heathens who were wont every evening to review the transactions of the day as of Sextius the Roman Philosopher of whom it is recorded that every evening as he was going to bed hee would question his soul what Evil he had healed what Vice he had withstood that day in what regard he was better then before an example worthy our Christian imitation and a shame it would be to us to fall short of Heathens herein II. Call to mind the passages of Gods Providence towards thee and treasure them up in thine heart and memory labouring to make a right use of them The truth is it is an argument of a prophane and irreligious heart to let the remarkable passages of Gods Providence pass away without any due observation of them for as the Psalmist speaketh The Lord hath so done his marvellous works that they ought to be had in remembrance and therefore it is thy duty and will be thy wisdome as in the day to take notice of all the passages of Gods Providence towards thee so in the evening to call them to remembrance that they may take the deeper impression upon thee III. If thou hast been moved to anger in the day time let not the Sun goe down upon thy wrath which is the counsel of the Apostle Paul whereby he implieth such a speedy suppression of anger that it may not sleep with thee for saith he in the next verse This is to give place to the Devil who like the Lion that is greedy of his Prey when the Sun is down creepeth forth seeking whom he may devour and in the night season coming to the angry man in his bed saith Gregory he setteth before him the greatness of the wrong done unto him and aggravateth the â—ame by all the amplifying circumstances thereof to heighten up his anger to a revenge and therefore saith the Apostle Let not the Sun goe down upon your wrath but if you have been moved unâ—o anger it must not live past a day lest in the day having conceived some displeasure thou travel with
bountifully and more willingly because the stock out of which they give is prepared before-hand and it being a sacred Stock by their voluntary setting it apart to such an use their conscience will account it sacriledge to lay it out any other way If poor men that live by their daies labour and servants that live on their wages would every Lords Day lay up some half-pennies or pence for this end and purpose they might have without any sensible dammage to themselves a stock for the poor How much greater store would be for the poor if rich men according to Gods blessing on them would so do 2 Visiting the sick and such as are otherwise restrained of liberty This we finde practised by our Saviour and that upon the Sabbath day after the publick ordinances were ended as Mark. 1 29 30. where we read that our Saviour with some of his Apostles After they were come out of the Synagogue went to visit Peters wives Mother who lay sick of a Feaver which sheweth That Christ accounted it a work of mercy suitable to the Sabbath to visit the sick From whence we may learn as just occasion is offered to spend some time of the Sabbath in visiting the sick it being an especial work of mercy proper to the Sabbath yea and an especial means to fill our minds with spiritual Meditations and our mouths with holy conferences which are parts of private sanctification of the Sabbath What time therefore others spend in idleness or vain company or sitting at street-doors or walking abroad in the streets and fields let us spend in this and such like works of mercy Directions for the right manner of visiting the Sick see in Chap. XIX Besides these duties of Piety and works of Mercy which are commanded to be done on the Lords Day There are some things which the Lord permits unto us in regard of the weakness and infirmities of our bodies viz. Sleep Food and Apparel Because we cannot with strength and delight spend the whole day in Sabbath duties without competent rest food and apparel therefore it is lawful for us to spend some time as in sleep so in apparelling our selves and in refreshing our bodies with food which otherwise would be ready to faint But by a moderate use of these we are inabled to do the things we take in hand the more chearfully But herein two Cautions ought carefully to be observed 1 You must spend no more time about them than needs must Wherefore your bodies being refreshed with moderate sleep you ought to get up early on the Lords Day as about six or seven of the clock and to use all possible speed in dressing your selves and not to sit longer than needs must at your meals that so you may have the more time for the duties of Gods worship and service on his day And truly since the Lord is so good and gracious unto you as to afford you some part of his own day for the refreshment of your bodies Far be it from you to abuse his goodness by lavishing away more time therein than needs must Second Caution Do them as Sabbath-dayes-works which is done two waies 1 By doing them for this end that thereby you may bee the better inabled to serve God Thus when at your lying down the evening before the Sabbath you desire God to give you quiet comfortable sleep that thereby your weak bodies may be refreshed and you the better inabled to serve him the next day in the duties of his worship and service this is a Sabbath-sleep In like manner when you eat and drink for this very end that your bodies may be refreshed and your spirits revived and you thereby the better inabled with chearfulness to serve God the remaining part of the day this is a Sabbaths-eating and drinking 2 By raising spiritual and heavenly Meditations from the same At your first awaking you should call to minde what day it is and having blessed God for your comfortable rest and sleep that night you should beg of him the special assistance of his grace to carry you thorow all the duties of the day When you are rising out of your beds you should think as of the Resurrection of Christs body out of his grave early on that day so likewise of the Resurrection of your Souls here out of the death of sin to the life of holiness and of your bodies at the last day out of the grave of the earth to the life of glory in Heaven In your apparessing your selves you should then think of the long white Robe of Christs Righteousness and of the happiness of those who have an interest therein When you are washing your hands and your faces from the cleansing virtue of the water you should take occasion to meditate of the cleansing virtue of Christs blood which alone washeth your souls from the filthy spots and stains of sin When you go to your Tables to partake of Gods good creatures your corporal food for the nourishment of your bodies should minister occasion of meditating on the spiritual food of your souls whereby they are nourished unto everlasting life The bread on your Tables should minde you of Jesus Christ who is the bread of life that came down from Heaven to quicken your dead souls Thus from every thing should you indeavour to draw matter of spiritual and heavenly meditation labouring to keep your hearâ—s in an holy frame all the day long For what our Saviour said to his Disciples concerning the loaves and the fishes Gather up the fragments let nothing bee lost The like he seemeth to speak unto you concerning the Lords Day gather up the parcels thereof let no part of the day be lost no not the least minutes which are precious as the least filings of Gold As the Lord doth permit unto you some things which your weak bodies stand in need of that thereby you may be the better inabled to serve him on his day So he is pleased to allow some things to be done by you even on his day though they hinder the performance of the proper works thereof and they are such things as are of absolute necessity Quest. If you ask what I mean by works of absolute necessity Answ. Such as must needs be done and yet could not be done the day before the Sabbath nor put off to the day after without great prejudâ—ce But on the other side such things as do no way further the sanctification of the day but rather hinder the same and may as well be done the day before or the day after or some other time ought not to be done on the Lords Day Having thus done with the Directions for the right sanctification of the Lords Day IV. Come we now to the Motives to quicken you up to a conscionable observation of the Directions 1 A right sanctification of the Lords Day maketh much to the honour of God Mark what the Lord himself saith to his Church in this case by his
Prophet Isaiah If thou tuâ—n away thy foot from the Sabbath from doing thy pleasure on my hely day and 〈◊〉 the Sabbath a delight the holy of the Lord honourable and 〈◊〉 honour him Here it is expresly said that by a right sanctifying of the Sabbath wee honour God 2 A right sanctification of the Sabbath is profitable to your selves and that in a double respect 1 In regard of your outward temporal estate 2 In regard of your inward spiritual estate 1 The sanctification of the Sabbath is profitable in regard of your outward temporal estate For the more conscionable any man is in sanctifying the Sabbath day the greater blessing hee may expect from God upon his labour on the six daies For it is not your own labour and toiling but the blessing of God that maketh rich i. e. that and that alone doth it as the Wise-man speaketh 2 The sanctification of the Sabbath will be profitable in regard of your inward spiritual estate For this was one main end why the Sabbath was ordained namely that God might by it in the use of his ordinances inrich our souls with spiritual blessings in heavenly things And accordingly the sanctification of the Sabbath is an especial means both to beget grace and to strengthen grace for the Lord hath ordained it to be as a Market-day to the soul. And truly were we but as sensible of the good of our souls as we are of out bodies the best husbands that be should not more diligently keep Marke-daies and Fair-daies than we would the Lords Daies 3 A right sanctification of the Sabbath is very delightful to the people of God in that they do injoy intimate society and communion with God in his ordinances on that day which is the greatest happiness poor creatures can possibly attain unto in this life being an heaven upon earth to injoy communion with God and some degree of those heavenly joyes which wee shall injoy hereafter more fully in Heaven How should the consideration hereof stir you up to a careful conscionable sanctifying of the Lords Day that so you may taste of those sweet comforts and refreshments which others have so plentifully injoyed 4 Another Motive may be taken from the Equity of sanctifying this day For in that the Lord hath afforded unto us six daies in seven for our own work an reserved to himself but one for his worship and service whereas he might have required six daies for his worship and afforded but one for our work is it not most just and equal that we should make conscience of giving unto God his Day by consecrating it wholly to his worship and service As Ioseph said to Poâ—â—phars Wife when she tempted him to uncleannes 〈◊〉 Master hath not kept back any thing from mee but thee because thou art his wife How then can I do this great wickedness and sin against God In like manner say thou to thy vain companions when thou art tempted any way to prophane the Sabbath God the Soveraign Lord and Master of the world hath kept back no time from mee but one day because it was his How then can I do this great wickedness and sin against God CHAP. XXII Of the Sacramen of the Lords Supper TO the worthy partaking of the Sacrament of the Lords Supper there are three sorts of duties required 1 Duties Antecedent i. e. Such as must go before the Sacrament 2 Duties Concomitant i. e. Such as must accompany the action of receiving 3 Duties Subsequent i. e. Such as must follow after I. For the Duties Antecedent though they are many yet they may be all brought under this one head of Examination which is not onely commended by the Apostle But let a man examine himself and so let him eat of that bread and drink of that cup But urged and pressed upon us with greater severity than any Pâ—ecept in the Book of God For faith the Apostle in the same place hee that through a neglect of this duty of Examination eateth and drinketh unworthily 1 Hee is guilty of the body and blood of Christ. 2 Hee eateth and drinketh damnatioâ— to himself 1 To bee guilty of the body and blood of Christ is in some measure to have â—ur hands in his bloody death and passion and so by consequence to be partners with Iudas in betraying him with the Scribes and Pharisees in accusing him with Pilate in condemning him and with the cruel souldiers in crucifying him Whose heart doth not rise with indignation against these when he reads or considers their cruell handling of our blessed Saviour in whipping and scourging him in mocking and deriding him in piercing and crucifying him And therefore take heed lest thou in like manner be guilty by thine unworthy receiving of the Sacrament of the Lords Supper through thine unprepared coming thereunto We read how the blood of innocent Abel did lye so heavy upon Cain that hee cried out My punishment is greater than I can bear How heavy then will the blood of Jesus Christ who was not only an innocent man but more than a man lye upon them that are guilty thereof You know it lay so heavy upon Iudas that hee hanged himself And you cannot be ignorant how heavy it hath lyen upon the whole Nation of the Iews for these many hundred years according to that cursed wish of theirs His blood be on us and on our children As therefore thou wouldest not be found guilty of this horrid and dreadful sin put in practice the Apostles counsel namely To examine thy self before thou presumest to partake of that Ordinance 2 Hee that eateth and drinketh unworthily eateth and drinketh damnation to himself so our translators render it And truly this is a necessary consequence from the former for hee that is guilty of the body and blood of Christ how can hee but incur the danger of damnation Indeed the word in the Greek translated damnation may as well signifie temporal chastisement as eternal punishment And questionless as hypocrites and unbeleevers while they eat and drink unworthily eat and drink damnation to themselves if they repent not so also such as are faithful and sincere Christians when they through infirmity and negligence do partake of this ordinance unworthily incur thereby temporal judgements as sicknesse weaknesse and sometime death it self For saith the Apostle speaking of the beâ—eeving Corinthians who had not prepared themselves as they should to that ordinance For this cause many are weak and sickly among you and many sleep or dye For what cause namely because they received the Sacrament unworthily and irreverently without any preparation or examination of themselves I grant the best men cannot be said in themselves to be worthy to partake of this ordinance Yet if thou beest a beleeving Christian and dost sincerely indeavour to receive it in that manner and with such affections as the Lord doth require of thee thou mayest be said how
they are born The Iew. vere commanded to circumcize their children on the eighth day But though Baptism succeeded in the room of Circumcision as the Apostle hinteth yet are not wee now under the Gospel strictly tied to that day notwithstanding from that command of God to the Iews wee may doubtless infer that the Children of Christians may and ought to be baptized within some few daies after they are born II. To train them up in the fear and nurture of the Lord. This duty the Apostle Paul in special presseth upon Parents Yee Parents saith hee bring up your Children in the nurture and admonition of the Lord q. â— Let your main care be not how to make them rich but religious how to work the sincere fear of God into their souls that as God of his infinite goodness hath made them your children by natural Generation so you should strive and indeavour to make them his Children by a godly and religious education Austin in his fifth Book of Confessions speaking of his Mother Monica saith That shee travelled with greater care and stronger paiâ— for his spiritual birth than for his natural birth And truly the like care and pains should be in all Parenâ—â— towards their Children Not thinking it sufficient that they have brought them up to some good Trade whereby they may live another day But they must likewise bring them up in the fear of God teaching them so to serve him here that they may live with him eternally in the Heavens For your better help herein take these few Directions 1 Instruct them in the Principles of Religion by teaching them some good Catechism which should be frequently if not daily performed though but a very little at once to prevent wearisomeness in your children Q. How soon should wee begin to teach our children A. When they are able to learn any thing that is evil it is high time to teach them something that is good Solomon saith when hee was young and tender his Father taught him And that his Mother did so too you may read in the last chapter of the Book of Proverbs 2 Betimes instruct them in the practical part of Christianity by calling upon them frequently to read the Scriptures daily to offer up a morning and an evening Sacrifice of prayer and praise unto God constantly to give thanks before and after meals carefully to avoid all known sins and diligently to perform every known duty and that out of conscience This the Lord commended in Abraham I know him saith God that hee will command his children and his houshold after him to keep the way of the Lord to do justice and judgement 3 Bring them with you to the House of God so soon as they can remember any thing which they hear When Ioshua read the words of the Law before the Congregation of Israel it is expresly said That the women and the little-ones were amongst the men 4 Examine your children at home of what they have heard in the publick Congregation and labour to make it more clear and plain to their understanding 5 Bee often speaking before them of the great things the Lord hath done for his Church and people both of old and in your daies This the Lord commanded the Israelitish Parents to do to their children which wee finde accordingly practised by them As children generally have good memories so they are excellent at the remembring of stories 6 Bee patterns of piety and godlâ—ness unto your children For the truth is there is great force in Examples to draw others either to good or evil And it is usually the disposition of Children to follow their Parents And therefore how doth it concern Parents to look to their waies and courses especially how they behave themselves before their children who are much inclined to follow their example Oh that all Parents would seriously think of this that the consideration hereof might reclaim them from all loose and wicked courses lest by their evil example they make their children twofold more the children of Hell than they were by nature 7 Bee sure you forget not daily to pray to God for them especially that hee would indue them with his saving sanctifying graces that as they grow in years so they may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. And for your incouragement know that children of many prayers seldome miscarry Parents are generally careful to lay up wealth and riches for their children oh that they would be as careful to lay up a stock of prayers for them in Heaven which will questionless prove their childrens best portion Oh that all Parents would thus indeavour to bring up their children in the fear and nurture of the Lord that as they were instruments to beget them in the flesh so they might be instruments to beget them in the Faith which is the main duty incumbent upon Parents in reference to their children III. Another duty is To provide for the bodies of their children as well as for their souls This the Apostle intimateth where hee saith If any provide not for his own and specially for those of his own house hee is worse than an Infidel viz. in this point because he by the light of nature knoweth this to be a duty And again saith the Apostle in 2 Cor. 12. 14. Children ought not to lay up for their Parents but Parents for their children as God shall bless them But yet beware of with-holding thy hand from works of charity because of many children nay rather the more children thou hast the more liberal thou oughtest to be that so the Lord may double his blessing upon thee and thine for the seed of the merciful saith the Psalmist are blessed And saith the Apostle Hee that soweth bountifully shall reap bountifully IV. It is the duty of Parents to rebuke their children when they do amiss whereby you may both free your selves from the guilt of your childrens sin and prevent much evil in your children For questionless the want thereof is one special cause of so much wickedness and prophaneness in many children V. When reproof prevails not you ought to correct them for their faults This duty the Scripture often presseth upon Parents Chasten thy Son while there is hope and let not thy soul spare for his crying or as the Original properly signifieth Let not thy soul spare to his destruction Intimating that the Fathers sparing of his child may tend to his destruction or as wee use to say bring him to the Gallows So that too much lenity may prove the greatest cruelty in the issue An Antient Father in the Church relates a sad story of a youth whose usual custome it was upon auy thing that crossed him to curse and blaspheme and not being duly corrected for the same hee continued in that wicked course to his dying-day and as the story noteth the Devil