Whereas the way of it is a way of pleasantness Prov. 3. 17. And its paths are paved with peace righteousness hath not only peace but also Joy in the holy Ghost Rom. 14. 17. God doth not grudge nor envie our delights and pleasures only he would not have them sensual he allows to have pleasure but he would not have us live in pleasure Jam. 5. 5. You may take delights but delights may not take you you may be merry but you must not be mad Mirth is not forbidden any further then is Inconsistent with your Eternal good Godliness doth not abolish it but rectify it Religio est loeta non dissoluta 't is a pleasant not a loose thing God would not have our Isaac or laughter or Joy or delight to be sacrificed t is only the Ram that must be slain and offer'd up to God those rank and rammish delights in worldly vanity and villany quorum gaudia Crimen habent wherein the Devil is our play fellow 29. The third evil Report Men bring up against godliness is that it shortens a Mans life by the practice of mortification self-denyal and abstinence from worldly comforts Cujus contrarium Verum est The quite contrary you may be sure is the very truth for 't is not Piety but Impiety that shortens the life of Man Temperance is the grand preservative of health and Intemperance is notoriously destructive to life as the Book of nature teacheth you moreover the Book of Scripture further assures you that length of days is promised to godliness Deut. 6. 2. 30 19 20. Psal 34. 12 13 14. Prov. 2. 21 22. 3. 16 22. 4. But the ungodly shall not live out half their days Psal 55. last Nether can you think it probable that so good a Landlord as God is should thrust those Tenants out of their dwellings that payeth their Rent so duly and daily No God will powre out his Indignation upon such Persons and Families as Call not upon his Name Jerem. 10. 25. the non payment of this Lords Rent of prayer doth as it were uncover the Roof for Gods Curse to be rained down upon Mens Tables Beds Enterprizes All. 30. A fourth slaunder put upon Godliness is that it makes Parents negligent and careless in providing for their Children Whereas in truth such provision for Children as is not according to godliness is as Jacob said to his Mother a laying up a Curse for them and not a blessing how many ungodly Parents leaves Jobs Legacy to their Children in laying up Iniquity for them as well as Inheritances Job 21. 19 when God punishes the Sins of Fathers upon the Children as 2 Sam. 3. 29. Joab must have the honour of a General with a Vengeance to him and his And Gehazi must have seven hundred and fifty Pound to buy land withal and with a Vengeance too to him and his 2 Kin. 5 23 27. And surely they are mad Parents that will damn their own Souls in providing only for their Childrens bodies on the other hand Godly Parents lay up a stock of prayers for their Children of wrastling with God that no one Chip of the old blocks should become sewel to everlasting burnings and they are the Travel of some Mothers Souls as they had been at their births the Travel of their bodies besides the rule of Godliness teaches Parents to lay up for their Children 2 Cor. 12. 14. Jacob could say and when shall I provide for my own House also Gen. 30. 30 and they are worse than Infidels that do not 1 Tim. 5. 8 yet dare not turn stones into Bread at the Devils bidding for them but what God gives leaves it them with a blessing 31. A fifth slaunder put upon it is that it looseth friends whereas indeed it gaineth Friends making Enemies to become Friends when your ways please the Lord. Prov. 16. 7 as Jacobs did when Laban pursued him with one Troop and Esau affronted him with another yet God so wrought for his godly Servant that he had peace with both and a kiss from both you need not to fear Men if you be in league with God In a word Godliness is 6ly slaundered as the way to be despised whereas riches and honor are in its left hand Pro. 3. 16 as length of days in eternal happiness is in her Right Godliness may better say to us then Balak to Balaam come and I will promote thee to great Honor this should be a Cogent Argument It did no less to Joseph David c. Such as honour God in ways of Godliness God will undoubtedly honour them either here or hereafter or both 1 Sam. 2. 30. 32. The third name that is usually given to that service which Man doth owe to God as his Servant is Christianity which hath not only a respect to God the Creator but also to Christ the Redeemer it being a sincere Imitation of the Holiness of Christ according to your power This is that which must devote you and dedicate you to Christ and make you Imitate the Holy life which your Lord did lead upon Earth all that look for Salvation by Christ must purify themselves as he is pure 1 Joh. 3. 3. you cannot be a Christian unless you comport and conform to that Purity and Holiness that was in Christ you must learn of the Holy Child Jesus to be Holy in all manner of Conversation and though you cannot take such long strides in ways of Holiness as he did though you cannot do what you ought yet you ought to do what you can as 1 Sam. 28. 2. Say you to God as David to the King thou shalt surely know what thy Servant can do your Holiness must be like to Christs in quality or kind though it cannot be in Equality or Measure 33. This is that which gave the Honourable Name of Christians first at Antioch Act. 11. 26 which Name was given by Divine direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies warned of God So the same word is Rendred Heb. 11. 7. for the Divine Oracle had promised to give a new Name to the Saints Isa 62. 2. 65. 15. here it was accomplished to wit at Antioch so much Honour had this City that from thence Christ spreads his Banner that it might appear to the World that he had a people that would own him and that would glory to be called by his Sacred Name who were call'd Nazarens before Act. 24. 5 which were certain Hereticks that jumbled Christ and Moses together Baptisme and Circumcision as now some do the seventh day and the Lords day to bring the greater disgrace upon the Christian Religion Godwin Hebr. Antiqu. Pag. 39 40. Hence 't is thought that the Church at Antioch being Divinely directed in detestation of this New-bred Heresy fastened upon them by the Name of Nazarens forsook that Name and called themselves Christians Junius in paralel Lib. 1 8. 34. Then was the partition-wall thrown down and the dividing Names of Jew and
Supper yea the best of the kind a wedding-Dinner as Matthew calls it Mat. 22. 4. and 't is a wedding Supper as Luke calls it Luk. 14. 16. to shew that the Saints do Dine and Sup with Christ they Eat and are satisfyed continually with the fatness of his Table Psal 65. 4. 'T is a thousand pities God should say I have prepared my Dinner or my Supper 't is both his and of his preparing and that when it is prepared of God it should be sleighted of man Some by keeping from it that should come and others by coming to it that should not for want of the wedding garment the word wooes and beseechs us this Sacrament makes up the match and marries the Redeemed with the Redeemer neglect it not Num. 9. 13. 2. More particularly three things are required of you herein 1. Preparation before 2. True participation in And 3. Right improvement after First of the first to wit due preparation First in the General Man before the Fall had no need of preparation 't was only his changing of employments and a bare going out of secular work into spiritual and religious but fall'n man cannot do so he must prepare his heart first and then change his employment fall'n man is as Joseph in his prison state Gen. 41. 14. who puts off his prison-garments and changed them for better and then came in to Pharaoh accordingly and much more you must put on your best graces when you are to come in unto the Lord in this solemn and sacred Ordinance in which are the highest mysteries of the Christian Religion 1. As it is a standing evidence of transcendent affection both of the Father in giving the Son to us and of the Son in giving himself to us 2. As it is a lively representation of your blessed and bleeding Redeemers suffering upon the Cross far beyond all Popish Crucifixes it being of Christs own institution 3. As it is the nearest Communion we have with God upon Earth a sitting down at the Kings own table which earthly Monarchs practice not as his Favorites and familiar Friends And 4. as it is a Prelibamen or foretaste of that eternal banquet you shall hereafter eat off in your Fathers house and therefore you may not rush into this Ordinance above all others but prepare for it as you would do for death itself Casuists say Sacramentum Articulus mortis aquiparantur you should be as serious in your coming to the Lords table as in your going at the point of death into another world in both you appear before the great God 3. Your preparation for this solemn Ordinance is held out in that Scripture-expression the purification of the sanctuary 2 Chron. 30. 18 19. which consisted of three parts 1. Washing with water 2. Changing their Garments and 3. Purging out all leaven out of their Houses to prepare for the passeover If the Jews were thus zealous in the shadow and Ceremony how much more ought Christians to be in the truth and substance First of the first washing with water every Jew had his water Pots beside him for his daily washing Joh. 2. 6 for his Purification God will be Sanctifyed of all those that draw nigh to him Levit. 10. 2 3. and therefore God requires this Purification of all the People Exod. 19. 10. this outward washing was a time of inward cleansing Isoe 1. 16. which is principally required Heb. 10. 22. grace purifies the heart Act. 15. 9. and they must be pure in heart that would see God Mat. 5. 8. without holiness no man can see the Lord. Heb. 12. 14. much less come nigh him for iniquity is a wall of Separation Isa 59. 2. As in those Levitical purifications they were to wash off 1. All defilements 2. The deepest stains 3. From off all the parts from head to foot 4. And this often as in the Leper yea 5. Their very Garments spotted with the flesh Jude 23. the resemblance is 1. That you be washed from the blood of your Nativity Ezek. 16. 4. the Spirit of Sanctification must be applyed to every sowle faculty of the Soul and Member of the body Especially to the Conscience Heb. 9. 14. 2. The pains you must take in mortifying your Earthly members Col. 3. 5. which are as the spots of a Leopard Jer. 13. 23. which will not wash out without much rubbing and scouring and many nights frosting out of doors You must be contented to endure much hardship 2 Tim. 2. 3. and many tribulations Act. 14. 22. 2 Tim. 3. 12. many bats and blows so the stain of Sin may be fetched out which will not be done easily but sticks as close as flesh to the bone 3. Your whole frame being all out of frame must be washed and throughout Sanctifyed 2 Thes 5. 23. You must cry with Peter wash Lord not my feet only but also my hands and my head Joh. 13. 9. 4. And this you must do often 't is not the work of a day week moneth or year but 't is the daily work of your whole life renew your Repentance daily that you run not your life out in Hypocrisy and die like a fool at last Zach. 13. 1. 2 Cor. 7. 1. 4. The second part of the Jewish purification was change of Raiment Gen. 35. 2. Though the Ceremonial Law was not then Written yet it was practiced by the Patriarks all along before Moses as Sacrificing c. Alas filthy clouts and rags of Sin are upon you even the appearel of death till Christ give you change of Raiment Zech. 3. 3 4. 'Till Christ cover you with embroidered work Ezek. 16. 10. and make you comly with his Robe of Righteousness V. 14. hereby you are acquitted from the curse of the Law and also accepted into Gods favour This is the Goodly raiment wherein Jacob got the blessing Gen. 27. 15. the Garment of your Elder Brother Jesus Christ you must put on the Lord Jesus Rom. 13. 14. Unless you bring this Benjamin with you there is no seeing the face of the Lord of the land neither will there be any Corn for you as Gen. 44. 23. you cannot expect to Eat the flesh unless you be clothed with the Fleece of the Lamb of God the skin of a cruicifyed Christ must be your Coat to cover your nakedness as God clothed the first Parents with the skins of the Sacrifices Gen. 3. 21. You must have the Livery of this blessed Lord and Honourable Master which the followers of the Lamb are distinguished by from the World both the imputed and imparted Righteousness Rev. 19. 8. which you can of your self neither purchase nor put on You may not come to the Lords feast or supper without this Wedding Garment Christ will come in to see his Guests If you appear there in the tatterd raggs of the wretched old Adam you will have nothing to say for your self but be as the muzzled beast So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mute before him Mat. 22.
Variation of Climats lost one day Fullers Holy State Chap. 22. Book 2. Pag. 128. In his life So that 't is Impossible for them precisely and punctually to observe that part of time 3ly Neither is it said in the fourth Command Remember to keep holy the Seventh day but 't is said twice over keep holy the Sabbath-day which doth not only respect the Jewish-Sabbath under the Law but may also have reference to the Christian Sabbath under the Gospel The Hebrew Text may as well be read thus Remember the resting-day to keep it holy a seventh day is the Sabbath of the Lord thy God So that he who Remembers to keep a Religious rest weekly is not breaker but a true observer of the fourth Commandment 8. Fourthly and lastly 't is worth your observation that the Seventh-day after the Creation is not butted and bounded with the Evening and the Morning as all the other six days are Gen. 2. 2 3. because as may be supposed the time would come under the Gospel wherein the Sabbath should have a new beginning and a new ending when all things were to be made new by Christ Revel 21. 5. and if all things then by consequence the Sabbath is made new by the Lord of the Sabbath Mat. 12. 8. Mark 2. 28. And hence is that new Sabbath cal'd the Lords-day Revel 1. 10. which very Phrase Imports the Lords Institution of it as paralel Phrases do the Lords Supper the Lords-Prayer the Lords-Table intimate that he Instituted all these It being the manner in the apostles-Apostles-days to call all things the Lords rather then Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before it makes it found in sense that Lords-day 't is predicated of him denominatively as it is of or belonging properly to the Lord 't is expressed by an Adjective possessive as shewing the day to be a part of Christs possession not only as all other days are his by Creation but this is his more Emphatically cal'd so by way of Consecration and Institution 9. This leads to the seventh Consideration the Actions of it that 't is more then probable Christ himself in his own Person was the Author and Institutor of the First-day Sabbath supposing those few things which ought to be supposed as 1 That Christs life was the light of Men Joh. 1. 4. as he is the Object of your hope so he must be the pattern of your holiness he will not be your Saviour for happiness unless he be your Samplar for holiness too 1 Joh. 3. 3. as above therefore he bids you learn of him Math. 11. 29. Imitari quem colimus est summa Christianitatis Conformity to Christ whom we Worship is the very Sum of Christianity 't is an Imitation of his Morals though his Miracles and Mediatory Actions are unimitable Christ came primarily as the price of our Redemption but secondarily as the pattern of our Sanctification and so gave us an Example that we should follow his steps 1 Pet. 2. 21. and he instructs us by his doing as well as by his teaching Act. 1. 1. to do and to teach 10. The premisses being granted that Christs doing instructs us as well as his teaching you will find this one of Christs doings to keep the first day holy himself after his Resurrection as he rose again after he had rested all the Jewish Sabbatb in the grave upon the first day morning So he came the very next first day into the midst of his disciples then Assembled Joh. 20. 19. and the very next first day immediately after that he came to them again also Ver. 26. The like he did 't is very probable every first day during the 40. days he continued upon Earth between his Resurrection and Ascension because the Sabbath-day being also the first day of the week the Apostles still kept their holy Assemblies Act. 2. 1. and then was the holy Ghost given to them The 2 thing to be supposed briefly is that Christ taught his Disciples the observation of the first day-Sabbath not only by his appearing once and again to them on this day in a Solemn manner and thereby approving of their meetings on that day but also by his speaking to them of the things pertaining to the Kingdom of God all the 40. days of his abode on Earth with them no. constantly but by intervals on each first day Act. 1. 3. and surely this great concern of the time of worship must needs belong to the Kingdom of God The 3 thing to be supposed is that Christ is as faithful as Moses who ordained all things generally necessary and profittable for the Church Heb. 3. 2. and no less can be the observation of the Sabbath so needful as above 11. The eighth Consideration is the Arguments for it The many Arguments for the First-day-Sabbath which for brevities fake I shall here but name as 1 Christs own pattern as above So 2 the Apostles practice whom undoubtedly Christ instructed during the 40. days in the change of legal Sacrifices Sacraments and Ministry into Evangelical as all grant and why not of the Jewish-Sabbath into the Christian since there is the same Reason otherwise the Apostles would not have kept their Solemn meetings on the first day as they did Act. 2. 1. 2. 7. the Apostle being at Troas several days might have kept any of the seven-days yet pitches on the first day for Prayer Preaching and Celebrating the Lords Supper 1 Cor. 16. 2. As Christ is the Rule Ruling so the Apostles are the Rule Ruled and we should follow them as they followed Christ 1 Cor. 11. 1. The 3 Argument is the precept of the Apostles as well as their practice They did not only observe it themselves but they also prescribed it to others Phil. 4. 9. 1 Cor. 16. 2. Every first day c. Which implys 1 That their Solemn meetings were on the first day 2 That this day was well known among Christians for their meeting day this Epistle being writ to the Corinthians about 23. Years after Christs death 3 This day was injoined for such holy exercises as Collections usually followed in primitive times Act. 2. 42. 4 The word every shews 't was no occasional prescription but a perpetual Ordinance and 5 Ordained to be observed in all the Churches 1 Cor. 4. 17. 1 Cor. 11. 23. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords-day is added in the old Greek-Copy as Beza witnesseth on 1 Cor. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. The fourth Argument is from the proportion or equality of honour due to Christ with the Father Joh. 5. 23. The Son must be honoured equally with him and 't is no Robbery Phil. 2. 7. As the Father hath been honoured with the Seventh-day Observation his resting day from the Creation to the Redemption of the World So the Son must be honoured from thence to the consummation of the World with the first-days observation which was his resting day Heb. 4.
10. and that from a greater work as Jer. 23. 7 8. otherwise there would be no equality The 5 Argument is the prophecies of the old Test that the Sabbath of the new Test should be on the first-day of the week as the Institution of Circumcision on the eighth-day the Psalms on Shemineth or eights and Psal 110. 3. with 118. 24. Math. 21. 42. Act. 4. 11. speaks all of this day as the latter Scripture expounds the former c. The 6 Argument is the prerogative of this day above other days as on this day 1 The light was Created and the Angels of Light also 2 Israel went through the Red Sea Ancients say 3 God fed them with Manna 4 Also on this day the star appeared to the wise men and 5 That Christ fed 500. with 5 Loaves and 6 Was Baptized on it however rose upon it And 7 is Gods Judgments upon profaners of it and the 8 The constant and continued custom of the Church to keep it in all ages since Christ 13. The second thing after the pregnant considerations is the practical and profitable Directions how the Christian Sabbath may be Sanctified so as to bring a Spiritual blessing into the Soul The first Direction prepare to meet your God O Christian Amos 4. 12. there is no work either Natural or Artificial but it requires preparation how much more this Religious work the Husbandman prepares for his Husbandry and the Musician for his Musick and shall not you that are part of Gods Husbandry 1 Cor. 3. 9. have your Soil prepared for the Celestial seed O pray to the only preparer of hearts Prov. 16. 1. to the skilful Musician that he may tune your harp your heart to Sions Songs and Sabbath-services that you may make melody therewith and therein to the Lord Eph. 5. 19. The second Direction is set some time apart at least the evening before the Sabbath to trim your Lamps for meeting your Bridegroom Math. 25. 7. The Traveller makes all ready over night for his Journey intended next morning and that Oven which is heated the night before will be the sooner fitted for baking in the following day the Jews had their preparation for the Sabbath the evening before it Mark 15. 42. Joh. 19. 31. their preparation to the Sabbath began at three a Clock in the afternoon having Sabbatulum ante Sabbathum afore Sabbath before the Sabbath Those of Tiberias began the Sabbath sooner then others as those of Trephore continued longer laying down this as their Rule as Buxtorf relates Tutius est tollere de profano addere ad Sacrum quam tollere de Sacro addere ad profanum 'T is safer to pinch a part of the week-day than the least part of the Sabbath-day Our own Chronicles tell us that the Saxons in those dark times were so devout as not to allow their secular affaires to entrench upon their Sabbath-days Devotion and therefore began their preparation at three in the afternoon on the last day of the week insomuch that our forefathers at the Ringing of the Bell to Prayer at that hour the Husband-man would give over his labour in the Field and the Trades-man his work in the Shop and set themselves to prepare for the Sabbath Clarks Engl. Martyr Pag. 30. Tells of Edgars Law to this purpose And Tacitus saith Nox diem ducere videtur the night seems to lead the day as the evening in Gen. 1. is all along set before the Morning and therefore the evening before must belong to it O how the Devotion of those dark days condemns the Indevotion of our more knowing times wherein Men are so far degenerated from their Auncestors Zeal that they dare entrench upon the holy time either in worldly works or in foolish games as if the waters of the Sanctuary that full-Sea of knowledg promised Esa 11. 9. had extinguished the fire of the Sanctuary to wit that former Zeal and fervent devotion in Solemnizing Gods Sacred Sabbath in the entire extent of it ☜ I the longer insist upon this second Direction because usually as men measure to God in preparation God remeasureth to men in performance of his blessing I have found my best Prognosticks about what communion with God I should enjoy on the Sabbath-day from the Divine influences I have had upon my heart the evening before 15. The third Direction is Remember not only to prepare for it but also to long after it as a day of desires to your Soul the preface Remember spreads it self over all the duties of the Sabbath before in and after also Drusius tells of an holy Jew that would usually go out early in the Morning of the Sabbath and having put on his best Apparrel would cry out Veni sponsamea come my blessed Bride thou art welcom as being exceeding glad of ' its comming If you with the Mariner have lanched out your heart the Ship out of the Haven of Worldly mud over night you will long for the Morning as Psal 130. 6. to hoise up Sail for your Voyage to the Cape of good Hope and you cannot then but rise early as Israel did in their Siege of Jericho upon the Sabbath day Josh 6. 15. have not you the strong holds of Sin as they had the walls of Jericho to batter down O long for this Queen of days as the Antients cal'd it for your Souls market-market-day having cast up all your Spiritual wants overnight Say with David my Soul longeth yea even fainteth for the Courts of the Lord O when shall I come and appear before him c. Psal 8. 42. 63. 1. 42. 1 2. 16. The fourth Direction is Improve every part and parcel of the Lords Sabbath for your Souls edification and advantage either publickly or privately in holy and Religious exercises the Hebrew word Shamer to keep the Sabbath signifies such a careful and diligent keeping as is that of Gold or precious things which a man would not lose any part or parcel of how careful is the Gold-Smith of keeping the very filings of his Gold and the Apothecary in his beating of Pearl to Powder is extraordinary watchful that the least dust of it fly not out of his Mortar and why Because a little of such things is very pretious and of great value Thus the smallest part of this Holy-day is of great price take heed of loseing the least moment of the pretious Sabbath one Inch whereof the Damned in Hell would give worlds for if they had them but improve the whole day for Gods glory and your Souls good O then that practice of too many persons in too many places in making Gods Sacred Sabbath the very voider and dunghil for all refuse-businesses putting them off to that day must needs be a great provocation to the most high and holy God 't is a Scripture wonder will a man rob God or Hebr. will Adam plunder Elohim Mal. 3. 8. Seeing the whole day is consecrated both by God and also as
particulars hereof from this gloss upon Mark 16. 15. Preach the Gospel to every creature is meant man only as being the compendium of all Creatures Stones have a being but not life Plants have a being and life but not sense Beasts have a being life and sense but they want understanding Now Man as being a compendious Index of Gods great Book in Folio doth participate of a being with stones of life with plants of sense with beasts and of understanding with Angels and therefore is he most aptly called every creature as having all their perfections in him 5. Now the chief end why the Lord God put forth so much skill upon Man in making him such a curious piece was that Man should serve his Maker God raised up the stately Fabrick of the great World for Man he did not bring Man into an empty house but furnished it with all Creatures before he made him and his master-piece Man he made for himself and for his service This a Philosopher had the right notion of stileing Man the end of all in a Semi-circle as all things were made for Man and Man for God and that Man might serve his Maker the better he made him in his own likeness that he might not only partake of the Excellencies of all things below but of the Image of his Maker above also Thus as one said to his friend that desired to see Athens Viso solone vidisti omnia in seeing Solon you see all Athens was the Abridgment of all Greece and Solon was the excellency of all Athens so in seeing and knowing Man your self you see the quintessence of all things 6. Solomon tells us That God made all things for himself Prov. 16. 4 for serving his Glory and well he may For first he hath none above him he is higher than the highest And secondly he is not capable of being puffed up with vain-glory as we should be in such a case Now he that made all things for himself must needs make Man for himself seeing Man is the best of all things Indeed 't is the only end of Man's Creation seeing no other Creature is capable of a Religious serving of God as Man is All other Creatures do hold out the Power Wisdom and Goodness of God but Man only can hold forth the Holiness of God and he only of all other Creatures is commanded to be holy as God is holy he must be holy in quality though he cannot be so holy in equality 7. Seeing then it is the law of the Creature that we should be holy and that we should serve God instantly night and day Act. 26. 7. Bethink your self how every Creature observes the Law of their Creation The birds make their nests and breed up their young the beasts make a scuffle for their pasture and sodder the fishes float up and down the waters for their livelihood the trees herbs and flowers all answering their Makers Law in their kind the fire ascending up to its Center with all its might and the water descending hastily down into the deep the air to fill up all vacuity under Heaven the Sun Moon and Stars fulfilling each their courses assigned them 8. How then can you imagine that the great Creator who hath assigned to every thing in the world some particular end and an instinct also that have a tendency to that end and that continually should make Man the most noble Creature for whom all other things were made in vain as having no peculiar end proportionably appointed him to the true nobleness of his created quality Undoubtedly he is not made to play on the Earth as Leviathan was made to play in the Sea Psal 104. 26 nor to serve divers lusts Tit. 3. 3 as debauched persons do The Heathen Seneca could say Major sum ad majora natus sum quam ut corporis mei sim mancipium I am greater and am born to greater things then that I should be a mere slave and vassalage to the lusts of my flesh 9. Therefore you must conclude that there is some high and eminent service allotted unto Man by his Maker as the main object whereat he is to level all his aims and intentions wholly and continually even all the days of his life he must serve his Maker in holiness which is his duty to the first Table of the Decalogue and in righteousness which is his duty to the second Table thereof before him all the days of his life Luk. 1. 74 75. This is your Homage and Fealty you owe to your great Lord the Lords Rent you must pay to the Landlord of all your Mercies both as to your being and as to your well-being in the world There must be a Reciprocation betwixt Relatives as the Son owes a duty to his Father from whom he had his being and from whom he hath all things for his well-being How much more doth the Creature owe a duty to his Creator who is his heavenly Father and to whom we should not be undutiful as the worst of parents would not have their Children undutiful to them 10. It necessarily follows then that you must avouch the Lord to be your God and to walk in his ways and to keep his statutes and his commandments and his judgments and to hearken to his voice If ever you do expect that the Lord should avouch you for one of his Children and of his peculiar people Deut. 26. 17 18. Hebr. Hee Marta eth Jehovah signifies that you must promise on your part as your Maker hath promised on his part there is a mutual stipulation on both sides you want not Gods part And will a man rob God of his part Mal. 3. 8. You do truly avouch the Lord for your God when you with highest estimation most vigorous affections and utmost endeavours bestow your self upon him and give up your name and heart to his blessed service in faith and obedience Isa 4. 4. 5. When God crys Who is on my side who as 2 King 9. 32. you must answer I am the Lords and subscribe with your heart as well as with your hand unto the Lord then may you hope for protection of him and provision from him for both worlds which be his part in the Covenant 11. 'T is a plain command Prov. 3 6. In all your ways you must acknowledg God that is be evermore in the sense of his presence and in the light of his countenance and in serving your God in your generation-work ask counsel at his mouth and aim at his glory in all your undertakings This is the conclusion of the whole matter both to answer the end of your Creation and to attain a true happiness at your end Fear God and keep his Commandments Eccles 12. 13. This is the totum hominis the whole duty of Man the abridgment of all the Bible Fear God in Christ fear his goodness Hos 3. 5 as well as his power and keep his Commandments in an Evangelical obedience you cannot now
Gentile ended in this New and Honourable Name which before was promised to Sion as above There was a Coalition of Jew and Gentile into one Church and by Consequence an abrogation of the differing Names Hence this common Name was given to both believing in Christ by God himself according to his promise but Oh what a shameful thing it is that this New and Honourable Name should be at this day a Name of Reproach amongst the Papists in Rome and Italy by whom it is usually abused to signify a fool or a dolt as Dr. Eulke on Act. 11. in his Annotations upon the Rhem. Testam plainly proveth out of their own Authors Thus those same who have changed Gods glory into their own shame as to things in their Superstition and Idolatry have done no less as to Names in their ignorance and debauchery by a righteous Judgment of God upon them 2 Thes 2. 11. 35. But you must know that a Worthie Title is put upon you an Honourable Name is given to you in your becoming and being a Christian which signifies the Anointed of the Lord even the sacred Name of Christ of whom the whole family in Heaven and Earth is named Eph. 3. 15 is called upon you A name that will honour you if you honour it and that will highly exalt you if you exalt it Austin tells of one who had a Crown set upon his head consisting indeed of many Crowns as he was an Emperour yet he made not all this the Crown of his rejoycing but prefer'd this as a greater Crown that the name of Christ was called upon him this he accounted his greater honor and the Title to Psalm 118. shews you that David accounted it a greater honour to be the servant of the Lord than to be the King of Israel The highest Title or name upon the Earth is nothing to this no though it should endure so long as the Earth endures here 's Eternity of Honour and such an Honour as reaches from Earth to Heaven 36. The great difficulty you will find is to Answer this Name to honour and exalt this Name that it may honour and exalt you 't is an easy matter to be a Christian in name but to be a Christian indeed there 's the difficulty to have our natures to Answer our name as to have self to crucify self is no easy work if you be but almost a Christian as Agrippa you shall be but almost happy too You will not find it easy to offer an holy violence upon your self even to the plucking out of your right Eye and the cutting off of your right Hand Yet this you must do if you will Answer your name and be a Christian indeed and enter in at the strait gate by an holy violence your heart is Weak Ezek. 16. 30 as well as your hand and no less than the mighty hand of God can enable you for this mighty Work 37. Therefore I must tell you the Holy Scripture owns none to be Christians but such as be according to Christ and as the Anointed of the Lord there is a powerful influence in true Christianity that must spread it self over three things 1. Over your Conscience Heb. 13. 18 and therefore there must be the answer of a good Conscience 1 Pet. 3. 21. 2. Over your Communication Prov. 10. 20. your Tongue must be as choice Silver having a good Sound by a tincture of the Spirit of Christ upon it And 3. over your Conversation Eph. 4. 1. you must be of a Christ-like Conversation walking worthy of that high calling Phil. 4. 13. Of a Religious Godly and Christian Conversation in the General CHAP. II. 1. AS all those three names aforesaid to Wit Religion Godliness and Christianity do joyntly agree in this one great truth that man must serve his Maker both in heart and life according to his revealed Will not only in the harsher dispensation of Moses whose first Miracle was the turning water into blood but also and that especially in the sweeter dispensation of the Messias whose first Miracle was the turning of water into Wine that cheers the heart of Man and therefore Christianity the last of the three doth contain in it the whole duty of Man to God yea in the nearest and dearest Relation to wit in Christ even so the last of those three to which Christianity communicates an effectual influence to wit conversation may in its Latitude comprehend the concerns of Conscience and communication also as appears by the Sequel 2. The Apostle Peter tells you of all manner of Conversation 1 Pet. 1. 15 and of all holy Conversation 2 Pet. 3. 11. Those two Expressions are extensive comprehending the whole duty of Man Relating to God to himself and to others in thought word and deed all conversation and all manner of conversation There is one conversation of your thoughts another conversation of your words and a third conversation of your deeds and all respecting either your God or your self or others in wharsoever capacity or Relation you stand either in Church or World 3. Touching your conversation in the general before I descend into particulars you must know it must be a worthy conversation worthy of that sacred name that is called upon you the more unworthy that a Christians conversation is the greater pollution is cast upon that Sacred name which is put upon him the more Sacred his name is the greater is his guilt and the more accursed Such an one is the basest of Men and like a wither'd Vine good for no use Ezek. 15. 4. Or like Unsavory Salt not so much as good for the dunghil Matth. 5. 13. but to be trodden under foot 4. 'T is a good conversation that commends a Christian and that only heart-service doth indeed please God best but never without life-service too which honours God most Matth. 5. 16 where the heart is made Suitable to Gods nature there the life will be Subject to his Law If Christ have his throne upon your Conscience his Scepter will appear upon your communication and upon your conversation also Thus an holy conversation doth not only commend a Christian before God Angels and Men but it also commends the God of the Christians to the World they glorify their Father Matth. 5. 16. Esa 61. 9. Peil 2. 15. 5. Besides your Christian conversation must not only commend you for a Christian but it must prove you to be a Christian It would not be Miracles if you could work them nor Revelations If you could be dignified with them nor signes and wonders if such a power were given from above to you that could any or all severally or joyntly prove you a Christian All those have been given to workers of Iniquity and such as have cast out Devils have been cast out to Devils themselves at last as Judas who was a Devil himself Matth. 7. 22 23. Joh. 6. 2 70. So then 't is the conversation which is all in all and justifies before Men
of prayer Sanctified the Gold and all other Materials and Utensils in it Matth. 23. 17. So this holy duty of prayer doth Sanctify all things 1 Tim. 4. 5. All Ordinances all Providences all Enjoyments all Employments prayer doth not only Gild them over but also turns them into the finest Gold So that to pray continually is to carry this Temple as Austin called it about with you at all times in all places upon all occasions and in all conditions yea all your life even to your very death this Spiritual breath must conterminate with your Natural For the last work of a dying Christian is to breath out this prayer Lord Jesus receive my Spirit 19. The fourth true sense of praying always and continually is the keeping of your heart in a praying frame continually so that upon all occasions that occur you may be lifting up your heart your thoughts and affections unto God whom you have set always before you Psal 16. 8. and darting out frequent Ejaculations to the Throne of grace Thus your Harp or heart should be ever kept in Tune for prayer as the Souldier hath his Armes ready by him and right fixed upon any Assault of the Enemy and as the fire in your guest Chamber it is always prepared though it do not ever burn or blaze out upon your friends coming to be blown up into a Flame thus you may pray when you do not set your self a-part to pray even in the works of your callings and besides your set Meals for your Soul in your Morning and Evening prayer called the continual Sacrifice Numb 28. 3 4. as well as for your body you have many other refreshing morsels to wit occasional Apostrophes and Ejaculations to nourish the inner man and to make it increase with the increasings of God through the supply of the Spirit of Jesus Christ Phil. 1. 19. Eph. 4. 16. Col. 2. 19. 20. Thus to pray continually quoties aliquid occurrit as Dr. Willet senses Rom. 12. 12. as oft as any thing falls out that calls for Divine assistance 't is not only your duty but your priviledge 't is like the herb All-heal an universal remedy against all diseases a choice yet a cheap Catholicon and Antidote both against the evil of sinning and off suffring This is the best and most blest Expedient to avoid dangers to overcome difficulties and to procure both safety and success in all your honest designs Thu Nehemiah before he opens his mouth to the King even in the Kings presence first opens his heart to God Neh. 2. 4. his sudden and secret Ejaculation he darted up to God for ordering his speech and speeding his Petition is called his praying to the God of Heaven and this was his frequent practice upon several other providences Neh. 5. 19. 6. 14. 13. 29. Thus Abrahams servant darted out desires to God that he might prosper in his Enterprize Gen. 24. 12. 26. Thus Moses cryed to God yet said nothing Exod. 14. 15. Thus Hannah was not heard yet prayed and thus wherever God sets you up an Alter you must be ready to offer Sacrifice crying either mentally or vocally Lord prosper me in this work Lord protect me in this Journey Lord direct me in this duty c. Thus Christ often did for you 21. The fourth Direction is your prayer must be earnest and intent or instant you must not only pray but cry Psal 130. 1. out of the depth have I cryed unto thee David crys there and in many other places unto God with his utmost strength out of the depth of his heart You must be servent in it as well as constant to it neither the frequency nor the fervency of prayer ought to be abated prayer is cal'd wrestling which requires your utmost strength as well as skill it requires the very strength of your affections you must be fervent in Spirit while you are serving the Lord Rom. 12. 11. and be instant as well as constant in it Ver. 12. your heart must be seething-hot as the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies your heart must be boiling a good matter as Davids Psal 45. 1. in the Hebr. Reading this will be the best cure of wandring thoughts Flies sieze not on Honey while it boiles nor Beelzebub the Prince of flies upon your heart while 't is boiling any good matter in prayer God loves not cold prayers as some men love not cold dishes yea even lukewarm hearts are Nauseous to him Revel 3. 16. every offering that is of a sweet Savour is made by fire unto the Lord Levit. 1. 9 13 17. 'T is three times over every Sacrifice must have fire in it aswel as Salt Mark 9. 49. the fire of Zealous Devotion as well as the Salt of truth and sincerity yea the Sacrificer as well as the Sacrifice must have both those Ingredients Salt and Fire in him You must have the grace of truth Psal 51. 6. which as Salt must dry up those evil humours in you that would breed the never dying Worm and you must have the grace of Zeal which as fire must burn up those corruptions in you that otherwise would carry you to that unquenchable Fire Mark 9. 43 44. 45 46 47 48. 22. This blessed Spirit of burning so cal'd Isa 4. 4. that makes a true and through combustion among your fleshly corruptions must prevent you of everlasting burnings Isa 33. 14. as the Sun of the Firmament with ' its hot Beams will eat out the Kitchin-Fire that is upon the Hearth So this Coelestial Fire of Zeal and fervency for God in prayer which is indeed a warm beam of the Sun of Righteousness Mal. 4. 2. will eat out the stinking fire of Sin that is in your heart This fire of Heaven will devour that fire of Hell Jam. 3. 6. in you a live-Coal must touch your heart as well as your lips Esa 6. 6. and you must be baptized with the Holy Ghost and with fire Matth. 4. 11. Act. 2. 3 4. Elijahs Sacrifice had not only much water out of Kishon but also fire from Heaven to Render it an acceptable Sacrifice 1 King 18. 33 to 30. So you must not only have the water of godly sorrow and Gospel repentance but also the fire of Zeal and servent Devotion to make an acceptable prayer unto God The fire of Aetna and the water of Nilus are said to be the Hieroglyphicks of those choice Ingredients of a rightly compounded prayer God requires hot bread to be set before him daily 1 Sam. 21. 6. 23. The breath that a pair of bellows breaths out is cold breath and so is it not properly breath but wind accordingly cold prayers that are carelesly breathed out are not truly prayer but wind and vanity the breath of a living Man is not cold as bellows breath but warm the lack of servency is the loss of prayer God will be cold and careless in accepting and answering if you dare be cold and careless in