Israel Esa 29. 22 23. Alas we sail our Children herein and undoes them and our Selves too 14. All you that are Baptized whether while young or when old or both you must all know that therein you have avouched the Lord to be your God to walk in his ways and to keep his Commandments and the Lord hath avouched you in that day to be his peculiar People Deut. 26. 17 19. The most excellent and honourable name of Christ is then put upon you O walk worthy of that worthy name that the name of our Lord Jesus Christ may be glorifyed in you and you in him 2 Thes 1. 12. This is your engagement and that by the Solemnest vow that ever was made or taken the Covenant of your God is upon you the bond of the Covenant should bind you fast as the word Religion signifies a binding unto God and Godliness O break not those bands nor cast away those cords from you for then you are sure to be broken as a Potters Vessel that cannot be patch'd up again Psal 2. 3 9. O be not amongst that black bed-roll Rom. 1. 31. Covenant-breakers he that breaks this Convenant with poor man shall not be delivered Ezek. 17. 15 16. Much less he that breaks his Covenant with the great God who will assuredly avenge the quarrel of his Covenant Levit. 26. 25. O keep your selves in the love of God Jude 20. and continue ye in Christs love Joh. 15. 9. which constrains you to Obedience and Holiness 2 Cor. 5. 14. You are Souldiers of Jesus Christ 2 Tim. 2. 3. O do valiantly and as good Soldiers fight the good fight of Faith 2 Tim. 4. 7 8. Against those Adversaries that War against your Souls 1 Pet. 2. 11. The Romans of old as Lipsius saith had their Sacramentum Militare an Oath of service in War as now we have Press-Money to bind them Sufficiently to their Military Service And desertores Militie such as run away from their General c. Were ipso facto to be hanged Thus you have taken Gods Press-Money and the Sacramentum Evangelicum the Gospel Oath is upon you and you are enrolled in Christs Muster-Book of how much sorer punishment shall you be thought worthy to wit to be hanged up in Hell Heb. 10. 29. If you forsake the Camp without leave of your General yea revolt and run to the Enemy as Apostates do or if you stay still in the Camp yet hold private Correspondency with the Adversary and betray the trust committed to you or if you do neither of these yet out of Cowardise or contempt never strike blow or perform duty 'T is worst of all to be in Gods Camp and yet fight the Devils battels and not Gods This contracts more guilt then if you had never contracted with God to serve him at all 15. Lastly seeing 't is more then probable that this great Ordinance which came even out of the very sides of our Lord Christ turns to the least account and advantage among professors of the Gospel the most part being not able to know the use and efficacy of it when it is administred to them and very few have any serious thoughts upon it I fear after the Administration of it Therefore I beseech all persons to look back upon their Baptism whensoever they were Baptized and not only to make some penitent Reflections upon all your Sins past against your Covenant with God therein but also some believing Improvement of it as a blessed Antidote against Sin for time to come Thus Luthers brave Virgin forementioned answered the Tempter who tempted her to Sin O Satan I call to mind that I am a Christian and have been Baptized and therein I Covenanted with my God never to do such things as thou Tempts me unto and therefore I cannot I dare not I will not hearken to thy Temptations which are so contrary to my promise and vow in Baptism and hereupon the Tempter departed from her having quenched his fiery darts with her Baptismal water So through grace may you do by the same means making such serious Reflections as David did Psal 86. 16. Lord save the Son of thy hand-maid he remembred that he was born in Gods House that he came of Godly Parents c. And so hoped God would help him at least for their sakes as Ishmael was for Abrahams he cries also I have sworn and I will perform it that I will keep thy Righteous Judgments Psal 119. 106. Binding himself thus in the strength of God whom he desired to be his surety herein V. 122. that he might do as he had sworn and thus though the Act of Baptism be transient soon over and done yet the effects of it are permanent and may be of blessed use to us all our days Of the Lord-Supper CHAP. X. 1. IN the general First the Lords Supper is the Lords last Legacy he left his Disciples reserving his best Wine till the last before his shameful and painful death Secondly 'T is an inestimable evidence of his favour to all his Redeemed David could not express his favour to Mephibosheth in a better way then to make him Eat and Drink with him at his Table 2 Sam 9. 5 7. and 't was an high favour to Chimham also to be admitted to Davids Table 2 Sam. 19. 33 35 38. yet an higher favour and honor hath all the Saints Luke 22. 30. The King is at their Table Cant. 1. 12. And they at his in both Kingdoms of grace and glory Rev. 3. 20. Thirdly 't is the feast of fat things promised Isa 25. 6. full of marrow and of Wine on the lees well refined this is a great Royal and magnificent feast Mat. 22. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saginare to cram his crammed fowls his fatted Oxen are killed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Sacrificed as if a blessing had been craved by Sacrifice upon the feast on Gods part all things are ready all the defect is on our part the Father hath prepared the fatted Calf for his penitent Prodigals Luke 15. 20 23. Christ himself is the feast or fatted Calf to feed and feast upon a feast above that of Belshazzars Dan. 5. 1. To a thousand of his Lords This is to all people both to Jews and Gentiles without respect of persons Act. 10. 34 35. and Raggs are as welcom here as Robes yea above that of Ahasuerus Est 1. 3 5. 2. 18. and that of Solomon 2 Chron. 7. 8. both which lasted only some few days but this feast lasts till time shall be no more Fourthly 'T is a full feast as it not only hath Humidum Siccum both that which is moist and that which is dry which is all that is required to a full Meal It hath both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread and Wine that comprehends all a double Element in this Sacrament though but single in the other Fifthly 'T is such a feast as is both Dinner and
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-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-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.
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
for it 2. Consider secondly the Scituation of it as the fourth Commandment is placed by God himself in the close of the first Table so likewise before the front of the second Table it stands in the midst of both to show you that the Observation of both Tables in the Decalogue depends much upon the Sanctification of the Sabbath which hath influence on both Tables for as the immediate honour and worship of God which is brought forth and swaddled in the three first Commandments is suckled and nursed up in the bosom of the Sabbath so the keeping of the Sabbath is the best expedient and the most blessed help for the keeping of all the six following Commandments thus it appears that the Sabbath is caput Compendium Religionis omnem Dei cultum in se Continet 't is the head and Epitome of all Religion containing in it the whole worship of God and the whole duty of man respecting both his holliness to God and his righteousness to men 3. The third Consideration is the Influence of it that Religion and the power of Godliness is just as the Sabbath is as the Observation of the Sabbath finds reception accordingly doth true Christianity decay or flourish in Persons Families Towns Cities Kingdoms and Countrys It decreases or increases just as the Sabbath is esteemed or disesteemed This might be demonstrated without difficulty both by Scripture and Reason or Argument as well as by Experience moreover 't is richly worth your Observation that when the Children of Israel broke the fourth Commandment only in the matter of gathering Manna the Lord taxeth them for the breaking of all the Commandments Exod. 16. 28. because he that makes no Conscience of breaking the Sabbath will not stick when it may serve his turn at the breaking of any other Commandment he stands alike affected unto all the whole Law is but one Copulative Ezek. 18. 10 11 12 13. 'T is like a Chain that is dissolved by the loosening of one link that an offence in one makes guilty of all Jam. 2. 10. All Sins flow from the same corruption as Temptation draws it out he that breaks one especially this fourth habitually breaketh all not so Actually 4. The fourth Consideration is the stamps on it that as the Sabbath is the Mother of Religion So God hath put four Immortal stamps upon this precept that concerns it above all the other nine precepts as 1 It hath such a Preface before it as none of the other hath to wit Remember 2 Whereas the other nine are delivered either negatively as most of them are or positively only The fourth is delivered both ways 3 Whereas the other Commandments are delivered to a mans person only Thou and Thou This is not to our persons only but to our Families and Relations also Thou and Thine Thou and all Thine 4 It hath more grounds and Reasons alledged in it to enforce the Observation of it then any other precept as 1. ' Its own Equity 2. Gods bounty 3. His own Example and 4. The days benediction Those four Immortal stamps and Characters of Authority you must neither forget nor neglect much less the Sabbath but remember to sanctify it the Gentiles as well as the Jews are obliged to observe it seeing the ground of it is general to Gentiles as well as to Jews and the Equity of it perpetual for the Commemoration of Gods Creation of the World and of Christs Redemption of it have both an Universal and an everlasting Equity in Them 5. Consider fifthly the sense of its preface Remember imports three things 1. The Antiquity of the command as 't is said in another Case 1 Chron. 4. 22. These are ancient things almost as ancient as the World it self Gen. 2. 2 3. and the ceasing of Manna on the seventh day Exod. 16. 24 30. plainly shews that ab ipsius Mundi primordio invaluisset Sabbati Observantia the Sabbath was kept from the beginning of the Creation before the promulgation of the Law at Sinai Exod. 20. which was added because antient things are apt to wear out of the mind of Man and the Devil had endeavoured to blot out the Remembrance of the Sabbath and of the Creation in the long-lives of the Patriarks that so he might Usher in that foolish conceit of the Worlds Eternity so cryed up by some Heathen Sages though decryed and exploded by the wisest of them 2. It implies the weightiness of the Command 't is not left either to your pleasure or to your leisure or liking as a frivolous or indifferent thing that may admit either of a dispensation or a discharge but among all your other necessary duties you must Remember this duty of weight and of great importance and 3. It Imports mans proneness to forget it ever since his memory was wounded by the fall therefore is he oft call'd on to remember Alas you will forget it thinking yourown thoughts c. before you be aware 6. Consider the morality of it the fourth Command doth indeed consist of some things Temporary and Ceremonial and so by consequence changeable peculiar to the Jews as 1 Not stirring out of their places Exod. 16. 29. 2 Not kindling of Fires Exod. 35. 3. 3 Nor carrying burdens Jer. 17 21. Neh. 13. 15 16 17. So likewise their Sabbath was 4 A sign 'twixt God and them Exod. 31. 13. Ezek. 20. 12. and 5 In remembrance of their deliverance from Egypt Deut. 5. 15. Yea lastly there Seventh day was to be Observed with several Rites Num. 9. 10. all which are Typical and so Temporary and Changeable besides all these appendices there is another part of it which is moral and perpetual as 1 That there should be a day of Sabbatizing or Resting as the Word Sabat signifies 2 That this day should be kept holy to the Lord and 3 That a Seventh day should be observed as an holy rest not this or that particular Seventh day but one of the Seven For 1. The precise time of the Seventh-day from the Creation is lost by the Suns standing still in Joshuahs days and by ' its retrograde Motion ten degrees in Hezekiahs days Josh 10. 13. Esa 38. 8. Hence some think that our Lords-day is the very same numerically with the Seventh-day if so then we keep Gods-day commanded here 7. Again secondly as the Suns standing still and running backward made an alteration in the course of the universe and so did lose as to us that precise computation of the Seventh day So likewise should that precise part of 24. hours from the Creation of the Seventh-day belong to the morality of the fourth Commandment then such as Travel by Sea either East or West to such and such degrees are obliged to Impossibilities for by the distance of Climates they may gain or lose half a day or a whole day as Sir Francis Drake did who putting a girdle about the World in his Sea-Voyage though a critical measurer of time yet through the
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-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
Ananias goods to God it is dangerous to keep back any part of it for your own use Act. 5. 1 2 5 10. and not keep it wholly and in every part of it holy to the Lord. 17. The fifth Direction is make this day a day of your delights as before a day of desires delight in the day and in every duty of the day account the Sabbath not only your duty but also your priviledg not only your work but your wages too Isa 58. 13. Call the Sabbath your delight and if it be not so you may not call it so surely it was not so to those Worldly wretches that cryed when will the Sabbath be over c. Amos 8. 5. as if they had been in the stocks all the while they were keeping a Sabbath The Greek word for delight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Psal 37. 4. c. Which comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Paradise or place of pleasure to intimate the Lord and his Sabbaths may not be as stocks to you but as a Paradise and a place of pleasure you should take as much delight therein as in walking the Round in the choicest Spring-garden O how should you bless God for the Sabbath as Neh. 9. 14. and rejoice in it as in the day the Lord hath made for Spiritual delight Psal 118. 24. counting it so and making it so not only a delight but also holy and honourable and because holy therefore honourable O may you but be in the Spirit on this Lords day as Rev. 1. 10. and tast how good the Lord is Psal 34. 8. in the dainties of holy duties and in his heart refreshing and Soul-ravishing Ordinances you will find most incomparable pleasure therein and far-far exceeding all the dirty delights of sensualists and Sabbath breakers Prov. 14. 10. Job 27. 10. 18. The sixth Direction be not weary of it before it be over The whole Sabbath should be spent without weariness in works of Piety mercy and necessity and in none else here 's variety to prevent nauseating in works of Piety you may pass from one Ordinance to another as the Bee flys from one flower to another and not be weary and from works of Piety you may go to works of Charity and from thence to works of necessity for your own natural nourishment O then here is no need of crying out what a weariness is it as Mal. 1. 13. or when will it be over as Amos 8. 5. as if in little ease all the while Carnal hearts know not indeed how to wear out the Sabbath 't is such a weariness to them and therefore they wish it over full loth would they begg Davids office out of his hand of being a door-keeper in the house of God who must be first in and last out Psal 84. 10. and what would they do to spend an everlasting Sabbath in Heaven that are so troubled and tyred with a short one on Earth not without a world of wilful distractions but the Spiritual heart that is rapt up and ravished in Spirit Rev. 1. 10. and is in the fear of the Lord and in the comforts of the holy Ghost all the day long Prov. 23. 17. can wish with Joshuah that the Sun stood still on that day for more killing of Sin and quickning of grace 19. The seventh Direction is be sure you make it a right day of restraint to you as it is called Deut. 16. 8. Jomegnatsereth diem Interdicti a day of prohibition from all Improper work the same word is used Numb 16. 48. and the Plague was stayed or restrained by either 1 Intreaty as 2 Sam. 24. 21. or 2 By Authority and Commands or 3 By strength and force all these ways you should Remember to keep the Sabbath if you keep not your heart with all keepings Prov. 4. 23. You can never keep the Sabbath holy The Plague of your heart mentioned 1 King 8. 38. will not be stayed or restrained unless you 1 Offer upon Christ your Altar Heb. 13. 10. Your Intreaties to God with David 2 Sam. 24. 21. and 2 Unless you lay Gods charge and command upon your extravagant heart to keep within compass Cant. 2. 7. Yea and 3 You must use holy force and Violence going but in Gods stregth Psal 71. 16. to restrain your loose slippery and treacherous heart both from wicked and from worldly work on that day for in the former work you keep the day to Satan and in the latter to your self but not to your Saviour in either besides every wicked work is cursed Sin any day but 't is doubly so on the Lords-day the season being a great aggravation of the Sin like that in Est 7. 8. 't is a ravishing the Queen of days before the very face of the King of Kings and every Worldly work done on Gods-day can never expect Gods blessing but will be a Canker and may say with Jacob I shall bring a curse and not a blessing Gen. 27. 12. he that did but gather a few sticks a small business some may say was paid home with stones because he did presumptuously on that day Numb 15. 30 32 35 36. If you must do no manner of work save only the three works of Piety Charity and Necessity no manner of Worldly work much less wicked work O do not eat forbidden fruit when you may eat of all the Trees in the garden on your six days do not your own works but cease from them Heb. 4. 10. nor speak your own words on this high and holy day Isa 58. 13. Exod. 31. 14. 20. The eighth Direction is never satisfie your Soul with spending one Sabbath without enjoying something therein of the Lord God of Sabbath never content your self with Elijahs Mantle without the Lord God of that Mantle 2 King 2. 14. O let it not be enough to you as it was not enough to Absolom to live in Jerusalem 2 Sam. 14. 32. without seeing the Kings face cry with David in every duty of the day O when will God come unto me Psal 101. 2. To miss of a good friend is sad to meet him is joyful Psal 73. 25. If you miss of this your best friend this will justly fadden you as it did even Saul himself 1 Sam. 28. 15. If you meet him and miss him not If your friend the King of Saints Rev. 15. 3. Sit at your Table then your Spiknard will send forth the smell thereof Cant. 1. 12. Such a sign of sweet friendship and fellowship must needs fill your heart with joy unspeakable and full of glory as it reminds and represents your Communion in Heaven and make the Sabbath a delight indeed to you then shall you delight your self in the Lord and he will not only cause you to ride upon the high places of the Earth but also upon the heights of the Heavens where you shall keep an everlasting Sabbath in which all Sabbaths meet and whereof there is no evening Is
58. 13 14. Psal 37. 4. 21. The ninth and last Direction is be careful to close up the Sabbath with a gracious frame of heart when with Zacheus you have got a view of your sweet Jesus from top to toe upon the Sycomore Tree of some Gospel-advantage though low of stature in your self this is your after duty be sure you take Christ home with you and joyfully receive him there as he did Luke 19. 3 4 5 9. he is you 'l find the most blessed guest that brings Salvation with him as well as a Supper Rev. 3. 20. Reflect then upon the whole carriage of your heart all the day and falling down upon your knees 1 Beg pardon for your drowsiness or distraction for your want of fervency of Spirit in serving the Lord Rom. 12. 11. And a Sabbath frame of Soul 2 Return praise for the Angels moving the waters in order to any healing either the weakness of your grace or the strength of your Corruption lose not the warmth of the day in the cool of the evening for want of watchfulness and let Sabbath day thoughts abide with you all the week-days then week-day thoughts will less trouble you on the Sabbath day Of Family-Duties the first Pregnant Considerations second Practical and profitable Directions CHAP. XII 1. HItherto of the walk of a Christian in personal Holiness a short discourse of his Relative Holiness in the close of all Consider the first 't is true a man is what he is in private and in personal Actions habitually either good or evil and 't is as true that a man who is good privately and personally cannot but be good Relatively also he will labour to be good in all Relations be will desire and endeavour to be holy as a Father as a Husband and as a Master this holds true in all other Relations Superiour Inferiour or Equal as a Wife as a Child and as a Servant Yea as a Magistrate and as a Minister c. All persons are Really what they are Relatively unsound hearts like the Piller of smoak in the Wilderness will have a dark side as well as a bright because they be not what they seem to be they be not to God what they seem to be to men you may not be like the Candle in a dark Lantern that gives but light one way but rather as the Candle set upon the Candlestick that disperses its light every way into every corner of the House you must not be diligent in one Relation and negligent in another but be holy in all Relations wherein God has set you 2. The second Consideration is Religion in Truth disperses it self into every Relation and makes the New-Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick-Creature for the good of others a blessing Gen. 12. 2. to Family Relations and so by consequence to both Church and State whereof a Family is the Epitome being as the Philosopher saith the first Society in Nature as before the flood both were bound up in private Families as in a little volume so now the way to have both good is to have Families good whereof Churches and Kingdoms do consist to make them as great Folios Religious Families are blessed nurseries out of which are transplanted a good Son into one place a good Daughter into another and these bring a blessing along with them to those several places as Jacob did to Laban Gen. 30. 27 30. and Joseph to Potiphar Gen. 39. 23. those two blessed branches of the Patriarks Families though transplanted into a Forraign Soil carries a blessing to Forraign Countreys 3. The third Consideration is seeing 't is the Lord that sets the Solitary in Families Psal 68. 6. and appoints the bounds of your habitation Act. 17. 26. the placing of persons in this or that place and habitation is from the appointment of the Lord thereof as your being so your dwelling is from the Lord and this is not for wordly conveniency only but for the worship of God Deut. 6. 6 7. 11. 18. 19. which is your homage and quit-Rent you must pay to the Lord of all Act. 10. 36. Prov. 3. 6. Deut. 26. 17. Gen. 18. 19. Hereupon every new house was to be dedicated to God Deu. 20. 5. with Prayers and Praises as David did his Psal 30. title and as all should be Sanctified 1 Tim. 4. 5. the walls of your house are ever before the Lord Isa 49. 16. and therefore Holiness to the Lord should ever be writ upon them Zech. 14. 20. that your house may be as the house of David Zech. 12. 8. Psal 101. 2. and as Melanctons Prince a Church Court and Academy 4. The fourth Consideration is in two branches 1. Keep out Sin that grand trouble house Job 5. 24. 11. 14. 22. 23. do you visit your habitation 't is a great mercy deny'd to many put Iniquity far from your Tabernacle by Repentance and Reformation and while God fills your house with good things do not you fill it with evil Sins O let not this be your kindness to your friend 2 Sam. 16. 17. O do not thus requite the Lord Deut. 32. 6. your house should be all built of Irish-Oak as it were which cannot endure any venemous Spider to come near it 2. You must keep in the Ark as well as keep out Sin thus did David Psal 101. 2 3. he would set no wicked thing before him yet he did the holy Ark before which he danced with all his might 2 Sam. 6 14 16 17. 5. That you may be rightly guided in this last walk of a Christian to walk in your house with a perfect heart as David did Psal 101. 2. and both keep out Sin and keep in the Ark to wit Religion as Obed-edom did and was blessed for so doing 2 Sam. 6. 11. take these following directions the second thing propounded which relates First to the Governours of a Family and Secondly to the governed in it First to Governours the 1 Direction is wheresoever God hath set out the bounds of your habitation Act. 17. 26. though God say to you as Gen. 49. 13. Zebulun shall dwell by the Sea-shore an unruly Neighbour and that yields no good Air and it may be not an house to your liking in all things yet say this is the place appointed me of God and having God for your Portion there cry with David your lines are fallen to you in a pleasant place and that you have a goodly heritage Psal 16. 9 6. Gods company to give all good things to you Math. 7. 11. and to take all evil things from you makes a Cottage yea a Cave to become a Stately Court and a Princely Palace for where the King is there is the Court though you have not all to your mind yet this will make you say you have all as Jacob Gen. 33. 11. as Paul Phil. 4. 18. in having him that hath all yea though you have nothing in comparison yet possessing all things in him