the Creation the first day wherein it was finished was consecrated for a Sabbath so in the time of Redemption the first day wherein it was perfected must be dedicated to a holy rest but still a seventh day kept according to God's moral Commandment The Jews kept the last day of the week beginning their Sabbath with the night when God rested but Christians honour the Lord better on the first day of the week beginning the Sabbath with the day when the Lord arose They kept their Sabbath in remembrance of the World's Creation but Christians celebrate it in memorial of the World's Redemption yea the Lord's-day being the first of the Creation and Redemption puts us in mind both of the making of the old and redeeming of the new World As therefore under the old Testament God by the glory consisting of seven Lamps seven Branches c. put them in remembrance of the Creation Light and Sabbath's â—est So under the New Testament Christ the true light of the world appeareth in the midst of the 7 lampâ— and seven golden candle-sticks to put us in minâ— to honour our Redeemer in in the light of the Gospel of the Lord's seventh day of rest And seeing the Redemption both for might and mercy so fâ—r exceedeth the Câ—cation it stood with great reason thee the greater work should carry the honour of the day Neither doth he honourable title of the Lord's-day diminish the glory of the Sabbath but rather being added augments the dignity thereof as the name of Israel added unto Jacob made the Patriarch the more renowned The reason taken from the example of God's resting from the work of the Creation of the World continued in force till the Son of God ceased from the work of the Redemption of the World and then the former gave place to the latter 4. Because it was foretold in the Old Testament that the Sabbath should be kept under the New Testament on the first-day of the week For first in the 110 Psalm which is a Prophecy of Christ and his Kingdom it is plainly foretold that there should be a solemn day of assembling wherein all Christ's people should willingly come together in the beauty of holiness Insomuch that no rain of peace shall be upon those Families that in the feast will not go up to Jerusalem the Church to worship the King the Lord of hosts Now on what day this holy Feast and Assembly should be kept David sheweth plainly in Psal. 118 which was a prophecy of Christ as appears Mat. 21. 42 Acts 4. 11. Ephes. 2. 20. as also by the consent of all the Jews as Jerom witnesseth For shewing how Christ by his ignominious death should be as a stone rejected of the Builders or chief Rulers of Judea and yet by his glorious Resurrection should become the chief stâ—ne of the Corner he wisheth the whole Church to keep holy that day whereupon Christ should effect this wonderful work saying This is the day which the Lord hath made let us rejoyce and be glad in it And seeing that upon this day that which Peter saith of Christ appeareth to be true That God made him both Lord and Christ Acts 2. 36. therefore the whole Church under the New Testament must celebrate the day of Christ's Resurrection Rabby Bachay also saw by the fall of Adam on the sixth day that on the same day the Messias should finish the work of man's redemption And alluding to the speech of Boaz to Ruth sleep unto the Morning that Messias should rest in his grave all their Sabbath-day And he gathereth from that speech Gen. 1. on the first day Let their be light that the Messias should rise on the first day of the week from death to life and cause the spiritual light of the Gospel to enlighten the World that lay in the shadow of darkness and death The Hebrew Author of the Book called Sedar Olam Rabbi cap. 7. recordeth many memorable things which were done upon the first day of the week as so many Types that the chief worship of God should under the New Testament be celebrated upon this day As that on this day the cloud of God's Majesty first sate upon his people Aaron and his Children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publickly unto God The first day wherein fire descended from heaven The first day of the World of the Year of the Month of the week c. All shadowing that it should be the first and chief holy-day of the New Testament St. Augustine proveth by divers places and reasons out of the holy Scripture that the Fathers and all the holy Prophets under the Old Testament did foresee and know that our Lord's-day was shadowed by their eighth day of Circumcision And that the Sabbath should be changed from the seventh day to the eighth or first day of the week And Junius out of Cyprian saith that Circumcision was commanded on the eighth day as a Sacrament of the eighth day when Christ should arise from the dead The Council Foro-Juliense affirms That Esay prophesied of the keeping of the Sabbath upon the first day of the week If this Mystery was so clearly seen by the Fathers under the shadows of the Old Testament sure the God of this World hath deeply blinded their minds who cannot see the Truth thereof under the shining light of the Gospel Therefore this change of the Sabbath-day under the New was nothing but a fulfilling of that which was prefigured and fore-prophesied under the Old Testament 5. According to their Lord's Mind and Commandment and the direction of the Holy Ghost which alway assisted them in their Ministerial Office the Apostles in all the Christian Churches which they planted ordained that the Christians should keep the holy Sabbath upon that seventh Day which is the first Day of the week Concerning the gathering for the Saints as I have ordained in the Churches of Galatia so do ye also Every first-day of the week c. When ye come together in the Church being the Lord's-day to eat the Lord's-Supper to remember and shew the Lord's death till he come c. In which words note 1. That the Apostle ordained this Day to be kept holy therefore a divine Institution 2. That the Day is named the first-day of the week therefore not the Jewish seventh or any other 3. Every first-day of the week which sheweth a perpetuity 4. That it was ordained in the Churches of Galatia as well as of Corinth and he settled one uniform order in all the Churches of the Saints therefore it was universal 5. That the exercises of this day were Collections for the poor which appears by Acts 2. 42. and Justin Martyr's testimony Apolog. 2. which were gathered in the holy Assembly after Prayer preaching of the Word and Administration of the Sacraments therefore it
was spiritual 6. That he will have the Collection tho' necessity removed against his coming lest it should hinder his preaching but not their holy meeting on the Lord's-day for it was the time ordained for the publick worship of the Lord which argueth a necessity And in the same Epistle St. Paul protesteth that he dâ—livered them none other Ordinance or Doctrine but what he had received of the Lord. Insomuch that he chaâ—geth them that if any man think himself to be a prophet or Spiritual let him acknowledge that the things that I write unto you are the commandments of the Lord. But he wrote unto them and ordained among them to keep their Sabbath on the first day of the Week therefore to keep the Sabbath on that day is the very commandment of the Lord. And how can he be either a true Prophet or have any grace of God's Spirit in his heart who seeing so clearly the Lord's day to have been iâ—â—â—â—tuted and ordained by the Apostles will not acknowledge the keeping holy of the Lord's day to be a Commendment of the Lord The Jews confess this change of the Sabbath to have been made by the Apostles Peter Alphon. in Dialog contra Judaeâ—s tit 12. They are therefore more blind and sottish than the Jews who prophanely deny it Aâ— Troas likewise St. Paul together with seven of the Chief Evangellâ—â—s of the Church Sosipater Aristarchus Secundus Gaius Timotheus Tychicus and Trophimus and all the Christians that were there kept the holy Sabbath on the first day of the week in praying preaching and receiving the Lord's-Supper And it is a thing to be noted That Luke saith not that the Disciples were sent to hear Paul preach but the Disciples being come together to break bread upon the first day of the week that is to be partakers of the holy Communion at what time the Lord's death was by the preaching of the Word shewed 1 Cor. 11. 26. Paul preached unto them c. And that none kept those meetings but Christians who only are called Disciples Act. 11. 26. But at Philippi whereas yet there were no Disciples Paul is said to go on their Sabbath day to the place where the Jews and their Proselytes were wont to pray and there preached unto them Acts 16. 12 13. so that it is as clear as the Sun that it was the Christians usual manner to pass over the Jewish seventh day and to keep the Sabbath and their holy meetings on the first day of the week And why doth S. John call this the Lord's day but because it was a day known to be generally kept holy to the honour of the Lord Jesus who rose from death to life upon that day throughout all the Churches which the Apostles planted Which S. John called the Lord's day the rather to stir up Christians to a thankful remembrance of their Redemption by Christ his Resurrection from the dead And with the day the blessing of the Sabbath is likewise translated to the Lord's day because that all the sanctification belonging to this new world is in Christ and from him conveyed to Christians And because there cannot come a greater authority than that of Christ and his Apostles nor the like cause as the new Creation of the world therefore the Sabbath can never be altered from this day to any other whilst this world lasteth Add hereunto how the Scripture noteth that in the first planting and setling of the Church nothing was done but by the special order and direction of the Apostles 1 Cor. 11. 34. 1 Cor. 14. 36 37. Tit. 1. 5. Act. 15. 6 24. and the Apostles did nothing but what they had warrant for from Christ 1 Cor. 11. 23. To sanctifie then the Sabbath on the seventh Day is not a ceremonial Law abrogated but the moral and perpetual law of God perfected So that the same perpetual Commandment which bound the Jews to keep the Sabbath on that seventh day to celebrate the World's Creation binds Christians to solemnize the Subbath on this seventh day in memorial of the World's Redemption for the fourth Commandment being a Moral Law requireth a seventh day to be kept holy for ever And the Morality of this as of the rest of the Commandments is more religiously to be kept of us under the Gospel than of the Jews under the Law by how much we in Baptism have made a more special Covenant with God to keep his Commandments and God hath covenanted with us to free us from the curse and to assist us with his Spirit to keep his Laws And that this Commandment of the Sabbath as well as the other nine is Moral and perpetual may plainly appear by these reasons Ten reasons demonstrating the Commandment of the Sabbath to be Moral 1. BEcause all the reasons of this Commandment are moral and perpetual And God hath bound us to the obedience of this Commandment with more forcible reasons than to any of the rest First because he did foresee that irreligious men would either more carelesly neglect or more boldly break this Commandment than any other Secondly because that in the practice of this Commandment the keeping of all the other consisteth which makes God so often complain that all his worship is neglected or overthrown when the Sabbath is either neglected or transgressed It would make a man amazed saith Mr. Calvin to consider how oft and with what zeal and protestation God requireth all that will be his people to sanctifie the seventh day yea how the God of Mercy mercilesly punisheth the breach of this Commandment with cruel death as though it were the sum of his whole honour and service And it is certain that he who makes no conscience to break the Sabbath will not to serve his turn make any Conscience to break any of the other Commandments so he may do it without discredit of his reputation or danger of Man's Law Therefore God placed this Commandment in the midst of the Two Tables because the keeping of it is the best help to the keeping of all the rest The conscionable keeping of the Sabbath is the Mother of all religion and good discipline in the Church Take away the Sabbath and let every man serve God when he listeth and what will shortly become of Religion and that peace and order which God will have to be kept in his Church the Sabbath day is God's Market-day for the weeks provision wherein He will have us to come unto him and buy of him without silver or money the Bread of Angels and Water of Life the Wine of the Sacrament and Milk of the Word to feed our souls tryed gold to enrich our faith precious Eâ—e-salve â—o heal our spiritual blindness and the white raiment of Christ's righteousness to cover our silchy nakedness He is not far from true Piety who makes conscience to keep the Sabbath day but he who can disâ—ence with his conscience to break
unto the Sabbath Christ at his Death rested in the Grave all the Jewish Sabbath day and by that rest fulfilled all those Ceremonial Accessaries Now as the ceasing of the Ceremonies annexed to the 1 5 and 6 Commandments and to Marriage did not abolish those Commandments and Marriage nor cause them to cease from being the perpetual Rules of God's worship and man's righteousness no more did the abrogating of the Ceremonies annexed to the Sabbath abolish the morality of the Commandment of the Sabbath so that though the Ceremonies be abolished by the access of the Substance and the Shadow over-shadowed by the Body which is Christ yet the holy rest which was commanded and kept before either the Jews were a people or those Ceremonies annexed to the Sabbath still continueth as God's perpetual Law whereby all the Posterity of Adam are bound to rest from their ordinary business that they may wholly spend every seventh day in the solemn Worship and only Service of GOD their Creator and Redeemer but in the substance of the fourth Commandment there is not found one word of any Ceremony The chief Objections against the Morality of the Sabbath are Three 1. That of Paul to the Galatians Ye observe days and months and times and years c. But there the Apostle condemns not the moral Sabbath which we call the Lord's day and which he himself ordained according to Christ's Commandment in the same Churches of Galatia and Corinth and kept himself in other Churches but he speaks of the Jewish days and times and years and the keeping of the Sabbath on the seventh day from the Creation which he termeth shadows of things to come abolished now by Christ the body and in the Law are called Sabbaths but distinguished from the moral Sabbaths 2. That of Paul to the Colossians Let no man therefore condemn you in meat or drink or in respect of an holy-day or of the new-moon or of the Sabbath-days But here the Apostle meaneth the Jewish ceremonial Sabbaths not the Christians Lord's day as before 3. That of the same Apostle to the Romans This man esteemeth one day above another day and another counteth every day alike c. But S. Paul makes no such account For the question there is not between Jews and Gentiles but between the stronger and weaker Christians The stronger esteemed one day above another as appears in that there was a day both commanded and received in the Church every where known and honoured by the name of the Lord's day And therefore Paul saith here that he that observeth this day observeth it unto the Lord. The observation whereof because of the change of the Jewish seventh day some weak Christians as many now adays thought not so necessary so that if men because the Jewish day is abrogated will not honour and keep holy the Lord's day but count it like other days it is an Argument saith the Apostle of their weakness whose infirmity must be born till they have time to be further instructed and perswaded Other objections are frivolous and not worth the answering The true manner of keeping holy the Lord's Day NOW the sanctifying of the Sabbath consists in two things First In resting from all servile and common business pertaining to our natural life Secondly In consecrating that rest wholly to the Service of God and the use of those holy means which belong to our spiritual life For the first 1. The servile and common works from which we are to cease are generally all civil works from the least to the greatest More particularly First from all the works of our Calling though it were reaping in the time of harvest Secondly from carrying burthens as Carriers do or riding abroad for profit or for pleasure God hath commanded that the beasts should rest on the Sabbath day because all occasions of travelling or labouring with them should be cut off from man God gives them that day a rest and he that without necessity deprives them of their rest on the Lord's day the groans of the poor tyr'd Beasts shall in the day of the Lord rise up in judgment against him Likewise such as spend the greatest part of this day in trimming painting and painpering of themselves like Jezabels doing the devil's work upon God's day Thirdly from keeping of Fairs or Markets which for the most part God punisheth with Pestilence Fire and strange Floods Fourthly from studying any Books of Science but the holy Scriptures and Divinity For our study must be to be ravished in spirit upon the Lord's day In a word thou must on that day cease in thy calling to do thy work that the Lord by his Calling may do his work in thee For whatsoever is gotten by common working on this day shall never be blessed of the Lord but it will prove like Achan's Gold which being got contrary to the Lord's Commandment brought the fire of God's curse upon all the rest which he had lawfully gotten And if Christ scourged them out as thieves who bought and sold in his Temple which was but a Ceremony shortly to be abrogated is it to be thought that he will ever suffer those to escape unpunished who contrary to his Commandment buy and sell on the Sabbath day which is his perpetual Law Christ calleth such sacrilegious Thieves and as well may they steal the Communion Cup from the Lord's Table as steal from God the chiefest part of the Lord's day to consume it in their own lusts Such shall one day find the judgments of God heavier than the opinions of Men. Fifthly from all recreations and sports which at other times are lawful for if lawful works be forbidden on this day much more lawful sports which do more steal away our affections from the contemplation of heavenly things than any bodily work or Labour Neither can there be unto a man that delighteth in the Lord any greater delight or recreation than the sanctifying of the Lord's day For can there be any greater joy for a person condemned than to come to his Prince his house to have his Pardon sealed for one that is deadly sick to come to a Physician that can cure him or for a prodigal child that fed on the husks of swine to be admitted to eat the bread of life at his father's table or for him who fears for sin the tidings of death to come to hear from God the assurance of eternal life If thou wilt allow thy self or thy servant recreation allow it in the six days which are thine not on the Lord's day which is neither thine nor theirs No bodily recreation therefore is to be used on this day but so far as it may help the soul to do more chearfully the service of God Sixthly from gross feeding liberal drinking of Wine or strong Drink which may make us either drowsie or unapt to serve God with our hearts and minds Seventhly From
all talking about worldly things which hindereth the sanctifying of the Sabbath more than working seeing one may work alone but cannot talk but with others He that keeps the Sabbath only by resting from his ordinary work keeps it but as a Beast But rest on this day is so far commanded to Christians as it is an help to sanctification and labour so far forbidden as it is an impediment to the outward and inward worship of God If then those recreation's which are lawful at other times are on the Sabbath not allowed much more those that are altogether at all times unlawful Who without mourning can endure to see Christians keep the Lord's day as if they celebrated â— feast rather to Bacchus than to the honour of the Lord Jesus the Saviour and Redeemer of the world for having served God but an hour in outward shew they spend the rest of the Lord's day in sitting down to eat and drink and rising up to play First balasting their bellies with eaâ—ing and drinking and then feeding their lusts with playing and dancing Against which prophanations all holy Divines both old and new have in their times most bitterly inveighed Insomuch that Augustine affirmeth that it was better to plough than to dance on the Sabbath day Now in the Name of Almighty God who rested having created Heaven and Earth and of his eternal Son Jesus the Redeemer of his Church who shall shortly come on the dreadful day of Dâ—om to judge all men according to the obedience which they have shewed to his commandments I require thee who readest these words as thou wilt answer before the face of Christ and all his holy Angels at that day that thou better weigh and consider whether Dancing Stage-playing Masking Carding Diceing Tabling Chess-playing Bowling Shooting Bear-baiting Carousing Tipling and such other fooleries of Robbin Hood Morice-dances Wakes and Maâ—-games be Exercises that God will bless and allow on the Sabbath day And seeing that no action ought to be done that day but such as whereby we either bless God or look to receive a blessing from God how darest thou do those things on that blessed day on which thou darest not to pray to God to bestow a blessing on it to thy use Hear this and tremble at this O prophane youth of a prophane age O heart all frozen and void of the feeling of the grace of God! that having every day in six every hour in every day every minute in every hour so tasted the sweet mercy of thy God in Christ without which thou hadst perished every moment Yet canst not find in thy corrupt and irreligious heart to spend in thy Masters service that one day of the week which he hath reserved for his own praise and worship Let men in defence of their prophaneness object what they will and answer what the Devil puts in their mouths yet I would wish them to remember that seeing it is an ancient Tradition in the Church that the Lord's second coming shall be upon the Lord's day how little joy they should have to be overtaken in those carnal sports to please themselves when their Masters should find them in spiritual Exercises serving him The prophane Wretch would then wish rather to be taken kneeling at prayers in the Church than skipping like a Goat in a dance If this cannot move yet I would wish our impare gallants to remember that whilst they thus dance on the Lord's day contrary to the Lord's Commandment they do but dance about the pits brink and they know not which of them shall first fall therein Where to being once fallen without repentance no greatness can exempt them from the vengeance of that great God whose Commandment contrary to their knowledge and conscience they do thus presumptuously transgress If then God's Commandment cannot deterr thee nor God's Word advise thee I say no more but what St. John said before me He which is filthy let him be filthy still For the second 2. The consecration of the Sabbath's rest consists in performing three sorts of duties First before Secondly at Thirdly after the publick exercises of the Church The Duties to be performed before the publick exercises are 1. To give over working betimes on the Eve that thy body may be the more refreshed and thy mind the better â—itted to sanctifie the Sabbath on the next day For want of this preparation thy self and thy servants being tyred with labour and watching the night before are so heavy that when you should be serving God and hearing what his Spirit saith unto the Church for your Soul's instruction you cannot hold up your heads for sleeping to the dishonour of God the offence of the Church and the shame of your selves Therefore the Lord commands us not only to keep holy but also to remember afore-hand the Sabbath day to keep it holy by preparing our hearts and removing all business that might hinder us to consecrate it as a glorious day unto the Lord. Therefore whereas the Lord in the other Commandments doth but either bid or forbid he doth both in this Commandment and that with a special memorandum As if a Master should charge his servant to look well unto ten things of great trust but to have a more special care to remember one of those Ten for divers weighty reasons should not a faithful Servanâ— that loves his Master shew a more special care unto that thing above all other businesses Thus Moses taught the People o'er night to remember the Sabbath and it was a Holy custom among our forefathers when at the ringing to Prayer on the Eve before the Husbandman would give over his labour in the field and the Tâ—adesman his work in the Shop and go to Evening Prayer in the Church to prepare their souls that their minds might more chearfully attend God's worship on the Sabbath day 2. To possess that night thy vessel in holiness and honour that thou maist present thy soul more purely in the sight of God the next morning 3. To rise up early in the morning on the Sabbath day Be careful therefore to rise sooner on this day than on other days by how much the service of God is to be preferred before all earthly businesses For there is no Master to serve so good as God and in the end no work shall be better rewarded than his service 4. When thou art up consider with thy self what an impure sinner thou art and into what an holy place thou goest to appear before the most holy God who seeth thy heart and hateth all impurity and hypocrisie Examine thy self therefore before thou goest to church what grievous sins thou hast committed the week past confess them unto God and earnestly pray for the pardon and forgiveness of them and so reconcile thy self with God in Christ. Renew thy vows to walk more conscionably and pray for an increase of those graces which
Belly his God his Lust his Law as in his life he sowed vanity so he is now dead and reapeth misery In his prosperity he neglected to serve God in his adversity God refuseth to save him And the Devil whom he long served now at length pays him his wages Detestable was his life damnable his death The Devil hath his Soul the Grave hath his Carcass in which Pit of Corruption Den of Death and Dungeon of Sorrow let us leave the miserable Caitiff rotting with his Mouth full of Earth his Belly full of Worms and his Carcass full of Stench expecting a fearful Resurrection when it shall be re-united with the Soul that as they sinned together so they may be eternally tormented together Thus far of the miseries of the Soul and Body in Death which is but cursedness in part Now follows the fulness of cursedness which is the misery of the Soul and Body after Death Meditations of the misery of man after death which is the fulness of Cursedness THe fulness of cursedness when it falls upon a Creature not able to bear the brunt thereof presseth him down to that bottomless deep of the endless wrath of Almighty God which is called the damnation of Hell This fulness of cursedness is either particular or general Particular is that which in a less measure of fulness lighteth upon the Soul immediately as soon as she is separated from the Body For in the very instant of dissolution she is in the sight and presence of God For when she ceaseth to see with the organ of fleshly eyes she seeth after a spiritual manner like Stephen who saw the glory of God and Jesus standing at his right hand Or as a Man who being born blind and miraculously restored to his sight should see the Sun which he never saw before And thereby the testimony of her own Conscience Christ the righteous Judge who knoweth all things makes her by his omnipresent Power to understand the doom and judgment that is due unto her sins and what must be her eternal state And in this manner standing in the sight of Heaven not fit for her uncleanness to come into Heaven she is said to stand before the Throne of God And so forthwith she is carried by the evil angels how came to fetch her with violence into Hell where she is kept as in a Prison in everlasting pains and chains under darkness unto the Judgment of the great Day But not in that extremity of torments which she shall finally receive at the last Day The general fulness of cursedness is in a greater measure of fulness which shall be inflicted upon both thy soul and body when by the mighty power of Christ the supreme Judge of heaven and earth the one shall be brought out of Hell and the other out of the Grave as Prisoners to receive their dreadful doom according to their evil deeds How shall the reprobate by the roaring of the Sea the quaking of the earth the trembling of the Powers of heaven and terrours of heavenly signs be driven at the worlds end to their wits end Oh what a woful salutation will there be betwixt the damned Soul and Body at their re-uniting at that terrible Day O sink of Sin O lump of Filthiness will the Soul say unto her Body how am I compelled to re-enter into thee not as into an habitation to rest but as a Prison to be tormented together how dost thou appear in my sight like Jephthah's Daughter to my greater torment Would GOD thou hadst perpetually rotted in the grave that I might never have seen thee again How shall we be confounded together to hear before God Angels and Men laid open all those secret sins which we committed together Have I lost Heaven for the love of such a stinking Carrion Art thou the flesh for whose pleasures I have yielded to commit so many fornications O filthy Belly how became I such a Fool as to make thee my God! How mad was I for momentany joys to incur these torments of eternal pains Ye rocks and mountains why skip ye so like rams Psalm 144. 4. and will not fall upon me to hide me from the face of him that comes to sit on yonder throne for the great day of his wrath is come and who shall be able to stand Rev. 6. 16 17. Why tremblest thou thus Earth at the presence of the Lord and wilt not open thy Mouth and swallow me up as thou didst Korah that I be seen no more O damned furies I would ye might without delay tear me in pieces on condition that you would tear me into nothing But whilst thou art thus in vain bewailing thy misery the Angels hale thee violently away from the brink of the Grave to some place near the Tribunal Seat of Christ where being as a cursed Goat separated to stand beneath on Earth as on the left-hand of the Judge Christ shall rip up all the benefits he bestowed on thee and the torments he suffered for thee and all the good deeds which thou hast omitted and all the ungrateful villainies which thou didst commit against him and his holy Laws Within thee thine own Conscience more than a Thousand Witnesses shall accuse thee the Devils who tempted thee to all thy lewdness shall on the one side testifie with thy Conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's Justice and detesting so filthy a Creature behind thee an hideous noise of innumerable fellow-damned Reprobates tarrying for thy company Before thee all the World burning in flaming fire above thee an ireful Judge of deserved Vengeance ready to pronounce his Sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomless pit gaping to receive thee In this woful estate to hide thy self will be impossible for on that condition thou wouldst wish that the greatest Rock might fall upon thee to appear will be intolerable and yet thou must stand forth to receive with other Reprobates this thy Sentence Depart from me ye cursed into everlasting fire prepared for the devil and his angels Depart from me There is a separation from all joy and happiness Ye cursed There is a black and direful Excommunication Into fire There is the cruelty of Fain Everlasting There is the perpetuity of punishment Prepared for the Devil and his Angels Here are thy infernal tormenting and tormented Companions O terrible Sentence from which the condemned cannot escape which being pronounced cannot possibly be withstood against which a Man cannot except and from which a Man can no where appeal so that to the damned nothing remains but hellish torments which know neither ease of pain nor end of time From this Judgment-seat thou must be thrust by Angels together with all the damned Devils and Reprobates into the bottomless lake of utter darkness that perpetually burneth with fire and brimstone
shall know them 2. Adam in his Innocency knew Eve to be Bone of his Bone and Flesh of his Flesh as soon as he awaked much more then shall we know our Kindred when we shall awake perfected and glorified in the Resurrection 3. The Apostles knew Christ after his Resurrection and the Saints which rose with him and appeared in the holy City 4. Peter James and John knew Moses and Elias in the transfiguration how much more shall we know one another when we shall be all glorified 5. Dives knew Lâ—zarus in Abraham's Bosom much more shall the Elect know one another in Heaven 6. Christ saith that the twelve Apostles shall sit upon twelve thrones to judge at that day the twelve Tribes therefore they shall be known and consequently the rest of the Saints 7. Saint Paul saith that at that day we shall know as we are known of God and Augustin out of this place comforteth a Widow assuring her that as in this life she saw her Husband with externaâ— eyes so in the life to come she should know his heart and what were all his thoughts and imaginations Then Husbands and Wives look to your actions and thoughts for all shall be made manifest one day See 1 Cor. 4. 5. 8. The faithful in the Old Testament are said to be gathered to their Fathers Therefore the knowledge of our Friends remains 9. Love never falleth away therefore knowledge the ground thereof remains in another life 10. Because the last day shall be a declaration of the just judgment of God when he shall reward every man according to his works and if every man's work be brought to light much more the worker And if wicked men shall account for every idle word much more shall the idle speakers themselves be known And if the Persons be not known in vain are the works made manifest Therefore saith the Apostle every man shall appear to account for the work that he hath done in his body c. See Wisdom ch 5. ver 1. Though the respect of diversities of degrees and callings in Magistracy Ministry and Oeconomy shall cease yea Christ shall then cease to rule as he is Mediator and rule all in all as he is God equal with the Father and the Holy Ghost The greatest knowledge that man can attain unto in this life comes as far short of the knowledge which we shall have in Heaven as the knowledge of a child that cannot yet speak plain comes of the knowledge of the greatest Philosopher in the World They who thirst after knowledge let them long to be Students of this Vâ—iversity For all the light by which we know any thing in this World is nothing but the very shadow of God but when we shall know God in Heaven we shall in him know the manner of the work of the Creation the mysteries of the work of our Redemption yea so much knowledge as a Creature can possibly conceive and comprehend of the Creator and his work But whilst we are in this life we may say with Job How little a portion hear we of him And assure our selves with Syracides that There are hid yet greater things than these be and that we have sâ—eâ— but a few of God's works 2. They shall love God with as perfect and absolute a love as possibly a creature can do The manner of loving God is to love him for himself the measure is to love him without measure For in this life knowing God but in part we love him but in part but when the Elect in Heaven shall fully know God then they will perfectly love God And for the infinite causes of love which they shall know to be in him they shall be infinitely ravished with the love of him 3. They shall be filled with all manner of divine pleasures At thy right hand saith David there are pleasures for evermore yea They shall drink saith he out of the river of pleasures For as soon as the Soul is admitted into the actual fruition of the beatifical Essence of God she hath all the goodness beauty glory and perfection of all Creatures in all the World united together and at once presented unto her in the sight of God If any be in love there they shall enjoy that which is more amiable If any delight in fairness the fairest beauty is but a dusty shadow to that he that delights in pleasures shall there find infinite varieties without either interruption of grief or distraction of pain he that loveth Honour shall there enjoy it without the disgrace of cankered envy he that loveth treasure shall there possess it and never be beguiled of it There they shall have knowledge void of all ignorance health that no sickness shall impair and life that no death can determine In a word look how far this wide world surpasseth for light pleasures and comforts the dark and narrow womb wherein thou wast conceived a child so much doth the World to come exceed in joys solace and consolation this present World How happy then shall we be when this life is changed and we translated thither 4. They shall be replenished with an unspeakable joy In thy presâ—nce saith David is the fulness of joy and this joy shall arise chiefly from the vision of God and partly from the sight of all the holy Angels and blessed Souls of just and perfect Men who are in bliss and glory with him But especially from the blissful sight of Jesus the Mediator of the New Testament our Emanuel God made Man His sight will be the chief cause of our bliss and joy If the Israelites in Jerusalem so shouted for joy that the earth rang again to see Solomon crowned how shall the Elect rejoyce in Heaven to see Christ the true Solomon adorned with glory If John Baptist at his presence did leap in his mothers womb for joy how shall we exult for joy when he will be not only with us but in us in heaven If the wise men rejoyced so greatly to find him a Babe lying in a manger how great shall the joy of the Elect be to see him sit as a King in his celestial Throne If Simeon was glad to see him an Infant in the Temple presented by the hands of the Priests how great shall our joy be to see him a King ruling all things at the right hand of his Father If Joseph and Mary were so joyful to find him in the midst of the Doctors in the Temple how glad shall our Souls be to see him sitting as Lord amongst Angels in Heaven This is that joy of our Master which as the Apostle saith the eye hath not seen the ear hath not heard nor the heart of man can conceive which because it cannot enter into us we shall enter into it 5. Lastly They shall enjoy this blissful and glorious
thy sins have deserved Count therefore Christ thy chiefest joy and sin thy greatest grief esteem no want to the want of Grace nor any loss to the loss of God's favour and then the discontentment for outward means shall the less perplex thine inward mind And as oft as Satan shall offer any motion of discontentment to thy mind remember Saint Paul's admonition We brought nothing into this world and it is certain that we can carry nothing out And having food and raiment let us be therewith content But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Pray therefore with wise Agur O Lord give me neither poverty nor riches feed me with food convenient for me lest I be too full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of my God in vain 7. Bestow no more thought upon worldly things than thou needs must for the discharge of thy place and the maintenance of thy estate but still let thy care be greater for heavenly than earthly things and be more grieved for a dishonour done to God than for an injury offered to thy self but if any private injury be offered unto thee bear it as a Christian with patience Never was an innocent man wronged but if he patiently bare his cross he overcame in the end But thy good name in the mean while is wounded bear that also with patience For he that at the last day will give thy body a resurrection will as sure in his good time grant a resurrection to thy good name If impatiently thou fretrest and vexest at thy wrongs the hurt which thou dost thy self is more than that which thine enemy can do unto thee Neither canst thou more rejoyce him than to hear that it thorowly vexeth thee But if thou canst shew patience on earth God will shew himself just from heaven Pray for him for if thou be a good man thy self thou canst not but rejoyce if thou shouldest see thy worst enemy to become a good man too But if he still continueth in his malice and encreaseth in his mischief give thou thy self unto Prayer committing thy self and commending thy cause unto the righteous Judge of heaven and earth saying with Jeremy O Lord of host that judgest righteously and triest the reins and the heart vengeance is thine and unto thee have I opened my cause In the mean while wait with David on the Lord be of good-courage and he shall comfort thine heart 8. The more others commend thee for an excellent act be thou the more humble in thine own thoughts Affect not the vain praises of men the blessed Virgin was troubled when she was truly praised of an Angel They shall be praised of Angels in heaven who have eschew'd the praises of Men on Earth Neither need'st thou praise thy self deal but uprightly others will do that for thee Be not thou curious to know other mens doings but rather be careful that no man know any ill dealings by thee 9. Esteem no sin little for the curse of God is due to the least and the least would have damned thee had not the Son of God died for thee Bewail therefore the misery of thine own state and as occasion is ministâ—ed â—orn for the iniquity of the time Pray to God to amend it and be not thou one of them that make it worse 10. Lastly Think often of the shortness of thy life and certainty of death and wish rather a good life than a long For as one day of Man's life is to be preferred before the longest age of a Stag or Raven so one day spend religiously is to be higher valued that a man's whole life that is consumed in prophaneness Cast over therefore once every day the number of thy days by substracting those that are past as being vanished like yester-nights dream contracting them that are to come since the one half must be slept out the rest made uncomfortable by the troubles of the World thine own sickness and the death of friends counting only the present day thine which spend as if thou wert to spend no more Secondly For thy Words 1. REmember that thou must answer for every idle word that in multiloquy the wisest man shall over-shoot himself Avoid therefore all tedious and idle talk whereof seldom ariseth comfort many times repentance especially beware of rash answers when the tongue out-runs the mind The word was thine whilst thou kept'st it in it is anothers as soon as it is out O the shame when a man 's own tongue shall be produced a witness to the confusion of his own face Let then thy words be few but advised forethink whether that which thou art to speak be fit to be spoken affirm no more than what thou knowest to be true and be rather silent than speak to an ill or to no purpose 2. Let thy heart and tongue ever go together in honesty and truth hate dissembling and lying in another detest it in thy self or God will detest thee for it for he hateth a lyer and his father the Devil alike And if once thou be discovered to make no conscience of lying no Man will believe thee when thou speakest a truth but if thou lovest truth more credit will be given to thy word than to a lyers oath Great is the possession which Satan hath in those who are so accustomed to lying that they will lye though they get nothing by it themselves nor are not compelled unto it by others Let not thine anger remain when thou seest the cause removed and ever distinguish 'twixt him that offendeth of infirmity or against his will and him who offendeth maliciously and of set purpose let the one have pity the other justice 3. Keep thy speech as clean from all obscenity as thou would'st thy meat from poyson and let thy talk be gracious that he that hears thee may grow better by thee and be ever more earnest when thou speakest of Religion than when thou talkest of worldly matters If thou perceivest that thou hast erred persevere not in thine errour rejoyce to find the truth and magnifie it Study therefore three things especially to understand well to say well and to do well And when thou meetest with God's children be sure to make some holy advantage by them learn of them all the good that thou canst and communicate with them all the good things that thou knowest The more good thou teachest others the more will God still minister unto thee For as the gifts of Men by much using do perish and decrease So the gifts of God by much using do the more grow and increase like the widow's pitcher of Oil
day 5. Praying for rest and protection that night 6. Remembering the state of the Church the King and the Royal Posterity our Ministers and Magistrates and all our Brethren visited or persecuted 7. Lastly commending thy self and all thine to his gracious custody All which thou maist do in these or the like words A Prayer for the Evening O Most gracious God and loving Father who art about my bed and knowest my down-lying and mine up-rising and art near unto all that call upon thee in truth and sincerity I wretched sinner do beseech thee to look upon me with the eyes of thy mercy and not to behold me as I am in my self For then thou shalt see but an unclean and defiled creature conceived in sin and living in iniquity so that I am ashamed to lift up mine eyes to heaven knowing how grievously I have sinned against heaven and before thee For O Lord I have transgressed all thy Commandments and righteous Laws not only through negligence and infirmity but oftentimes through willful presumption contrary to my knowledge yea contrary to the motions of thy Holy spirit reclaiming me from them so that I have wounded my conscience and grieved thy Holy Spirit by whom thou hast sealed me to the day of redemption Thou hast consecrated my soul and body to be the temples of the Holy Ghost I wretched sinner have defiled both with all manner of pollution and uncleanness My eyes in taking pleasure to behold vanity mine ears in hearing impure and unchaste speeches my tongue in leasing and evil speaking my hands are so full of impurity that I am ashamed to lift them up unto thee and my feet have carried me after mine own ways my understanding and reasoning which are so quick in all earthly matters are only blind and stupid when I come to meditate or discourse of spiritual and heavenly things my memory which should be the treasury of all goodness is not so apt to remember any thing as those things which are vile and vain Yea Lord by woful experience I find that naturally all the imaginations of the thoughts of mine heart are only evil continually And these my sins are more in number than the hairs upon mine head and they have grown over me like a loathsom leprosie that from the Crown of my head to the sole of my feet there remains no part which they have not infected They make me seem vile in mine own eyes how much more abominable must I then appear in thy sight And the custom of sinning hath almost taken away the conscience of sin and pulled upon me such dullness of sense and hardness of heart that thy judgments denounced against my sins by the faithful Preachers of thy Word do not terrifie me to return unto thee by unfeigned repentance for them And if thou Lord shouldest but deal with me according to thy justice and my desert I should utterly be confounded and condemned But seeing that of thine infinite mercy thou hast spared me so long and still waitest for my repentance I humbly beseech thee for the bitter death and bloody passion sake which Jesus Christ hath suffered for me that thou wouldest pardon and forgive unto me all my sins and offences and open unto me that ever streaming fountain of the blood of Christ which thou hast promised to open under the New Testament to the penitent of the house of David that all my sins and uncleanness may be so bathed in his blood buried in his death and hid in his wounds that they may never be more seen to shame me in this life or to condemn me before thy Judgment-seat in the World which is to come And for as much O Lord as thou know'st that it is not in man to turn his own heart unless thou dost first give him grace to convert and seeing that it is as easie with thee to make me righteous and holy as to bid me to be such O my God give me grace to do what thou commandest and then command what thou wilt and thou shalt find me willing to do thy blessed will And to this end give unto me thine Holy Spirit which thou hast promised to give to the world's end unto all thine Elect people And let the same thy holy Spirit purge my heart heal my corruption sanctifie my nature and consecrate my soul and body that they may become the temples of the Holy Ghost to serve thee in righteousness and holiness all the days of my life that when by the direction and assistance of thy holy Spirit I shall finish my course in this short and transitory life I may chearfully leave this world and resign my soul into thy Fatherly hands in the assured confidence of enjoying everlasting life with thee in thine heavenly Kingdom which thou hast prepared for thine elect Saints who love the Lord Jesus and expect his appearing In the mean while O Father I beseech thee let thy holy Spirit work in me such a serious repentance as that I may with tears lament my sins past with grief of heart be humble for my sins present and with all mine endeavour resist the like filthy sins in time to come And let the same thy holy Spirit likewise keep me in the Vnity of thy Church lead me in the truth of thy Word and preserve me that I never swerve from the same to Popery nor any other errour or false worship And let thy Spirit open mine eyes more and more to see the wondrous things of thy Law and open my lips that my mouth may daily defend thy truth and set forth thy praise Increase in me those good gifts which of thy mercy thou hast already bestowed upon me and give unto me a patient spirit a chast heart a contented mind pure affections wise behaviour and all other graces which thou feest to be necessary for me to govern my heart in thy fear and to guide all my life in thy favour that whether I live or die I may live and die unto thee who art my God and my Redeemer And here O Lord according as I am bound I render unto thee from the Altar of my humblest heart all possible thanks for all those blessings and benefits which so graciously and plentuously thou hast bestowed upon my soul and body for this life and for that which is to come namely for mine Election Creation Redemption Vocation Justification Sanctification and Preservation from my child-hood until this present day and hour and for the firm hope which thou hast given me of my Glorification Likewise for my health wealth food raiment and prosperity and more especially for that thou hast defended me this day now past from all perils and dangers both of body and soul furnishing me with all necessary good things that I stand in need of And as thou hast ordained the day for
it self commands us to hear did alter it from that seventh day to this first day of the Week whereon we keep the Sabbath For the holy Evangelist notes that our Lord came into the midst of the holy Assembly on the two first days of the two Weeks immediately following his Resurrection and then blessed the Church breathed on the Apostles the Holy Ghost and gave them the ministerial keys and power of binding and remitting sins And so it is most probable he did in a solemn manner every first-day of the week during the forty days he continued on earth between his Resurrection and Ascension for the fiftieth day after being the first day of the week the Apostles were assembled during which time he gave Commandments unto the Apostles and spake unto them those things which appertain to the Kingdom of God that is instructed them how they should throughout the Churches which were to be converted change the Sabbath to the Lord's-Day the bodily sacrifices of beasts to the spiritual sacrifices of Praise Prayer and contrite Hearts the Levitical Priesthood of the Law to the Christian Ministery of the Gospel the Jewish Temples and Synagogues to Churches and Oratories the Old Sacraments of Circumcision and Passover to Baptism and the Lord's Supper c. as may appear by the like Phrase Acts 19. 8. and Acts 28. 23. Col. 4. 11. put for the whole sum of Paul's Doctrine by which were wrought all these changes where it took effect So that as Christ was forty days instructing Moses in Sinai what he should teach and how he should rule the Church under the Law so he continued forty days teaching his Disciples in Sion what they should preach and how they should govern the Church under the Gospel And seeing it is manifest that within those forty days Christ appointed what Ministers should teach and how they should govern his Church to the world's end it is not to be doubted but that within those forty days he likewise ordained on what day they should keep their Sabbath and ordinarily to the works of their Ministery especially seeing that under the Old Testament God shewed himself as careful both by his Moral and Ceremonial Law to prescribe the time as well as the matter of his Worship Neither is it a thing to be omitted that the Lord who hath times and seasons in his own power appointed this first day of the week to be the very day wherein he sent down from Heaven the Holy Ghost upon the Apostles so that upon that day they first began and ever after continued the publick exercising of their Ministery in the preaching of the Word the administration of the Sacraments and the loosing of the sins of penitent sinners Upon these and the like grounds Athanasius plainly affirmeth that the Sabbath day was changed by the Lord himself As therefore our Communion is termed the Lord's Supper because it was instituted of the Lord for the remembrance of his death so the Christian Sabbath is called of the Lord's day because it was ordained of the Lord for the memorial of his Resurrection And as the Name of the Lord honoureth the one so doth it the other and as the Lord of the Sabbath by his royal Prerogative and transcendent authority could so he had also reason to change the Holy Sabbath from the seventh day to this whereon we keep it For as concerning the seventh day which followed the six days wherein God finished the Creation there was no such precise institution or necessity of sanctifying it perpetually but such as by the same authority or upon greater reason and occasion it might very well be changed and altered unto some other seventh day For the Commandment doth not say Remember to keep hnly the seventh day next following the sixth day of the Creation or this or that seventh day but indefinitely Remember that thou keep holy a seventh day And to speak properly as we take a day for the distinction of time called either a day natural consisting of 24 hours or a day artificial consisting of 12 hours from Sun-rising to Sun-setting and withal consider the Sun standing still at noon in Joshuah's time the space of a whole day and the Sun going back ten degrees viz. five hours almost half an artificial day in Ezekiah's time the Jews themselves could not keep their Sabbath upon that precise and just distinction of time called at the first the seventh day from the Creation Add hereunto that in respect of the diversity of Meridians and the unequal rising and setting of the Sun every day varieth in some places a quarter in some half in others a whole day Therefore the Jewish seventh day cannot precisely be kept at the same instant of time every where in the World Now our Lord Jesus having authority as Lord over the Sabbath had likewise now far greater reason and occasion to translate the Sabbath from the Jewish seventh day unto the seventh day whereon Christians do keep the Sabbath 1. Because that by his Resurrection from the dead there is wrought a new spiritual Creation of the World without which all the Sons of Adam had been turned to everlasting destruction and all the works of the first creation had ministred no consolation unto us 2. And in respect of this new spiritual Creation the Scripture saith that Old things are passed away and all things are become new new Creatures new People new men new knowledge new Testament new commandment new names new way new song new garment new wine new vessels new Jerusalem new Heaven and a new earth And therefore of necessity there must be instead of the old a new Sabbath day to honour and praise our Redeemer and to meditate upon the work of our redemption and to shew the new change of the old Testament 3. Because that on this day Christ rested from all the sufferings of his Passion and finished the glorious work of our Redemption If therefore the finishing of the work of the first Creation whereby God mightily manifested himself unto his creatures deserved a Sabbath for to solemnize the memorial of so great a work to the honour of the worker and therefore calls it mine holy-day much more doth the new Creatition of the world effected by the resurrection of Christ whereby he mightly declared himself to be the Son of God deserve a Sabbath for the perpetual commemoration thereof to the honour of Christ and therefore worthily called the Lord's day For as the deliverance out of the Captivity of Babylon being greater took away the name from the deliverance out of the Bondage of Egypt so the day whereon Christ finished the redemption of the world did more justly deserve to have the Sabbath kept on it than on that day whereon God ceased from creating the world As therefore in
state of the New Testament Neither can I here pass over without Admiration how the Sacrament of Circumcision continued in the Church 39 Jubilees from Abraham to whom it was first given unto the Baptism of Christ in Jordan which was just so many Jubilees after Bucholcer's account as the world had continued before from Adam to the birth of Abraham Moses began his Ministry in the 80 year of his age Christ enters upon his Office in the 80 Jubilee of the World's Age Joseph was thirty years old when he began to rule over Egypt Gen. 41. 46. and the Levites began to serve in the Tabernacle at thirty Years old so Christ likewise to answer these figures began his ministry in the Thirtieth Jubilee of Moses and when he began to be thirty years of age Luke 3. 23. in the midst of Daniel's last week and so continuing his ministry on Earth Three years and a half finished our Redemption and Daniel's Period by his innocent death upon the Cross. The most of all the great alterations and strange accidents which fell out in the Church came to pass either in a Sabbatical year or in a year of Jubilee For example The seventy weeks of Daniel beginning the first year of Cyrus and the 3439. year of the world contain so many years as the world did weeks of years unto that time and so many weeks of years as the world had lasted Jubilees Daniel's seventy weeks of years contain four hundred and ninety single years the world before that time 490 weeks or sabbaths of years Daniel's Period 70 weeks the world's 70 Jubilees so that to comfort the Church for their 70 years captivity which they had now according to Jeremy's prophecy endured in Babylon Gabriel tells Daniel That at the end of 70 weeks or Sabbaths of years that is 70 times seven years or 490 years their eternal Redemption from Hell should be effected by the death of Christ as sure as they were now redeemed from the captivity of Babylon This period of Daniel containing 70 Sabbaths or 10 Jubilees of years began at the first liberty granted the Jews by Cyrus in the first year of his Reign over the Babylonians mentioned Ezra 1. 1. and ends justly at the time that Christ died upon the Cross. From the death of Christ or the last end of Daniel's weeks to the seventy and one year of Christ the world is measured by seven Seals or seven Sabbaths of years making one compleat Jubilee From the end of those seven Seals the World is measured to her end by seven Trumpets each containing 245 years as some conjecture about 440 years hence the truth will appear Enoch the seventh from Alam having lived so many years as there are days in the year 365 was translated of God in a Sabbatical year Moses the seventh from Abraham as another Enoch is buried of God but born in a Sabbatical year of the World 2373 and in the 777 year since the Flood after Broughton's Computation is saved as a new Noah in a reed Ark and lived a builder of the Church so long as Noah was building the Ark â—â—0 years The promise was made to Abraham in a Sabbatical year being the 2223 year of the World The sixth year of Joshua being 2500 years from the Creation of the World wherein the land was possessed and divided among the children of Israel was a Sabbatical year and the 50 Jubilee from the Creation of the World At this year Moses begins his Jubilee by which as with a chain of thirty links he tieth the pâ—rting of Canaan's possession to the Israelites by Joshua to the opening of the Kingdom of Heaven to all believers by Jesus And so carrieth the Church of the Jews by a joyful stream of Jubilees from the Type to the substance from Canaan to Heaven from Jeshua to Jesus for Christ at the end of Mâ—ses's thirty Jubilees and the beginning of the thirtieth year of his age at his Baptism openeth Heaven and gives the clearest Vision of the blessed Trinity that was seen since the world began And by the silver Trumpet of his Gospel proclaims according to the Prophecy of Esay eternal redâ—mption to all that repent and believe in him And the year of our Saviour Christ's birth being the 3948 of the World was at the end of a Sabbatical year and the 564 Septenary of the World Moses maketh the common age of all men to be ten times seven Psal. 90. and every seventh year commonly produceth some notable change or accident in Man's life And no wonder for as Hippocrates affirmeth a Child in his Mother's womb on the seventh day of his conception hath all his members finished and from that day groweth to the perfection of birth which is always either the ninth or seventh month At seven years old the Child casts his teeth and receives new And every seventh year after there is some alteration or change in man's life especially at nine times seven the Clymacterick year which by experience is found to have been fatal to many of those learned men who have been the chiefest Lights of the World And if they escaped that year yet most of them have departed this Life in a septenary year Lamech died in the year of his life 777. Methusalem the longest liver of the Sons of Men died when he began to enter his 900 and 70 year Abraham died when he had lived 25 times seven years Jacob when he had lived 21 times seven years David after he had lived ten times seven years So did Galen so did Petrarch who as Bodin noteth died on the same day of the year that he was born so did the Maiden Queen ELIZABETH of blessed and never-dying Memory who came into this world on the Eve of the Nativity of the blessed Virgin Mary and went out of this world on the Eve of the Annunciation of the blessed Virgin Mary Hippocrates died in the 15th septenary Hierom and Isocrates in their 13. Pliny Bartolus and Casar in their 8 septenary And Johannes de temporibus who lived 361 years died in the 53d septenary of his life The like might be observed of innumerable others And indeed the whole life of a man is measured by the Sabbath for how many years soever man liveth here yet his life is but a life of seven days multiplied so that in the number of 7 there is a mystical perfection which our understanding cannot attain unto All which Divine Disposition of admirable things so oft by sevens calls upon us to a continual Meditation of the blessed seventh-seventh-day Sabbath in knowing and worshipping God in this life that so from Sabbath to Sabbath we may be translated to the eternal glorious Sabbath of rest and bliss in the life to come By the consideration whereof any man that looketh into the holy History may easily perceive that the whole course of the World is drawn and guided
thou hast and a supply of those which thou wantest But especially pray that thou maist have Grace to hear the word of God read and preached with profit and that thou maist receive the holy Sacrament with comfort if it be Communion day that God by his Holy Spirit would assist the Preacher to speak something that may kill thy sin and comfort thy soul which thou maist do in this or the like sort A morning Prayer for the Sabbath-day O Lord most high O God eternal all whose works are glorious and whose thoughts are very deep there can be no better thing than to praise thy Name and to declare thy loving kindness in the morning on thy holy and blessed Sabbath day For it is thy Will and Commandment that we should sanctiâ—ie this day in thy service and praise and in the thankful remembrance as of the creation of the world by the power of thy Word so of the redemption of Mankind by the death of thy Son Thine O Lord I confess is greatness and power and glory and victory and praise for all that is in heaven and earth is thine Thine is the Kingdom O Lord and thou excellest as head over all Both riches and honour come of thee and thou reignest over all and in thine hand is power and strength and in thine hand it is to make great and to give grace unto all Now therefore O my God I praise thy glorious Name that whereas I a wretched sinner having so many ways provoked thy Majesty to anger and displeasure thou notwithstanding of thy favour and goodness passing by my prophaneness and infirmities hast vouchsafed to add this Sabbath again unto the number of my days And vouchsafe O heavenly Father for the merits of Jesus Christ thy Son whose glorious resurrection thy whole Church celebrateth this day to pardon and forgive me all my sins and misdeeds Especially O Lord cleanse my soul from those filthy sins with the blood of thy most pure and undefiled Lamb which taketh away the sins of the world And let thy Holy Spirit more and more subdue my corruptions that I may be renewed after thine own Image to serve thee in newness of life and holiness of conversation And as of thy mercy thou hast brought me to the beginning of this blessed day so I do beseech thee make it a day of Reconciliation betwixt my sinful Soul and thy Divine Majesty Give me grace to make it a day of Repentance unto thee that thy goodness may seal iâ— to be a day of pardon unto me and that I may remember that the keeping holy of this day is a Commandment which thine own finger hath written That on this day I might meditate on thy glorious works of our Creation and Redemption and learn how to know and to keep all the rest of thy holy Laws and Commandments And when anon I shall with the rest of the holy Assembly appear before thy Presence in thy House to offer unto thee our Morning Sacrifice of praise and Prayer and to hear what thy Spirit by the preaching of thy Word shall speak unto thy servant Oh let not my sins stand as a Cloud to stop my Prayers from ascending unto thee or to keep back thy grace from descending by thy Word into my heart I know O Lord and tremble to think that three parts of the good seed falls upon bad ground O let not my heart be like the high-way which through hardness and want of true understanding receives not the seed till the evil one cometh and catcheth it away nor like to the stony ground which heareth with joy for a time but falleth away as soon as persecution ariseth for the Gospel's sake nor like the thorny ground which by the cares of this world and the deceitfulness of riches choaketh the Word which it heareth and makes it altogether unfruitful but thâ—t like unto the good ground I may hear thy Word with an honest and good heart understand it and keep it and bring forth fruit with patience in that measure that thy Wisdom shall think meet for thy glory and mine everlasting comfort Open likewise I beseech thee O Lord the door of utterance unto thy faithful servant whom thou hast sent unto us to open our Eyes that we may turn from darkness to light and from the power of Satan unto God that we may receive forgiveness of sins and inheritance among them which are sanctified by faith in Christ. And give me grace to submit my self unto his Ministery as well when he terriâ—ieth me with judgments as when he comforteth me with thy Mercies And that I may have him in singular love for his works sake because he watcheth for my soul as he that must give an account for the same unto his Master And give me grace to behave my self in the holy Congregation with comeliness and reverence as in thy presence and in the sight of thy holy Angels Keep me from drowsiness and sleeping and from all wandring thoughts and worldly imaginations sanctifie my Memory that it may be apt to receive and firm to remember those good and profitable doctrines which shall be taught unto us out of thy Word And that through the assistance of thy holy Spirit I may put the same Lessons in practice for my direction in Prosperity for my consolation in Misery for the amendment of my Life and the glory of thy Name And that this day which godless and prophane Persons spend in their own Lusts and Pleasures I as one of thy obedient Servants may make my chief delight to consecrate to thy glory and honour not doing mine own ways nor seeking mine own will nor speaking a vain word but that ceasing from the works of sin as well as from the works of mine ordinary calling I may through thy blessing feel in my heart the beginning of that eternal Sabbath which in unspeakable joy and glory I shall celebrate with Saints and Angels to thy praise and worship in thy heavenly Kingdom for evermore All which I humbly crave at thy hands in the name and mediation of my Lord Jesus in that form of Prayer which he hath taught me Our Father which art in Heaven c. Having thus in private prepared thine own soul if thou hasâ— the charge of a Family call all thy Houshold together read a Chapter and pray as in the week-days but remember so to dispatch these private preparations and duties as that thou and thy family may be in the Church before the beginning of Prayers Else your private exercises are rather an hindranâ—e than a preparation And as thou and thy Houshold do go in all reverence towards the Church let every one meditate thus with himself Things to be meditated as thou goest to the Church 1. That thou art going to the Court of the Lord and to speak with the great God by prayer and to hear his Majesty speak unto
is to be baptized as other Christians did in the like case for thee that God would give him the inward effects of Baptism by his Blood and Spirit Fourthly that thou maist assist the Church in praising God for grafting another Member into his mystical Body Fifthly That thou maist prove whether the effects of Christ's death killeth sin in thee and whether thou be raised to newness of life by the virtue of his Resurrection and so to be humbled for thy wants and to be thankful for his graces Sixthly to shew thy self to be a freeman of Christ's Corporation having a voice or consent in the admission of others into that Holy Society 3. If there be any Collection for the poor freely without grudging bestow thine Alms as God hath blessed thee with ability And thus far of the duties to be performed in the Holy Assembly Now of the third sort of Duties after the Holy Assembly AS thou returnest home or when thou art entred into thy house meditate a little while upon those things which thou hast heard And as the clean Beasts which chew the Cud so must thou bring again to thy remembrance that which thou hast heard in the Church And then kneeling down turn all to a prayer beseeching God to give such a blessing to those things which thou hast heard that they may be a direction to thy life and a consolation unto thy Soul For till the Word be made thus our own and as it were close hidden in our hearts we are in danger lest Satan steal it away and we shall receive no profit thereby And when thou goest to dinner in that reverend and thankful manner before prescribed remember according to thine ability to have one or more poor Christians whose hungry bowels may be refreshed with thy meat imitating holy Job who protested that he did never eat his morsels alone without the good company of the poor and fatherless That is the Commandment of Christ our Master Luke 14. 13. Or at leastwise send some part of thy Dinner to the poor who lie sick in the back-lane without any food For this will bring a blessing upon all thy works and labours and it will one day more rejoyce thy Soul than it doth now refresh his Body when Christ shall say unto thee O blessed child of God I was an hungered and thou gavest me meat c And for as much as thou hast done it for my sake to the least of these my brethren I take it in as good part as if thou hadst done it to mine own self When dinner is ended and the Lord praised call thy Family together examine what they have learned in the Sermon commend them that do well yet discourage not them whose memories or capacities are weaker but rather help them for their will and minds may be as good Turn to the proofs which the Preacher alledged and rub those good things over their memories again Then sing a Psalm or more If time permit thou maist teach and examine them in some part of the Catechism conferring every point with the proofs of the Holy Scripture This will both increase our knowledge and sharpen our memory seeing by experience we find that in every Trade they who are most exercised are ever best expert But in any wise remember so to dispose all these private exercises as that thou maist be with the first in the holy Congregation at the Evening Exercise where behave thy self in the like devoâ—â—â—n and reverence as was prescribed for the holy Exercise of the Morning After Evening Prayer and at thy Supper behave thy self in the like religious and holy manner as was formerly prescribed And either before or after Supper if the season of the year and weather do serve 1. Walk into the fields and meditate upon the Works of God for in every Creature thou maist read as in an open Book the Wisdom Power Providence and Goodness of Almighty God And how that none is able to make all these things in the variety of their forms virtues beauties life motions and qualities but our most glorious God 2. Consider how gracious he is that made all these things to serve us 3. Take occasion hereby to stir up both thy self and others to admire and adore his Power Wisdom and Goodness and to think what ungrateful wretches we are if we will not in all obedience serve and honour him 4. If any neighbour be sick or in any heaviness go to visit him If any be faln at variance help to reconcile them To conclude three sorts of works may lawfully be done on the Sabbath-day â— Works of Piety which either directly concern the service of God tho' they be performed by bodily labour as under the Law the Priests did labâ—ur in killing and dressing of Sacrifices and burning them on the Altar And Christians under the Gospel when they travel far to the places of God's worship it is but a Sabbath-day's journey like to that of the Shunamite who travelled from home to hear the Prophet on the Sabbath day because she had no teaching near her own dwelling And the Preacher tho' he laboureth in the sweat of his brows to the wearying of his body yet he doth but a Sabbath-day's work For the holy end sanctifieth the work as the Temple did the Gold or the Altar the Gift thereon Or else such bodily labour whereby the People of God are assembled to his worship as the sounding of Trumpets under the Law or the ringing of Bells under the Gospel 2. Works of Charity as to save the life of a man or of a beast to fodder water and dress Cattle to make honest provision of meat and drink to refresh our selves and to relieve the poor to visit the sick to make collections for the poor and such like 3. Works of necessity not feigned but present and imminent and such as could not be prevented before nor can be deferred unto another day As to resist the invasion of enemies or the robberies of thieves to quench the rage of fire and for Physicians to stanch or let blood or to cure any other desperate disease and for Midwives to help Women in labour Mariners may do their labour Soldiers being assailed may fight and Pâ—st may ride for the publick good and such like On these or the like occasions a man may lawfully work Yea and when they are called they may upon any of these occasions go out of the Church and from the holy exercises of the Word and Sacraments provided always that they be humbled that such occasions fall out upon that day 〈…〉 and that they take no Money for their pains on that day but only for their stuff as in the fear of God and conscience of his Commandment When the time of Rest approacheth retire thy self to some private place and knowing that
fiat Justitia But whilst thou art pronouncing the sentence of judgment on another remember that thine own judgment hangs over thy head In all causes therefore judge aright for thou shalt be sure to find a righteous Judge before whom thou must shortly appear to be judged thy self at what time thou maist leave to thy friend this for thine Epitaph Nuper eram Judex jam judicis ante tribunal Subsistens paveo judicor ipse modo Many I know not upon what grounds seem to be much aggrieved with the Laws of the Land but wiser men may answer them with the Apostle Nos scimus bonam esse legem modo Judex eâ legitimè utatur We know that the law is good if a man use it lawfully And he shall be unto me a righteous Judge whose heart neither corruption of bribes fear of foes nor favour of friends can withdraw from the conscionable practice of these precepts And to that rare and venerable Judge I say with Jehoshaphat Be of courage and do justice and the Lord will be with the good 10. Lastly Make not an occupation of any recreation The longest use of pleasure is but short but the pains of pleasure abused are eternal Use therefore lawful recreation so far forth as it makes thee the fitter in body and mind to do more chearfully the service of God and the duties of thy calling Thy work is great thy time is but short And he who will recompence every man according to his works standeth at the door Think how much work is behind how slow thou hast wrought in the time which is past and what a reckoning thou should'st make if thy master should call thee this day to thine accounts Be therefore careful henceforth to make the most advantage of thy short time that remains as a man would of an old lease that were near expiring and when thou disposest to recreate thy self remember how small a time is allotted for thy life and that therefore much of that is not to be consumed in idleness sports plays and toyish vanities seeing the whole is but a short while though it be all spent in doing the best good that thou canst for Man was not created for sports plays and recreation but zealously to serve God in Religion and conscionably to serve his neighbour in his vocation and by both to ascertain himself of eternal salvation Esteem therefore the loss of time one of the greatest losses Redeem it carefully to spend it wisely that when that time cometh that thou mayest be no longer a Steward on earth thy master may welcome thee with an Euge bone serve and give thee a better in heaven where thou shalt joyfully enjoy thy Master's joy for evermore Meditations for the Evening At Evening when thou preparest thy self to take thy rest meditate on these few points 1. THat seeing thy days are numbred there is one more of thy number spent and thou art now the nearer to thy end by a day 2. Sit down a while before thou goest to bed and consider with thy self what memorable thing thou hast seen heard or read that day more than thou sawest heard'st or knewest before and make thy best use of them but especially call to mind what sin thou hast committed that day against God or Man and what good thou hast omitted and humble thy self for both If thou findest that thou hast done any goodness acknowledge it to be God's grace and give him the glory and count that day lost wherein thou hast not done some good 3. If by frailty or strong tentation thou shalt perceive that thou hast committed any grievous sin or fault presume not to sleep till thou hast upon thy knees made a particular reconciliation with God in Christ for the same both by confessing the fault and by fervent praying for the pardon of the same Thus making thy score even with Christ every night thou shalt have the less to account for when thou art to make thy final reckoning before his Majesty in the Judgment day 4. If thou hast fallen out with any in the day let not the Sun go down in thine anger that night If thy conscience tells thee that thou hast wronged him acknowledge thine offence and entreat him to forgive thee If he have wronged thee offer him reconciliation and if he will not be reconciled yet do thou from thy heart forgive him Mat. 5. 23. But in any case presume not to be thine own revenger For in so doing thou do'st God a double injury First in offering to take the Sword of Justice out of his hand as though he were not just having reserved the execution of vengeance to himself Secondly in usurping authority over his servant without referring the cause to his hearing and censure being his and thy Master Besides thou art too partial to be a Revenger For if thou be to execute revenge on thy self thou wilt do it too lightly if on thy enemy too heavily It belongeth therefore to God to revenge to thee to forgive And in testimony that thou hast freely forgiven him pray unto God for the forgiveness of his fault and the amendment of his life and the next time that occasion is offered and it lies in thy power do him good and rejoyce in doing it for he that doth good to his enemies shews himself the child of God and his reward is with God his Father 5. Use not sleep as a means to satiate the foggy litherness of thy flesh but as a medicine to refresh thy tired Senses and Members sufficient sleep quickneth the mind and reviveth the body but immoderate sleep dulleth the one and fatneth the other 6. Remember that many go to bed and never rise again till they be wakened aâ—d raised up by the fearful sound of the last trumpet But he that sleepeth and wakeneth with prayer sleepeth and wakeneth with Christ. If therefore thou desirest to sleep securely and safely yield up thy self into the hands of God whilst thou art waking and so go to bed with a reverence of God's Majesty and consideration of thine own misery which thou maist imprint in thy heart in some measure by these and the like meditations Read a Chapter in the same order as was prescribed in the morning and when thou hast done kneel down on both thy knees at thy bed-side or some other convenient place in thy Chamber and lifting up thy heart thine eyes and hands to thy heavenly Father in the name and mediation of his holy Son Jesus pray unto him if thou hast the gift of Prayer 1. Confessing thy sins especially those which thou hast committed that day 2. Craving most earnestly for Christ his sake pardon and forgiveness for them 3. Requesting the assistance of his Holy Spirit for amendment of life 4. In Giving thanks for benefits received especially for thy preservation that
man to travel in and the night for him to take his rest so I beseech thee sanctifie unto me this night's rest and sleep that I may enjoy the same as thy sweet blessing and benefit That so this dull and wearied body of mine being refreshed with moderate sleep and rest I may be the better enabled to walk before thee doing all such good works as thou hast appointed when it shall please thee by thy divine Power to waken me the next morning And whilst I sleep do thou O Lord who art the keeper of Israel that neither slamberest nor sleepest watch over me in thy holy providence to protect me from all dangers so that neither the evil Angels of Satan nor any wicked enemy may have any power to do me any harm or evil And to this end give a charge unto thy holy Angels that they at thine appointment may pitch their tents round about me for my defence and safety as thou hast promised that they should do about them that fear thy name And knowing that thy name is a strong Tower of defence unto all those that trust therein I here recommend my self and all that do belong unto me unto thy holy protection and custody If it be thy blessed will to call for me in my sleep O Lord for Christ his sake have mercy upon me and receive my soul into thy heavenly kingdom And if it be thy blessed pleasure to add more days unto my Life O Lord add more amendment unto my days and wean my mind from the love of the world and worldly vanities and cause me more and more to settle my conversation on heaven and heavenly things And perfect daily in me that good work which thou hast begun to the glory of thy Name and the salvation of my sinful soul. O Lord I beseech thee likewise save and defend from all evil and danger thy whole Church our King Charles Queen Mary the noble and hopeful Prince Charles with the rest of the Royal Progeny the religious Lady Elizabeth the King 's only Sister and her Princely Issue keep them all in the sincerity of thy Truth and prosper them in all grace and happiness Bless the Nobility Ministers and Magistrates of these Churches and Kingdoms each of them with those graces which are expedient for their place and calling And be thou O Lord a comfort and consolation to all thy people whom thou hast thought meet to visit with any kind of sickness cross or calamity Hasten O Father the coming of our Lord Jesus Christ. Make me ever mindful of my last end and of the reckoning that I am to make unto thee therein and in the mean while careful so to foâ—â—ow Christ in the regeneration during this life as that with Christ I may have a portion in the resurrection of the just when this mortal life is ended These graces and all other blessings which thou O Father knowest to be requisite and necessary for me I humbly beg and crave at thy hands in the name and meditation of Jesus Christ thy Son and in that form of Prayer which he himself hath taught me to say unto thee Our Father which art in Heaven c. Another short Evening Prayer O Eternal God and heavenly Father if I were not taught and assured by the promises of thy Gospel and the examples of Peter Mary Magdalen the Publican the Prodigal child and many other penitent sinners that thou art so full of Compassion and so ready to forgive the greatest sinners who are heaviest laden with sin at what time soever they return unto thee with penitent hearts lamenting their sins and imploring thy grace I should despair for mine own sins and be utterly discouraged from presuming to come into thy presence considering the hardness of my heart the unruliness of my affections and the uncleanness of my conversation by means whereof I have trangressed all thy laws and deserved thy curse which might cause my body to be smitten with some fearful disease my soul to languish with the death of sin my good name to be traduced with scandalous reproaches and make mine estate liable to all manner of crosses and casualties And I confess O Lord that thy mercy is the cause that I have not been long ago confounded But O my God as thy mercy only staied thy judgment from falling upon me hitherto so I humbly beseech thee in the bowels of the mercy of Jesus Christ in whom only thou art well pleased that thou wilt not deal with me according to my deserts but that thou wouldst freely and fully remit unto me all my sins and transgressions and that thou wouldst wash them clean from me with the vertue of that most precious blood which thy Son Jesus Christ hath shed for me For he alone is the Phâ—sician and his blood only is the medicine that ean heal my sickness And he is the true brazen Serpent that can cure that poison wherewith the fiery Serpent of my sins have stung and poisoned my sick and wounded soul. And give me I beseech thee thine holy Spirit which may assure me of mine adoption and that may confirm my faith encrease my repentance enlighten my understanding purifie my heart rectifie my will and affections and so sanctifie me â—hroughout that my whole body soul and spiâ—it may be kept unblameable until the glorious â—oming of my Lord Jesus Christ. And now O Lord I give thee most hearty thanks â—nd praise for that thou hast this day preserved me from all harms and perils notwithstanding all my sins and ill deserts And I beseech thee likewise defend me â—his night from the roaring Lyon which â—ight and day seeketh to devour me Watch â—hou O Lord over me this night to keep â—e from his temptations and tyranny and â—et thy mercy shield me from his unappeaâ—ble rage and malice And to this end I â—ommend my self into thy hands and proâ—ection beseeching thee O my Lord and God not to suffer Satan nor any of his eâ—il members to have power to do unto me â—ny hurt or violence this night And grant â—ood Lord that whether I sleep or wake â—ve or die I may sleep wake live and die â—nto thee and to the glory of thy name â—nd the salvation of my soul. Lord bless â—nd defend all thy chosen People every â—here Grant our King a long and happy â—eign over us Bless our gracious Queen Mary with their Princely Progeny the â—ady Elizabeth the King 's only Sister and â—er Princely Issue together with all our â—agistrates and Ministers comfort them â—ho are in misery need or sickness good â—ord give me grace to be one of those â—ise Virgins which may have my heart â—repared like a Lamp furnished with the 〈◊〉 of faith and light of good works to meet the Lord Jesus the sweet Bridegroom of my soul
in the state of Corruption no man living can sanctifie a Sabbath in that spiritual manner that he should but that he commits many breaches thereof in his Thoughts Words and Deeds humbly crave pardon for thy defects and reconcile thy self unto God with this or the like Evening Sacrifice A Private Evening Prayer for the Lord's-day O Holy Holy Holy Lord God of Sabbath suffer me who am but dust and ashes to speak unto thy most glorious Majâ—sty I know that thou art a consuming â—ire I acknowledge that I am but withered stubble My sins are in thy sight and Satan stands at my right-hand to accuse me for them I come not to excuse but to judg my self worthy of all those judgments which thy Justice might most justly inflict upon me a wretched Creature for my sins and transgressions The Number of them is so great the Nature of them is so grievous that they make me seem vile in mine own eyes how much more loathsome in thy sight I confess they make me so far from being worthy to be called thy Son that I am altogether unworthy to have the Name of thy meanest Servant And if thou shouldest but recompence me according to my desert the Earth as weary of such a sinful burthen should open her mouth and swallow me up like one of Dathan's Family into the bettomless pit of Hell For if thou didst not spare the natural branches those Angels of glorious Excellency but hurldst them down from the heavenly Habitations into the pains of hellish darkness to be kept unto damnation when they sinned but once against thy Majesty and didst expel our first Parents out of Paradise when they did but transgress one of thy Laws alas what vengeance may I expect who have not offended in one sin only heaping daily un upon sin without any true repentance drinking iniquity as it were water ever pouring in but never pouring out any filthyness and have transgressed not one but all thy holy laws and commandments Yea this present day which thou hast straitly commanded me to keep holy to thy praise and worship I have not so religiously kept and observed nor prepared my soul in that holiness and chastity of heart as was fit to meeâ— thy blessed Majesty in the holy assembly of the Saints I have not attended to the preaching of thy Word nor to the administration of thy Sacraments with that humility reverence and devotion that I should For tho' I was present at those holy exercises in my body yet Lord I was overtaken with much drowsiness And when I was awake my mind was so distracted and carried away with vain and worldly thoughts that my â—oul seemed to be absent and oâ—â— of the Church I have not so duly as I should meditated with my self nor conferred with my Family upon those good instruâ—ctions which we have heard and received out of thy holy Word by the publick Ministry For default whereof Satan hath stoln the most part of those instructions out of my heart and I wretched creature have forgotten them as though they had never been heard And my family doth not thrive in knowledge and sanctification under my government as they should Though I know where many of my poor brethren live in want and necessity and some in pain and comfortless yet I have not remembred to relieve the one with my Alms nor the other with Consolations but I have feasted my self and satisfied mine own Lusts. I have spent the most part of the day in idle talk vain sports and exercises Yea Lord I have c. And for all these my sins my Conscience cries guilty thy Law condemns me and I am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a Commandment But what if I am by thy Law condemned Yet Lord thy Gospel assures me that thy mercy is above all thy works that thy grace transcends thy Law and thy goodness delighteth there to reign where sins do most abound In the multitude therefore of thy Mercies and for the Merits of Jesus Christ my Saviour I beseech thee O Lord who despiseth not the sighings of a contrite heart nor desirest the death of a penitent sinner to pardon and forgive me all those my sins and all the errors of this day and of my whole life and free my soul from that curse and Judgment which is due unto me for them Thou that didst justifie the contrite Publican for Four Words of confession and received'st the Prodigal Child when he had spent all the stock of thy grace into favour upon his repentance pardon my sins likewise O Lord and suffer me not to perish for my transgressions O spare me and receive me into thy favour again Wilâ— thou O Lord reject me who hast received all Publicans Harlots and Sinners that upon repentance sued to thee for grace Shall I alone be excluded from thy mercy Far be it from me to think so for thou art the same God of mercy unto me that thou wast unto them and thy compassions never fail Wherefore O Lord deal not with me after my merits but according to thy great mercy Execute â—ot thy severe Justice against me a sinner but exercise thy long-sufferance in forbearing thine own creature I have nothing to present unto thee for a satisfaction but only those Bloody Wounds bitter Death and Passion which thy blessed Son my only Saviour hath suffered for me Him in whom only thou art well pleased I offer unto thee for all my sins wherewith thou art displeased Him my Mediator the Request of whose Blood speaking better things than that of Abel thy mercy can never gain-say Illuminate my understanding and sanctifie my heart with thy holy Spirit that it may bring to my remembrance all those good and profitable lessons which this day and at other times have been taught me out of thy holy Word that I may remember thy Commandments to keep them thy Judgments to avoid them aâ—d thy sweet Promises to rely upon them in time of misery and distress And now O Lord I resign my self to thy most holy Will O receive me into thy favour and so draw me by thy grace unto thy self that I may as well be thine by love and imitation as by calling and creation and give me grace so to keep holy thy Sabbaths in this life as that when this life is ended I may with all thy Saints and Angels celebrate an eternal Sabbath of joys and praise to the honour of thy most glorious Name in thy heavenly Kingdom for evermore Amen And then calling thy Family together shut up the Sabbath with the Meditations and Prayers before prescribed for thy Family And the Lord will give thee 〈◊〉 Night a more sweet and quiet rest than ordinary and prosper thee the better in all the labours of the week following Thus far of the ordinary