as did the blessed Virgin and hiding it there for practise as did Dauid Psal 119. 11. 4. Prayer alone or with others Neh. 13. 22. These duties hâ—ue reference to the publique The duties seuerally required are foure first familiar conference of things pertaining to the kingdome of God not speaking our owne words that day Esa 58. 12. secondly the catechising of our families thirdly the singing of Psalmes Psal 92. 2. fourthly meditation on the word and the workes of God as vpon the workes of Creation of Redemption of Prouidence for his Church against the enemies therof Ps 92. of the riches of his house and the flourishing in righteousnesse of all that are planted in his coures Psal 92. the latter end this for piety The workes of mercy are eyther for the publique or the priuate In the publique are collections for the poore 1 Cor. 16. 1. In priuate mercy respecteth the temporall life as the workes abâ—ut sicke persons almes the meating of cattell the preseruation of things that otherwise would perish or it respecteth the spirituall life as to teach the ignorant reclaime the erronious admonish the backward exhort and perswade the delinquent rebuke the offender comfort the distressed giue counsell to them that need and seeke it and to reconcile them them that are at variance These are the workes of sanctity but when are they done in a Sabboth like manner I answere when they are done 1 With readinesse and delight louing to be his seruantâ— and to doe his worke vpon his day Esa 56. 6. 58. 13. calling the Sabboth a delight the holy of the Lord honourably without which God takes himselfe not honoured this delight is to bee expressed in the publique duties 1. by being there with the first Esa 2. 3. Ezek. 46. 10. 2. by auoyding all vnseemely gesture sleepinesse drowsinesse and all wandring thoughts 3. by waiting for the blessing to be put vpon vs by the Minister Numb 6. 23. 27. But chiefly see thou solace thy heart in the inward rest which is the Sabboth Sabbathum secretum of the true Israelite who worships God in spirit These call this day desiderium dierum the desire of dayes 2 With speciall obseruance not onely to the rest but also to the sanctification of the day that no duty be omitted nor the day any way prophaned tending our hearts and words 3 With sincerity obseruing it in our dwellings as well as in Gods house within our gates as well as within his doores Leu. 23. 3. spending the whole day morning and euening on Gods worke Psal 92. 2. Doing all with as much diligence and earnest labour for the meat which perisheth not as we doe on the weeke day for the meat which perisheth and as we looke our seruants should not serue vs an houre or two in the day or slightly 4 With beliefe that God will blesse that day and the duties thereof to the increase of grace Gen. 2. 2. Ezek. 20. 20. 46. 2. 5. resting on the promises he hath made in Esa 56. 5. 7. 58. 14. The third thing respects the meanes of sanctifying the Sabboth and so there is required 1 A place to assemble together Leuit. 19. 30. Psalm 132. 1. 2. 5. 2 Persons fit for the duties such as are able and apt to teach 1 Tim. 3. 2. For where vision faileth the people perish Pro. 29. 18. And prophecying or preaching that is giuing the sense and applying the word for instruction correction comfort and reproofe is the gift of the spirit that should be vsed in christian assemblies 1 Cor. 14. 3. 4. 5. 24. 28. What alterations haue beene for want of prophecying see in these places Iudg. 17. 7. 1 Sam. 14. 2 Chro. 15. 3. 2 King 17. 15. Therefore let vs be so farre from enuying the increase of their number and gifts that rather Moses wish be ours Would God all the Lords people could prophesie Numb 11. 19. 3 The maintenance of both the places and persons Thus we see what is charged on whom it is charged followeth 2 These duties are charged Thou thy sonne and thy daughter on all but chiefly on the Magistrates and Masters of families who must nor onely doe the duties of the Sabboth themselues but cause others to obserue them in respect of all outward conformity that none within their gates that is within their precincts iurisdiction power habitation or charge be suffered to violate the rest or prophane the day The example of Nehemiah is worthy imitation of all in authority of which you reade Neh. 13. 16. 19. where wee may see especially these two thiâ—gâ— that it belongs to all Gouernours of Families Townes Cities and Countries to prouide that the whole day be kept and all occasions as neere as may be of the prophaning of the day he cut off and that the preparation for the Sabbath bee not neglected much lesse then may any in place impose such harâ— labor and so extreame on the day before or the euening of the Sabboth as disableth for the duties of that day Againe that he offendeth exceedingly that hauing power reformeth not the abuses of this day Hitherto of our duty to God our duty to other men followeth §. XIX Of our duty to all men as it concernes the right dâ—sposition of the heart THe order of our conuersation Thy duty to man to God-ward hath beene shewed now wee come to lay line and lâ—uell to our hearts and liues that they may be ordered aright to man ward without which God himselâ—e râ—ckons of all duties of his seruice but as impâ—ety and vile hypocrisie saying of these duties we owe to man is not this to know me Ier. 22. 15. 16. And againe pure religion and vndefiled Iam 1. 27 before God and the Father is this Such is the absolute necessity of discharging these duties one to another that if your hearts deuoted to serue the Lord should frame this question wherewith shall I come before the Lord and how my selfe before the high God the Lord himselfe giueth this answere by his Prophet Micah Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy Mâ—c 6. 6. 7. And here I beginne to set the Compasse and lay the Plummet for what euer wee owe to man is either carried to all men or to some certaine men considered as nearer to God Such are the regenerate renewed in Christ after the image of him that created thâ—m or as further off from God as wicked men that liue in their sinnes and serue sinne To all men vniuersally considered as men the duty we owe is comprized in this excellent speech Doe iustly and loue mercy In these two viz. Iustice and Mercy the Lord hath a bridged them and taught vs how to fadome them That thou maiest doe iustly To doe iustly and walke righteously towarâ—s all men two things are to bee heeded 1 The disposition of thy
him § 5. To worship him § 6. To serue him With our persons where Generall Rules of preparation and execution of all outward worship § 7. The perticuler precepts that guide in the vse of seuerall ordinances Of hearing the word read and preach § 8. Of receiuing of the Sacrament of Christs body and blood § 9. Of Baptisme § 10. Of Prayer § 11 Of Feasting and solemne thankesgiuing § 12. Of Fasting § 13. Of Singing of Psalmes § 14. Of Reading or meditation § 15. Of Vowes and swearing § 16. Of Seruing God with our good § 17. Of Keeping the Lords day where are discussed The authority and The duties of the day § 18. To men and these looke To all men for iustice and mercy For iustice in The right disposition of the heart towards them § 19. The frame of the Conuersation § 20. The gouernment of the tongue more specially § 21. The innocency of the hand § 22 For mercy § 23. To some men as the godly and the wicked where The loue of the godly § 24. Our Carriage to the godly in particuler cases § 25. The wisedome of our behauiour towards the wicked § 26. To our selues teaching how to abide with God In our callings § 27. In our Christian profession § 28. In the changes of life as In our wealth In afflictions generally considered In pouerty In sicknesse In persecutions § 29 In our death teaching The cure of diseases The care of necessary duties § 30. Thus of the precepts which ly in common for all times The precepts for the passing of euery day § 31. THE PATHES OF HOLY LIFE THAT GVIDE CHRISTIANS IN SVCH A CONDITION Where The order and vse hereof § 1. The speciall rules which concerne The more eminent relations Of Magistrate and Subiect The Magistrate both The supreme and gouernors sent of him The subiect in generall The Courtyer The Ambassador The Counsellor of state § 2. Of the Husband and wife § 3. Of Parents and chiidren § 4. Of Masters and Seruant § 5. Of Pastor and flocke § 6. Rules for the more priuate estate as Of Neighborhood § 7. Of Friendship § 8. Of Enmity § 9. Rules for those of meere priuacy as Of the aged § 10. Of the youth § 11. Of the Virgin and widdow § 12. THE PREFACE shewing the occasion order and vse of this Treatise CAsting in my The Holy dayes in the yeeres 1625. and 1626. thoghts which way I might most profitably spend this time of Assembling our selues together on those dayes set apart by our Church both for the discharge of my duty and for your edification it came into my minde to vndertake the exposition of the Scriptures but then the Lord directed my heart to resolue first to propose briefly the sum of fayth and holy life which might be both as a key to open the doore of true exposition for prophesie ought to be according to the Analogie of fayth and also a rule which you might haue alway by you nay with you according to which you might walke that peace might bee vpon you and mercy though I should noâ— accomplish among you my former intended taske We will then the good hand of our God being vpon vs proceed in this order viz. Giue 1. The summâ— of fayth 2. The pathes of holy life that guide men As they are Christians which pathes as they are Christians in such a condition lie in common for all times are applied in peculiar for the passing of euery day of relation to other as Magistrate Subiect Pastor Flocke Husbnad and wife Parent and childâ— Master and seruant Of priuate state as Neighbour friend foâ— the aged the youth the single person both maid and widow Out of these euery one may and must take to so many as may serue his owne condition and so haue before him Gods will concerning him which will we are all bound to know Ephes 4. 16. And without which we can neuer order our conuersation aright and therfore haue not the promise to see the saluation of God Psal 50. 23. This setting an order in fayth and life is the onely way to walke as wise and vnderstanding Christians to walke vprightly and so surely to walke worthy the Lord in all pleasing to liue profitably and so comfortably Which while people are called vpon to doe by the Ministers yet it is left vndone by the hearers or set vpon with little heart and oft times with lesse profit euen for want of direction You Beloued God assisting shall haue it drawen out to your hands that you may euery one come to this garden and gather so many flowers as may make vp your posie suteable to your seuerall smells yea plant your heades and heartes with them and thereby refresh your spirits and keepe in you the good sauâ—ur and sweet sent of a well-watered Garden where your beloued may take his pleasure THE FIRST PART §. 1. THe summe of faith or what it is in the profession whereof we are to liue dye respecteth the Articles the seales of Gods couenant The Articles are briefly comprized in the Creed commonly called the Apostles Creed where we consider 1 The substance of Christian doctrine which concerneth God the Father in the 1. Article God the Sonne in the 6. following God the holy Ghost in the 8. The Church in her qualities the 9. in her prerogatiues in this life the 10. in the life to come the 11. and 12. 2 The answere of a good conscience to all that God reuealeth and promiseth in the word I beleeue which is carried to euery parcell of the Creed The seales of this couenant are two Baptisme The Supper of the Lord. For the substance of Christian â—1 doctrine to be beleeued as euer we would be saued and for which faith we must lay downe our liues if God call for it I will lay it downe in words of Scripture according to the order and meaning of the Articles saue that these Articles presuppose we haue receiued the Bible for the word of God as being an abridgement of faith giuen to beleeuers not to Infidels Wee must see there what God commandeth we should blâ—eue and hold concerning the Scripture out of which the Creed was taken then what of himselfe and of his Church Credenda God commandeth that I and euery one doe beleeue in our hearts and professe with our mouthes and be ready to seale it with our dearest bloud That all Scripture is by inspiration 1 Of the Scriptures 2 Tim. 3. 16. 17. Their authority or the imbreathing of God namely the bookes of the old Testament as of Moses and the Prophets and the Bookes of the New Testament and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may 2 Pet. 1. 18. 19. 20. Vse be perfect throughly furnished vnto all good workes A more sure word for vs to take heed vnto then a voyce from heauen Further that no man
is the fast which the Lord hath chosen when thus we cry hee will say here I am his worke also shall be as forward as his word for then shall our light breake forth as the morning and our health shall spâ—ing forth speedily our righteousnesse shall goe before vs and the glory of the Lord shall bee our rereward to gather vs vp §. XIIII The seuenth singing of Psalmes FOr the right manner of singing Of singing of Psalmes of Psalmes the approued mirth of a true Christian Iam. 5. 13. The Apostle giueth rules in two places to the same effect Ephes 5. 19. Col. 3. 16. 1 Wee must make vse to our instruction and mutuall edification of the matter conâ—eiued in the Psalmes hymnes and spirituall songs we sing remembring these songs are Gods statutes Psal 119. 54. 2 Wee must sing with the heart 1. both with the vnderstanding and with the affections lifted vp as well as with the voice Psal 25. 1. 3 With grace in the heart 1. imploying the graces of Gods spirit as our faith hope delight in Gods loue c. 4 Our melody must be directed to the Lord and his glory not vsed as a ciuill employment but as Gods seruice nor as a meane to cleare the pipes and preserue bodily health but as a meanes to cleare the soule of obstructiue humours and promote our eternall saluation §. XV. The eight Reading of Scripture or meditation THis is a duty of no small benefit Of reading or meditation to the godly life of a Christian for by it wordly cares are moderated and sanctified worldly pleasures dulled and extinguished the minde furnished with pure imaginations the iudgement inlightned and enlarged the memory relieued the heart perswaded the affections moued the whole man secretly yet sweetly drawn aboue the world aboue himselfe this is part of the benefit comes hereby and the comfort is no lesse when thou shalt know that this is one of the three duties that make vs happy Reu. 1. 3. Blessed is hee that heareth and readeth and keepeth the words of this prophesie and those things that are written therein This duty I expresse by two words reading and meditation 1. because this duty pressed in the old Testament is set downe in two words which signifie to speake with the mouth and with the heart to reade and to meditate too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ge. 24 63. Psal 1. 2. Therefore it is vsually translated to meditate Iosh 1. 8. Psal 1. 2 2 Because the reading which is the duty is not a running ouer a Chapter vttering the words like a childe at schoole without regard of the matter but this musing thinking on pondering debating of the matters therein with our selues 3 Because many through want of education cannot reade yet the duty to meditate fasteneth vpon all That this is a duty which all are bound vnto that saying of our Sauiour Search the Scripture Ioh 5. 39 doth abundantly testifie and that command layd vpon Kings of daily reading notwithstanding their great employment of state Deut. 17. 18. 19. Besides the holy Scripture is called in the Neh. 8. 9. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading because it ought to be read About your reading these things must necessarily bee obserued 1 That it be daily the time such as wee can best alotte from our worldly affaires but in euery day some time must be redeemed to this worke Deut. 17. 19. He shall reade therein all the dayes of his life Iosh 1. 8. Thou shalt meditate therein night and day Psal 1. 2. 2 That we meditate vpon it or ponder what we reade storing our hearts with good thoughts liuely consolations and holy precepts by that which we reade this will helpe to direct vs all the day after and season the heart in some good measure that it be not drowned in the vaâ—ities of the world and the sinnes of the time Psal 1. 2. This is to search and diggâ— for wisedome and hath the promise Pro. 2. 1. 2. 3. 5. 6. 7. 3 That we wisely apply what we reade to our selues seeing all Scripture is written for our instruction and comfort and tends to make the maâ— of God perfect and furnished to euery good worke Rom 15. 4 We ought to perswade our selues that all precepts of duty and good life are left recorded to direct vs not others onely that all the promises are to be beleeued by vs and wee finde the grace or state of life to which they are made in vs. All the threats denounced against vs as we are found in the transgressions all reproofes checke vs for faults escaped all exhortations and admonitions quicken our coldnesse deadnesse drowsinesse and lukewarmenesse 4 That wee bring a speciall and renewed delight to this worke else we shall never hold out but by fits and snatches at the best take it vp Psal 1. 2. Blessed is the man whose delight is in the law of the Lord to meditate therein day and night 5 That we hide in our hearts the Commandements promises threats for direction and vse in our liues indowed with Dauids spirit who said I haue hid thy commandements in mine heart that I might not sinne against thee Psal 119. 11. that wee obseruâ— to doe as the command runnes in Iosh 1. 8. §. XVI The ninth vowes and swearing A Vow is a religious promise Of a vowe of things lawfull conducing to the exciting of our hearts to Gods worship and holy duties and that for such things as God hath promised made with prayer and payed with thankesgiuing such was Iacobs vow Gen. 28. 20. This is a duty wee owe by verrue of that command Psa 76. 11. Vow and pay vnto the Lord your God Vowes are of two sorts necessary or arbitrary Necessary which euery Christian must promise to the Lord vpon all blessings he asketh and in all suits he maketh either expresly or at least in the deuotion of his heart they are 1. The sacrifice of himselfe foule and body to God Rom. 12. 1. 2. The renewing of his couenant for reformation of sinnes which prouoked God Ier. 50. 5 3. Contribution to the maintenance of Gods worship 4. Charity to our neighbours Neh. 10. 29. 30. 32. An heart prepared to these foure should euer be with vs but the arbitrary is the vow wee speake of and here these rules must be obserued 1 Thy vow must be of things lawfull 2 It must be of things in thine owne power for if thou vow chastity when thou knowest not whether thou hast the gift of continency and whether thou haue power ouer thine owne will thou offâ—ndest 1 Cor. 7. Be not rash with thy mouth and be not hasty to vtter any thing before God Eccles 5. 2. 3 It must be some way conducing to the lawfull worship of God and such as mâ—y helpe thy repentance sobriety chastity abstinence meditations patience with the like Thus it must haue a right end the glory of God and the furthering of thy heart to
duty 4 When thou hast vowed a vow to God deferre not to pay it for he hath no pleasure in fooles pay that which thou hast vowed better it is that thou shouldest not vow then that thou shouldest vow and not pay Eccles 5. 4. 5. Swearing also is a speciall seruice of God Deut. 6. 13. 10. 20 Of an Oath Thou shalt feare the Lord thy God him shalt thou serue and to him shalt thou cleaâ—â— and sweare by his name Wee must vse it in this manner 1 Thou must not sweare in thy communication Mat. 5. Iam. 5. 12. but must be one that fearest anoath Eccles 9. 2. 2 Thou art then called to sweare when some necessary truth is in question concerning Gods glory thy neighbours safety and thiâ—e owne good which may bee determined by thy witnesse and cannot otherwise be determined but by this testimony of thy conscience Heb. 6. 16. 3 Then thou must sweare by the Lord onely Ier. 4. 2. 5 7. how shall I pardon thee for this thou hast sworne by them that are no gods 4 In truth lest thou forsweare for thy oath must not be against thy conscience nor must thou wittingly and willingly sciens volens depart from what thou hast lawfully sworne Psal 15. 5. He that sweareth and dâ—sappointeth not though it be to his owne hinderance 5 In iudgement not rashly or for a trifle taking deliberation to weigh the nature of God who is called to witnesse to whose diuinereuenge thou subiectest thy selfe if thou willingly dost deceiue the truth of thy speech the weight of an oath and the matter about which thou swearest that it bee well-knowne to thee and not vncertaine The Romans vsed that most considerate word Arbitror I thinke when the Iurors said those Ambros in Psal 119. things which they knew most certainely rightly saith Ambrose Nemo benè iurat qui non potest scire quod iurat iurare est indicium scientiae testimonium conscienciae He sweareth not rightly that hath not knowledge of that he sweareth Swearing is the disclosing of our knowledge the testimony of our conscience 6 In righteousnesse first in things lawfull about things possible and with such words in the forme of the oath as may expresse due reuerence and be no waies contumelious to God Thus of sâ—ruing the Lord with our persons With our â—ods followeth §. XVII Of seruing God with our goods THis is required of all Pro To serue him with our goods 3. 9. Not as the most doe to honour wealth as our God but as all ought to doe God with our wealth so that it is not enough to be good husbands of our owne and liue frugally and honestly without endamaging others or to giue some contemptible portion to the poore but wee owe part of our substance to maintaine his immediate worship and of this we haue examples from Abel the righteous to those godly women that ministred to our Sauiour of their wealth And here is charged vpon vs 1 That we build him an house where his honor may dwell Exod. 15. 2. a place for his publike seruice Dauid maketh that mournfull complaint they haue burnt vp all the houses of God in the land Psal 74. 8. the Iewes commendations of the ruler was Master he is worthy for he hath built vs a Synagogue Luke 7. 4 5. 2 That we erect the Schooles of the Prophets as our abilities may reach 3 That we pay the tenth of all we enioy you haue the law of God for it and Abrahams example and Iacobs Gen. 14. 20. 21. 22 28. Heb. 7. 4 5. 6 7 8. 9. as if you say that concerned the Iewes onely hard will it be to proue it but I answer the free grant of the Church formerly and the obligation into which shee hath entred thereby to giue God the tenth binds vs all and cannot be reuoked though before it had beene in our owne power 4 That we if necessity should require make them that instruct vs partakers of all our goods Gal. 6. 6. not to a tenth only but to such a supply as that Gods worship may be vpheld according to this rule is that worthy worke of those who being destitute of an able Godly Pastor thrâ—ugh either the sinne of those that giue entrance and open the doore to them or the sinne of the parties that after their comming is manifest but went not before hand vnto iudgement do of their own charges maintaine some godly Minister for their Lecturer with the allowance of authority 5 For the quality of that we Purum probum profanum suum giue it is required that it bee the choise and of the best Mal. 1. 13 that it bee lawfull and lawfully gotten God hateth robbery for burnt offerings Esa 61. 8. that it be that which hath not beene already consecrated to God Pro. 20. 25. and that it bee a mans owne 6 For the end giuen as a Testimony of our affections to God and his seruice and an acknowledgement of his Lordship ouer all and as a meanes to vphold religion to perpetuity and therefore directed to this end as neare as may be Thus of the seruice wee owe to God without limitation to a certaine time we owe him next a seuenth part of our time to be employed in his immediate seruice as the fourth commandement sheweth §. XVIII Of keeping the Lords day IN this point Sathan hath filled On the Lords day the hearts of many with poysonfull opinions gainesaving the Authority and so reiecting the Dutie of this day wee must therefore briefly see to the establishment of the first that so none may be able to speake of the charge of the latter The Authority of the Lords day is fully cleared if two things be prooued That the fourth commandement is morall That the charge of the day from the seuenth to the first day of the weeke is Diuine 1 The Morality of the Commandement is proued thus It was instituted in Paradise before there was sinne or neede of a Sauiour or Ceremony and figure of a Sauiour Gen. 2. 1. it was giuen to Adam and his posterity not to Abraham therefore bindeth Iewes and Gentiles the vse of it is morall and hath nothing of Ceremony in it Psal 92 Such it the singing of Gods mercies morning and Euening the meditation of his righteous iudgements in rewarding the godly though afflicted in cutting off the vngodly in their greene florishing aduancement in viewing the riches of his house the florishing of his seruants vnder the meanes of grace and in learning to know God in his word and workes It is giuen as a signe or document that the Lord doth sanctifie his people if they would try their estates this is a note wherby they may know the truth of their Sanctification the conscionable obseruance of this Commandement Exod. 31. 13. It is put for the whole worship of God and entirenesse in religion Esa 56. 2. 6. and the vtter euersion of piety is
doing some worke on that day then though the worke must be dâ—ne yet thou offendedst in thy negligâ—nt preparation Thou mâ—st so contriue thy worldly affaires that they trouble thee not with cares nor call thee to labour but on the other side remember so to laâ—our that the day before the Sabbath may haue lesse imploymâ—nt then any other so thy worldly affâ—yres shall no way incroach vpon the bounds of that day which the Lord hath 〈…〉 t aâ—art for himselfe nor breake into the Lords inclosure 3 To examine our selues for our sinnes especially those of the weeke repent washing euen our garments and drawing neare with the best holinesse we can get Gen. 35. 2 3. Psal 26. 6. Neh. 13. 22. We finde a fiue sold triall layed vpon the Christian He that would obserue this duety must keepe his Christian watch 1 Daily Psal 4. 2 Before the Communion 1 Cor. 11. 28. 31. 3 In time of humiliation publike or priuate when any heauie iudgement is sought to be remooued Lam 3. Zeph 2. 4 In the time of sicknesse when wee are summoned to leaue this world Esa 38. 5 Weekely before the Sabbath this here 4 To reforme all household iarres betweene husband and wife Parents and children Master and seruant for these hinder our prayers and Leauen our hearts and our Sacrifices Lev. 19. 3. 1. Pet. 3. 7. 1 Cor. 5. 8. Can God bee worshipped aright in his house when people liue not quietly dutifully and louingly in their houses Domesticall grieuances extend their infection to the pollution of Gods Sabbath Doe this thou dost prepare For the obseruation of the day when the Sabboth is come it must bee kept to this end there are charged vpon vs three duties first rest secondly the sanctification of the day thirdly the meanes of sanctifying the day 1 The first duty is that wee rest that day and so there is required a three-fold rest the rest of the body from workes of labour and worldly businesse in our particular callings and from workes of pleasures and recreations Esa 58. 13. the Lord saith that the Sabboth is then consecrated as holy when we neither doe our owne waies nor finde our owne pleasure nor speake our owne words vnder those words the finding our owne pleasure is condemned all recreations though they be honest and lawfull at other times vnlesse you call those onely recreations of which the Apostle Iames speaketh chap. 5. verse 13. If any be merry let him sing Psalmes To carry burdens and buy and sell on the Sabbath is to keepe the Sabbath of the men of Sabbathum Tyriorum Ashdod and Tyrus Neh. 13. 16. 20. 10. 31. God forbid it should bee heard of in Israel it would kindle an vnquenchable fire in our gates and deuoure our pallaces Ier. 17. 27. To rise vp to play and sit Sabbathum aureivituli downe to eate and drinke on that day were to keepe the Sabbath of the golden Calfe Exod. 32. 6. Obserua diem Sabbathi non carnaliter non iudaicis delicijs qui otio abutuntur ad nequitiam melius enim vtique tota die foderent quam tota die saltarent obserue the Sabbath day not carnally not with Iewish delights who abuse their leisure to naughtinesse for better it were no doubt they would digge the whole day then dance the whole day If you hold it vnfit to digge this holy Father S. Augustine holds it worse to dance that day The rest of the soule is required Sabbathum satanâ— from the workes of sinne which are euery way our owne workes Heb. 4. 10. and euery way seruile Esa 56. 2. Euill actions on this day are double iniquities such a Sabbath kept is a Sabbath for the Deuill The rest of cattell is required Sabbathum Boûm Asinorum that mercy may be shewed to the Beast and all occasions of mans labour may bee cut off for that day 2 The second duty is the keeping of the rest to sanctifie the day in workes of holinesse otherwise as bodily exercise profiteth little so bodily rest will profit as little What is rest enough is this a Sabbath or acceptable day to the Lord to goe fine and doe nothing Thine Oxe and Asse may keepe a Sabbath then as well as thou Diues himselfe could affoord that this precept should be morall Adde holinesse then to thy rest and rest that thou maiest be bound for the workes of sanctity but what are they They are the duties of piety and the workes of mercy The duties of piety are either publique or priuate the publique duties are these to heare and preach the Word with application to sing Psalmes to pray with the congregation catechising receiuing and administring of the Communion to be present at the administration of Baptisme and discipline this latter is a worke for the Sabboth though not for euery Sabboth The priuate duties haue either reference to the publique or are seuerally required those that haue reference to the publique are duties to be done before we come to the congregation or after Before wee come 1. wee ought to reade or heare the word read or to meditate on some part of it Blessed is the man in whose heart are thy wayes they goe from strength to strength euery one of them in Syon appeareth before God in thy walke to Gods house if thou wouldest be blessed Gods waies must be in thy heart 2. Wee must pray both for our selues and for the Minister for our selues our requests should be chiefly for these three things 1. for pardon of sinnes confessing and bewailing and laying aside malice guiles hypocrisies enuyings euill speakings and all superfluity of naughtinesse 1 Pet. 2. 1. 2. Iam. 1. 21. These sinnes will dis-sauour and dis-relish the milke of Gods word and keepe vs for feeling the sauing power and ability that is therein 2. For increase of grace 3. For Gods blessing on the meanes For our Minister our prayer should bee that hee may come to vs in the fulnesse of the blessing of the Gospell of Christ Ephes 6. 19. Rom. 15. 29. these duties before After the publique assemblies is required 1. examination of our selues and our charge for our selues that practise of Dauid must bee ours I thought on my waies and turned my feet vnto thy testimonies Psal 119. 59. For our charge we should whet the doctrine vpon their hearts and set an edge on the word deliuered by familiar conference Deut. 6. 7. True it is conference with others may be betweene teachers and hearers Mat. 15. 16. and betweene hearers whether equals as in Mal. 3. 16. or superiours and inferiours as the King and the Subiect 2 King 3. 11. and master and seruant 2. The searching of the Scripture vpon that wee haue heard not receiuing the doctrine of a Paul vpon trust Act. 17. 11. 1 Ioh. 4. 1. 1 Thes 5. 21 But prouing all thiâ—gs and holding â—ast that which is good especially good for vs 3. Pondring it in our hearts
2 Chro. 20. 37. the wiles of the Midianites where with they beguiled Israel to ioyne themselues to Baal-Peor Numb 25. 1 18. 2 Yet seeing sometimes wee are in the presence of and sometimes the report of our conuersation is carried to the wicked for how can this bee auoided vnlesse we should goe out of the world it is not the least of Christian care to walke so as our profession may be adorned euen in their eyes that this may be the Apostle saith walke in wisedome much like that of our Sauiour to his Apostles Behold I send you out as sheepe among Wolues be wise therefore as Serpents but what are the particulars of this wisedome 1 Discretion which respects the time place persons and the end of our actions this discretion is expressed in speech and in all other our affires In speech it is discretion 1 To speake out little swifâ— to heare and slow to speake a talkatiue behauiour is extreamely irkesome but euen a foole when he holdeth his peace is counted wise and hee that shutteth his lippes is esteemed a man of vnderstanding hee that hath knowledge spareth his words Pro. 17. 27. 28. I am 1. 19. Not that any fullennesse or want of affability is commended for the other is not so amiable as these are soule and vnâ—eleeming but that thou obserue thy place that thy hand bee on thy mouth in presence of thy betters that thou answere not a matter before thou throughly vnderstand what was demanded that thou study to answere and that thy heart instruct thy mouth Pro. 15. 28. 2 To bee silent in the euill time when thy speech cannot amend but doe hurt when there is no euident way to bring glory to God but to runne thy selfe into danger when thy calling requires it not Amos 5. 13. Pro. 14. 33. Wisedome resteth in the heart of him that hath vnderstanding but that which is in the midst of fooles is made knowne Psal 39. 1. 3 To forbeare to reprooue scorners Pro. 9. 7. 8. 23. 9. 4 To answere a foole according to his folly that is so as his folly may be conuinced but not to answere him according to his folly that is with the like passions pride frowardnesse and reuiling manner as he obiects Pro. 26. 4 5. 5 To season our words with salt that they discouer not vanity lightnesse vaine-glory conceitednesse hastinesse desire of reuenge malâ—câ— discontent excessiue feare or ioyes suspiâ—iousnesse and the like 6 Not to iudge them that are without this prouoketh but â—difieth not 1 Cor. 5. 12. This is discretion in speech All our affaires also should be guided with discretion Psal 112 5. 1 That wee keepe our selues to our owne line and measure and be sure we haue our eye on the end and issue of things 2 Cor. 10. 12. 13. 14. 2 That wee trust not our selues too sarre with them or beleeue euery word too much suspition breedes alienation too much credulity danger Pro. 14. 15. Ioh. 2. 24. 3 That wee get out of their company when wee perceiue not in them the words of wisedome Mat. 16. 14. 4 That we restraine our passions and shew all moderation of minde Euer the same he that is hasty of spirit exalteth folly Phil. 4. 5. Pro. 14 29. Such are the particulars of discreet behauiour the first branch of wisedome to this adde these following which wisedome bindeth to 2 The honesty of thy conuersation 1 Pet. 2. 12. It is vaine to thinke of being religious and cast off honesty nay the power of thy religion must be proued before them in the practise of duties of the second Table out-stripping them in those things which they themselues hold to be good and so three things will adorne thee 1 Harmelesnesse free from all courses of iniury cruelty and opprâ—ssion Phil 2. 15. An hurtfull conuersation is an vnseemely conuersation the wisedome of the Holy is ioyned with innocency Mat. 10. 16. Thou maiest be a Serpent prouided thou be a Doue 2 Squareâ—esse in thy dealing iust and true in words and deeds abhoâ—ring the sinnes of deceit and of couenant-breaking and louing all plainenesse and fidelity 3 Taciturnity and secrecy in Est fideli â—uta silentio merces things imparted to thy knowledge he goeth about as a slanderer that reuealeth secrets Pro. 20. 19. 11. 13. 3 The fairenesse and amiablenesse of conuersing so these are alluring vertues euill men themselues being iudges 1 Affablenesse and vrbanity 2 Meekenesse soâ—tnesse or gentlenesse and humblenesse of minde that nothing froward affected or rude come from vs Tit. 3. 2. 3 Peaceablenesse studying to be quiet and to meddle with our owne businesse 1 Thes 4. 12. 4 Patience vnder personall wrongs 5 Loue of thine enemies Pro. 20. 22. 4 The profitablenesse of thy life in two things first in works of mercy which are honourable before all men Iam. 1. 26. 3. vlt. Mat. 5. 16. Secondly in diligence in our particular callings 5 The religiousnesse of thy conuersation and so these things are thiâ—e ornament 1 To expresse in thy life the obedience of Gods statutes Deuteronomie 4. 6. 2 Mortification Esa 61. 3. 8. 3 Reuerence feare meekenesse when thou intreatest of matters of religion 1 Pet. 3. 16. Pro. 24. 26. 4 Zeale in a good cause and courage vndaunted Pro. 24. 25. 28. 4. 25. 26. 1 Cor. 16 22. But take heed thy zeale bee not in things controuerted and doubtfull amongst the godly wise but cleerely in Scripture warranted to euery one that shall reade it nor a zeale expressed in heate of speech but in strength of resolution 6 The goodnesse of it for societies where two things aduance the glory of profession 1 Subiection to authority 1 Pet. 2. 13. 14. 15. 16. That it may be said of vs as of Daniel wee shall not finde any occasion against this Daniel except wee finde it against him concerning the law of his God so faithfull and without error or fault was hee concerning the kingdome Dan. 6 4. 5. 2 Concord amongst our selueâ— peace one with another Mark 9. 50. Hitherto of such precepts as guide our liues towards other men The duties next to bee handled are such as respect our selues §. XXVII A right ordered conuersation towards our selues and that first in our particular callings FOr the order of our life towards Thy duty in respect of thy sâ—lfe our selues I finde one generall rule of large comprehension of infinite worth deliuered in the 1 Cor. 7. 24. Brethren let euery man wherein he is called therein abide with God The words besides the compellation haue two things considerable 1 That euery Christian hath two callings the one his calling of life and the course or way he hath to liue in in this world The other his calling to bee a Christian For these words wherein he is called are made perfect by that in the 20. vers in the same calling wherin he is called viz. to Christianity by the Gospell embraced 2 What
is charged vpon vs concerning both these callings Concerning our particuler calling three things 1 That euery man haue some calling 2 That euery man abide in that calling not thinking that Religion and a calling cannot stand together 3 That hee abide therein with God Concerning our generall calling to be Christians 1 To abide therein with God 2 In all estates and changes of conditions in that calling of life we liue in Therein also to abide with God This is called in the old Testament walking with God the righteousnesse perfection faith and obedience of Enoch and Noah is expressed in this one word hee walked with God Gen. 5. 22 and 6. 9. Of these punctually and In thy particuler calling briefely and first for our particuler callings Where First it is a rule of a wel-ordered conuersation to haue some lawfull calling or course of life in which we are to bee employed this is charged on all Adams sonnes in the sweat of thy face thou shalt eate thy bread a painful estate of life in some imployment to the good of Church Common-wealth or family are none exempted from that come from Adams loynes though not all with the hands to take paines Gen. 3. 19. and Christianity hath determined all idle vnprofitable liuing to bee a disordered or inordinate liuing and that if any brother obey not this word that such be noted and that wee haue no companie with him that he may be ashamed 2 Thes 3. 6. 10. the greatest Dames in Israel might not eate the bread of Idlenesse and the highest Magistrates submit to this rule who are appointed of God to their places that the people may liue a quiet and peaceable life in all godlinesse and honesty Pro. 31. 27. 1 Tim. 2 2. how should any inferiour thinke to rage and liue without compasse as if they were exempt from the Lords gouernment A Gentâ—eman to whom lands The calling of a Gentleman and possessions are left whereby he needeth not put his hand to labour may not spend his time altogether in hawking hunting riding about or vpon his pastimes and sports and what he lusteth either they are called to beare office in the common-wealth or not if called to an office let them waite on their office and seeke abilities to discharge it The study therefore of the lawes of God and the Realme is their calling besides the Religious gouerning of their families the vpholding of their estate Further they are to serue then Prince and Country with body and goodâ— aduice and Counsell both in peace and warre if they haue or haue not office here is enough to spend their houres without gaming and reuell to prepare themselues hereunto and yet they are to take notice that it is their parts to see to the prouision for the poore the good order of the place where they are the discountenancing of sinne and vice the reconciling of persons at variance and the Going before others in workes of mercy and all good duties as patterâ—es for imitation Here is your calling The womans calling see in Pro. 31. and 1 Tim. 5. 13. 14. The calling of disabled poore is not to runne the cursed Caâ—â—itish life of a vagabond but in his place to trust in God and to waite on him without fainting for that reliefe which shall bee sufficient for them looking on that in Iam. 1. 9. the brother of low degree let him reioyce in that he is exalted to bee rich in faith and heire of the kingdome but I speake not of such poore as are mentioned in Ier. 5. 4. Who are foolish that know not the way of the Lord nor the iudgement of their God God seeing how necessary this is giueth six dayes to labour one hee reserueth for his immediate worship hee hath made vs to doe good and imployment is a preseruatiue against errors in opinion weaknesse and decay in Religion and loose behauiour it is lusts extinguisher the tamer of our bodies the very schoole wherein wee improoue all our graces here we can rest on Gods blessing with comfort take vp our crosses with patience because for both we haue the promise of God who will keepe vs in all our wayes Else we our selues are theeues and all our riches Riches of vanitie Pro. 20. 4. Ephes 4. 28. 2 Secondly we must abide in our calling and keepe the stations wherein we are ranked by our Generall attend here to these rules 1 That we be diligent in our callings not hauing cunning but painfull hands not busie in other mens matters not pretending excuse or fearing the difficulties of our callings Pro. 20. 4. and 26. 13. not giuen to sleepe and sloth Pro. 26. 14. 15. and then to be obstinate in that course verse 16. not hunting Ale-houses or the company of lewd persons which is now called good-fellowship by our base drunkards Pro. 21. 17. not wandering from thine owne house though it bee not to place of ill same but diligence beseemeth Pro. 10. 4. and 13. 4. the slothfull shall be vnder tribute and this diligence extends it selfe to watchfulnesse ouer the opportunities of thy calling Pro. 10 5. and 6. 6 7 8. Eccles 9. 10. 2 That we bee aduised and prouident in all our vndertakings Pro. 21. 5. Prepare thy worke in the field and afterwards build thy house Nothing threatneth more an ill loose in all aâ—â—aires then precipitate beginnings This hastinesse is either from leuity of minde or wilfulnesse 3 That we keepe within our compasse not meddling with those things that either our skil or our estates are not able to weld Which proceedeth from a minde greedy of gaine for the compassing whereof some hauing ventred in one action all their estates they haue at once made shipwracke of all the Lord being pleased to crosse some way vnexpected their ouer bold enterprises so that many times hauing thus desired to set vp their gates they haue come to that I cannot digge and to beg I am ashamed 4 That wee abide in our callings not fleeting or changing our course of life without some euident warrantable cause seeing the Lord first going out before vs lest wee be like a bird that wandereth from her nest Pro. 27. 8. 5 Faithfulnesse in words and dealings no defrauding deceiuing coosening lying dissimulation c. Pro. 21. 6. 1 Thes 4. 6. 6 Cheerefulnesse and contentation with our estates auoyding passion frowardnesse Pro. 11. 29 16. 32. 19. 11. 25. 28. 17. 22. Eccles 9. 7. 8. 3 Thirdly we must abide with God in our calling and diligence and other praise worthy qualities in our labour prooue vs good laborers but not good Christians Neither haue they any promise vnlesse wee adde this But dwell in the land and be doing good and verily Saith God thou shalt be fed Psa 37. 3. 128. 2 34. 9. 10. What is it to abide with God A. 1 It is to begin all in him and looke vp to him in all our wayes in the morning to aâ—aken
auoiding cares and abhorring the sinnes of deceit and fraud 5 Walk with God Gen. 5. 22. remembring his all-eying presence approuing thy heart to him that seeth in secret obseruing his way in his workes his blessing on thy workes and prouidence for thy preseruation that thou maiest walke with an enlarged heart in thankefulnesse ready prest to obedience and â—kept in his feare all the day Pro. 23. 17. 6 When occasion of speech is let thy words be gracious alwaies Col. 4. 6. witnessing the grace of thy heart ministring good to the hearer Bridle thy tongue that thou be not guilty of the vsuall vices thereof lying swearing filthy speâ—ch foolish talke iesting raising whispering standering with all light vnsauory speeches call to thy minde those two Texts By thy words thou shalt be iustified and by thy words thou shalt be condemned and againe of euery Idle word that a man shall speake hee shall giue account at the day of iudgement 7 For thy company keepe company with the godly choose them and in other company when thy calling leadeth theeâ— haue with thee the salt of Mortification and Discretion and be ready to doe or receiue some good abide in such company no longer then thy calling requireth 8 For thy meales looke vp to heauen and giue thankes Mat. 14. 19. be not oppressed with drunkennesse and surâ—etting Luk. 21. 34. Forget not the worke of the Lord the end why he giueth vs food that we might liue to him Esa 5. 12. Gather vp that which is left that nothing be lost Ioh 6. 12. remember the poore that dwelleth by thee 9 And because recreations may be vsed sometimes and are an honour wee owe to our bodies See 1 That thy sports bee not onely lawfull but of good report 2 That they be not Costly nor cruell nor ingrossers of time nor incroachers vpon heauenly comfort nor diminishers of our delight in God or in our callings nor deuourers of spiâ—ituall ioy 10 And because many haue much time that may be spared all some time Redeeme the time to holy duties Ephes 5. 16 11 In thy solitarinesse spend 〈…〉 me well watching thy thoughts 12 In prosperity let thy heart grow more cheerefull in all duty and forget not that God that giueth it 13 In aduersitie Consider prepare for it ponder thy waies search thy heart turne to the Lord from the sinnes whereby thou dost offend receiue it mâ—ekely and patiently accepting in good worth the chastisement of thy sinne 14 Examine thy selfe at night and be still view thy actions Gods blessings in the day let them administer to thee matter of deprecation supplication and thankesgiuing which doe thou offer vp to God as thy euening sacrifice then thy feeling will make the feruent 15 Be not giuen to sleepe thinke of God in the night watches desire of him that thy reines may instruct in the night season and muse not mischeife vpon thy bed as the wicked doe that feare not God Psal 16 7. 36. 4. Then â—et thy heart say I will blesse the Lord who hath giuen me Counsell Psal 16. 7. So farre the rules that forme vs as Christians THE THIRD PART §. 1. The Order and vse hereof ALl the rules The order foregoing respect vs as Christians and forme vs so far forth but wee both as borne and as borne-againe are placed in conditions and states of respect one to another and none of vs absolute and of our selues All men that liue on the earth are made of one bloud propagated from one roote and from thence haue flowen into families common-weales and Churches and liuing in them are members of them and partake necessarily of their wealth or woe now wert thou fashioned in some measure to the former doctrine yet there râ—maines a further polishing that thou maiest be on all hands prepared to euery good worke rules that may direct in these bonds of relation are euery way necessary We therefore shall proceed to these of this nature they guide a Christian Magistrate a Christian subiect a Christian Husband a Christian Wife a Christian Parent Christian Children a Christian Master a Christian Seruant a Christian People to their Pastor the Pastor of Christ to the flocke to right Christian demeanor each to other Moreouer vpon a further inâ—ent view we shall finde some conditions men are placed in not so expressely contained within those forenamed bounds and of euery of them question will be mooued what shall ye doe in this estate These conditions are partly of more priuate state tâ—â—n the former yet relatiue as neighbourhood friendship enmitie partly of more priuacy or loâ—enes as of the aged the youth the maid the widdow euen to these hath the Lord Condescended The vse in his word giuen some speciall though briefe direction I desire for my part to withhold nothing from you willingly lest you should be left men halfe qualified * Men of halfe perfected vertue Semiperfecta virtutis hoyes as Philo calls them and you should be found in any respect Ephraim-like as a Cake not turned Hos 7. 8. Giue leaue a little and silence whateuer gainâ—aying thoughts might arise against this obedience know that Gods law is an absolute rule not onely for matters of piety but also for an holy policy the eternall law giuer interposeth as mens frowaâ—d hearts will tearme it but in very deed proposeth and of right imposeth vpon vs these following duties neuer was Oâ—conomickes Ethickes and Politickes perfected till the God of order gaue Theology Let this gâ—ue law to them and then Solon Lycurgus and Numa may lay their hands vpon their mouthes I wonder not at wise king Dauid who made Gods statutes the men of his counsell Psal 119. 24. hereby he became wiser then his enemies But I cannot but admire the folly of those that preferre the meane shallow reaches of their owne braines and let Gods law stand before the doore who fetch the master-pieces of their policies from Machiauell and not from the word and mouth of him who is wonderfull in counsell yet these dreame of a wel-ending loose to those proceedings that thwart the law of the most high Such wily foxes how oft haue wee seene caught in their own craftinesse And what folly is it in masters of families in husbands and ministers to rest in directions of their owne when they might haue rules so cleare from Gods word to presse and perswade you let me informe you in two things first that it is not left as arbitrary but it is commanded that we obey in these not feare nor custome but conscience must strike the stroke as the Apostle Paul tells vs in one of these for tâ—e rest Rom. 13. 5. secondly that dueties to man perfoâ—med in obedience to Gods law are acceptable and well-pleasing seruices Sacrifices to God Heb. 13. 16. Col. 3 24. on the contrary duties to man neglected or iniury done to man is not only a trespasse against man but a sinne against God himselfe