2dly, Your Conversation to those that are within.

1. As you may not be blind in charity, so neither must you be rash in cen­sure; 'tis better to be o­ver credulous than over suspicious, and over censo­rious. God puts a charita­ble construction upon the case of the betrothed Da­mosel, Deut. 22.27, as there was none to save her, so there was none to hear her; yet 'tis taken for granted there, that in such a case, she cried out, therefore she [Page 52] shall not die: this shews us, that always in doubtful cases, we should put on the best construction.

2. Be sure you see grace, where sin is; as well as sin, where grace is: Keep warm your love to those that truly fear God, because of those graces that shine forth in them; and take heed of lessening your love to them, because of those Infirmities that do attend them; 'tis pity the worst part should be seen, and the best part either not seen, or (at least) not ac­knowledged; the Lord (himself) would not see ini­quity in Jacob, nor sorcery [Page 53] in Israel, Numb. 23. 21. When there was (non pec­catum flammans) no fla­ming sin at that time among them in his eye, and there­fore Balaam counselled their enemies to entice them to fornication, which would be a flaming God-provoking sin; enormities indeed cannot, but infir­mities may and ought to be covered with a mantle of love; God is a good copy to write after.

3. Take heed of imita­ting the greatest favourite heaven in any of his fail­ings; you are (indeed) compassed about with a great cloud of Witnesses [Page 54] in the sacred Scriptures; Heb. 12.1. yet know, that this cloud like that cloud in the Wilderness) hath a black side as well as a bright; to wit, their in­firmities are recorded, as well as their graces; you may not imitate Joseph in his swearing, but you must in his chastity; you may not follow Job in his passi­on and impatiency, but you must in his patience and piety; and so of the rest. The frailties of those emi­nent Saints are registred in holy writ, just as danger­ous Rocks are marked out at Sea, not to run upon them, but to shun them: [Page 55] they are penned down as examples of caution, but not of imitation. You must know, that they which fol­low'd the dark side of the cloud (in the Red-sea) were Egyptians, and were drow­ned; but they that follow'd the bright side of it were Israelites, and passed safe, not only over the Red-sea, but into Canaan.

4. Have not the faith of Christ with respect of persons, but be careful to love grace in rags, as well as in robes: Grace may (indeed) commend Gold, but Gold can never com­mend Grace; the lesser must be blest of the grea­ter: [Page 56] 'tis true, that Gold may beautifie the Temple, but 'tis still the Temple that sanctifies the Gold. Per­sons (though never so rich, or never so richly arrayed) are at the best but silken dust, and they may be no better than golden dam­nation.

The second part of your Conversation is that which respects your self, &c.

1. Be not quick-sighted abroad, and blind at home; this is to be a Benzoma, as the Hebrews phrase it, to be extravagant, or seldom at home, (as the Harlot, [Page 57] Prov. 7. 11.) seldom com­muning with your own heart; you must hate sin in others, but especially in your self; know that your heart is full of Harlotry; and if you seek your self too much abroad, you will (at last) find your self but lost at home; but if you be much at home (as indeed the greatest part of the work of a Christian lies within doors▪ then sin will not dare to haunt your house or heart; or how­ever neither sins little or great can then live peacea­bly within you.

2. Be sure you give not place to little sins, for they [Page 58] will wear away the tender­ness of your Conscience, and like little thieves (cree­ping in at the windows) they will open the door for great ones; little wedges do make way for the grea­ter, and so your soul may be cloven asunder thereby: every sin (be it small or great) should be a stranger to you, and not an home-dweller in you. Thus Da­vids sin was but a traveller, that came only to visit him, but not to take up any con­tinuing lodgings with him. Thus 'tis said in Nathans Parable, there came a tra­veller unto the rich man, 2 Sam. 12. 4. It is Christ [Page 59] (and not sin) that must lye all night between the Spou­ses breasts, Cant. 1. 13; she will have no home-dweller but Christ.

3. Live not at random, but square your life by the rule of Righteousness, (to wit, the word of God) in thought, word, and deed; and account every trans­gression of that rule to be your sin; at night call your faithless heart to a faithful account how oft, and how much you have come short of that rule the day past; a sensible frame of spirit will easily find out, that Gods Com­mandments are exceeding [Page 60] broad, Psal. 119. 96, but your obedience is exceed­ing narrow, and that your sins are more in number than the hairs upon your head, Psal. 40. 12: so in­numerable, that you can­not reckon them, (who can tell the errors of his life? Psal. 19. 12,) and if you cannot reckon them, sure I am, you can never be able to reckon for them, that must be the work of your blessed Surety, our dear Lord Jesus.

4. Let not any one trans­gression of that divine rule, live peaceably in you, not so much as a vain thought must take up lodgings in [Page 61] your heart, Jer. 4. 14; as water that is sprung into a ship, is presently pumpt out again in leaky Vessels for fear of sinking. So when any soul-sinking sin springs in upon you which certain­ly will come faster in than water into a Vessel at Sea), then be sure you ply the pump of Prayer and Repentance, and never give over pumping, till your Vessel be cleansed, and till you have some sense that your sin is pardoned; you will not go to bed with a bone out of joint, but it must be set right with ex­pedition; 'tis pity that the soul (disjointed with [Page 62] sin) should be so long neg­lected.

5. 'Tis a blessed frame of spirit to nourish in you both the sense of your own sin, and the fear of Gods wrath for your sin: The heavier that your sins are to you, the lighter will your afflictons be on you; 'tis wind and rain coming both together, that makes the storm upon our bodies. So 'tis sin and affliction joining both together, that makes the storm in our souls; when your sin is your burden, 'tis then re­pented of, and so pardon­ed; this will make your af­fliction a far lighter bur­den.

[Page 63] 6. Take heed of putting holiness upon you as a loose garment, to cast off or on at pleasure (according to your differing companies and occasions), but be sure that you gird it close to you with the golden girdle of truth, Ephes. 6. 14, that in all places you may be what you seem to be; that you be to God, what you seem to be to man; and that you be to God at all times, what you seem to be to man at any time.

7. Take heed of grie­ving the good Spirit of God, wherewith you are sealed to the day of Redem­ption, Ephes. 4. 30; and [Page 64] which is a delicate thing (as some reads, Psal. 143. 10,) res delicata est spiritus tu­us; and therefore loves to live in a clean house, in a clean heart. 'Tis a foul fault to grieve an earthly father; but 'tis far greater to grieve this holy Spirit: If you grieve the Holy Ghost, how can you ex­pect that he should com­fort you? When you are grieved, you cannot do your work as you are wont, and neither can the Holy Spirit do his work in and for you: a guest that is grieved, may leave the house that grieves him; so this delicate thing (the [Page 65] Spirit of God) may leave your house desolate, when grieved with your sins, Mat, 23. 38; and then wo to you if God and his good spirit depart from you, Hos. 9. 12.

8. But above all, take heed of quenching the spirit, 1 Thes. 5. 19, to wit, in his motions and graces: If God have kindled from heaven the holy fire upon the altar of your heart, be careful that it be kept bur­ning there continually (in your love to Christ, and zeal for him) it must never go out, Lev. 6. 12, 13. You must stir up this fire (as the Apostle counselleth, 2 Tim. [Page 66] 1.6, and not despise Pro­phecying; for the Priests lips blows it up into a flame; it may be quenched either by withdrawing of fuel, to wit, neglect of Or­dinances; or by casting on water, to wit, by falling into foul courses: you must beware of both.

9. Be not ashamed to become a fool for Christ, 1 Cor. 3. 18. Self-conceit, self-will, and self-love, (like Noahs three Sons) hath spread themselves over the whole World; you must deny your own self-con­ceit and carnal wisdom: you must account your self more brutish than any [Page 67] man, (with Agur, Prov. 30. 2, 3,) when you come to Ithiel and Ʋcal (which is Christ, both goodness and power) to be instructed in Christs school, Act. 4. 13. Remember it was the De­vil that spoke in the subtile Serpent, Gen. 3. 4; and it was God that spake in the silly Ass, Numb. 22. 28. Remember also, how it was an Ass that carried Christ to Jerusalem, Mat. 21.5.

10. Yet, though you must be as silly as Doves, you must also be as wise as Serpents, Mat. 10. 16. You must have the silliness and the meekness of wisdom, Jam. 3. 13. As you must [Page 68] be wise to salvation, so you may be wise to safety in Gods way, and not cast your self upon needless dangers; Christianity al­lows you as much of the Serpent as of the Dove; the Dove without the Ser▪ is easily entangled, and the Serpent without the Dove is venomously hurtful; the head of the Serpent, and the heart of the Dove makes up the best and the most blessed composition; piety without policy is too simple to be safe; and po­licy without piety is too subtile to be good.

11. You must chuse any suffering rather than the [Page 69] east sinning; you must not chuse iniquity rather than affliction, Job 36. 21, for there is more evil in the least sin, than in the grea­test suffering, in as much as Moral evil is far worse and greater than that which is meerly Natural: Quas non ergo oportet mor­tes praeeligere, saith Zu­inglius; therefore what deaths ought not a man rather to make choice of, what torments not rather undergo, yea into what deepest gulf of Hell (it self) not rather enter, than wittingly and willingly to sin the least sin against God? The ancient Martyrs [Page 70] would not accept of deli­verance upon ignoble and the sinful terms, Hebrews 11. 35. They would not throw so much as one grain of frankincense to the Idol, though it would have saved their own lives; hence Daniel chose rather to be cast to the Lions, than to violate his Conscience, and so to have a lion roaring in his bosome; he knew that in an angry Conscience he might feel the unbearable strokes of an angry God; and a man had better anger all the Witches in the world, yea and all the De­vils in hell, than anger God.

[Page 71] 12. You may not do the least evil, no, not for the procuring of the greatest good, Rom. 3. 8; do no e­vil, that good may come. If a lie would save your life, you may not tell it: Gods people are children that will not lie, (as their father is a God that can­not lie), Isa. 63. 8; they will rather die than lie. Non ideo negare volo, ne peream; sed ideo mentiri nolo, ne peocem: I will not therefore deny, least I pe­rish; but therefore will I not lie, least I sin, said the good woman upon the Rack: of whom St. Jerome writeth. And Austin saith, [Page 72] That a man ought not to tell a lie, though he might save the whole World from Hell thereby; for there is more evil in one lie, than there is good (saith he) in the salvation of all the World: and he would chuse Hell rather than sin, if set before him for choice. Thus the Primitive Chri­stians cried, [Ad Leones potius quam ad Lenones,] Throw us to your Lions, rather than to your Har­lotry; though this would save our lives, yet would it destroy our souls. The Ar­menian Mouse will die (some write) rather than be defiled with filth: in­somuch [Page 73] that if her hole be besmeared with dirt, she rather chuses to be taken than polluted. Such ought all the servants of God to be.

13. Examine your call from God for every action you undertake; be oft cry­ing [Quo warranto?] what warrant have I for this or that from the Lord, whom I ought to obey in all things: and for this end, mind those four voices; 1. Of Providence, how it calls you: 2. Of Consci­ence, what satisfaction you find there both concerning the lawfulness and the ex­pediency of the action: [Page 74] 3. Of the word, which ought to warrant all our actions, as it is the rule of all Righteousness: and 4ly, of the Spirit, which gives its testimony to all the aforesaid (the fruits of the Spirit is in all, good­ness, and righteousness, and truth, Eph. 5. 9.) and wit­nesses with our spirits that we are in Gods way, and in our own duty: The voice of Providence alone may deceive you, as it might have done David, had Abishai's apprehensi­ons prevailed with him (as 1 Sam. 26. 8. God hath de­livered thine enemy (Saul) into thine hand this day,) [Page 75] he would not have David to tempt God any longer by letting slip this so fair an opportunity; but holy David had the three other voices to hearken unto, as well as that voice of Provi­dence, ver. 9, 10, 11, nei­ther the Word would war­rant him, nor his own spi­rit, nor the spirit of God; which last hinder'd Paul and Silas from going into Asia and Bithynia, Act. 16. 6, 7.

14. In things wherein self may sway, it is safest for you to be passive; in such cases you will be strongly tempted (both by a subtil devil, and by a de­ceitful [Page 76] heart) to out-run God both in his Promises, and in his Providences; as Israel in Numb. 14.40, We will go up unto the place which the Lord hath pro­mised: they must needs go up that very morning, for self swayed their hearts that way, though the pil­lar of Providence (which was their guide by night, and by day) did not go before them; and though they plead Gods promise, yet they did not consider, Gods promises are fealed, but they are not dated: You must wait therefore (in such cases of self) Gods time; your time will be [Page 77] always ready, when Gods time is not yet, Joh. 7. 6. You would have your wa­ter of affliction turned in­to the wine of consolation at your time: but Christ saith to you as he said to his Mother, What have I to do with thee, woman? mine hour is not yet come, Joh. 2.4; the day you set down in your Kalendar, is not the same that God sets down in his; we are all exceeding prone to post-date the divine threat­nings, and to antidate the divine promises: we all put the evil day far from us, Amos 6. 3. Ezek. 12. 27. When God comes [Page 78] in his threatnings, we think he hath leaden feet, and is slow in pace, 2 Pet. 3.4, 9, but when we expect him to come in his promises, then we look upon him as a Roe and as a young hind in the mountains of Bether.

First in General.

1. Concerning your Na­tural Actions, as labouring, resting, feeding and cloth­ing, &c. you had need keep your heart with all diligence in respect of these, Prov. 4. 23, lest you sin in them, for the adversary hath some ad­vantages [Page 79] over gracious spi­rits in them all: as first, that being satisfied about the lawfulness of these acti­ons, Satan will make you overlook the expediency of them. 2ly, He may (at some time or other) cheat you with divine permission for divine approbation: And 3ly, he may likewise deceive you in putting no just difference 'twixt the use and abuse of your Christian liberty.

2. Touching the first of these, let Satan tempt you to any gross sin, your heart will rise with indignation against such a foul temptati­on, and 'twill be a torment [Page 80] to you to be tempted to it, yea as much torment to your soul, as sawing asun­der, and being slain with the sword is torment to the body, Hebr. 11. 37, (to be tempted, is there placed betwixt those two kinds of death, as if it were equally dolorous with either or both of them) so that foul sins do not so much endanger your soul, as it is in those lawful acti­ons, wherein Satan may more slily and insensibly beguile you out of a law­fulness, into an inexpedi­ency.

3. Touching the second of them, you must learn [Page 81] this distinction from Gods Word, that though God permitted polygamy and divorces under the Jewish Poedagogy, yet it was only for the hardness of their hearts, Mat. 19. 8, But it was not so from the begin­ning, saith Christ, that di­vine dispensation (for bet­ter an inconvenience than a mischief) makes but little for the lawfulness of it, nei­ther can it amount to a divine approbation.

4. Touching the third of them; those actions that be of themselves and in their own nature lawful, yet through your corruption they are capable of excess [Page 82] and inordinateness: the sly and subtil insinuations of Satan (under a pretence of your own Christian liberty in going as far as you may) will carry you sometimes a little further than you should. Excessive, immo­derate and inordinate de­light is sinful, although it be in objects that are not sinful in themselves. This in the general concerning all those actions.

2ly, In particular; 1. Of Labour.

1. Touching Natural Actions in particular, as first of labour, whether it be done in the sweat of the brow, or of the brain, [Page 83] (indeed a Ministers labour consists of both) you must (at least) own one of those; God made the Leviathan to sport in the Sea, but ne­very any man to sport on the earth: every man must go forth to some work or other till the evening, Psal. 104. 23, 26; there must be either manual or mental labour.

2. Take those few di­rections to manage your heart in your honest em­ployment and labour.

Direct. 1. First beg of God for ability of body in your labour: 'twas part of the Serpents curse, Gen. 3. 14, [Ʋpon thy belly shalt [Page 84] thou go;] some think that God cut him shorter by the feet, because he is ran­ked among the beasts of the field, v. 1, and not a­mong creeping things: Have you the use of your limbs for your labour, Oh bless God for it, especially if you be strong to labour: if it be a priviledg in oxen, Psal. 144. 24, much more in men.

Dir. 2. Pray that your mind may be suitable to your labour as well as your body; when there is unsuitableness 'twixt the mind of man and his em­ployment, then the work never comes kindly off, [Page 85] nor goes it comfortably end-ways; either your cha­riot-wheels are taken off, & then you drive heavily; or they want Unction, and then they make a creaking repining noise, much un­like the Chariots of Ami­nadab, or of a willing peo­ple, as the word signifies. 'Tis the Lord that qualifi­ed Bezaleel (that was but a poor Brick-maker in Egypt) for working all cu­rious work, Exod. 31. 3. And the Husband-mans God doth teach him, and instruct him in all his points of Husbandry, Isa. 28. 26.

Direct. 3. See that you [Page 86] pursue your worldly em­ployment with an heavenly frame of heart, setting God always before you, Psal. 16. 8, and being in the fear of God all the day long, Prov. 23. 17; evermore sending forth spiritual Ejaculations, as Nehemiah and David did; this is, to pray always, Eph. 6. 18; and to pray conti­nually, 1 Thes. 5. 17; to wit, keeping your heart in a continual praying frame; your leaky vessel (as aforesaid) requires you to ply continually this pump of prayer.

Direct. 4. Depend upon God for a blessing upon [Page 87] your daily labours. Abra­hams servant pray'd for suc­cess in his Enterprize, Gen. 24. 12. And Moses prays, Lord prosper the work of our hands, Psal. 90. ult. 'Tis true, God may give success without it, but ne­ver so sweet, as with it; Except the Lord build the house, &c. Psal. 127.1. 'Tis not your diligence alone, but Gods blessing that en­riches, Prov. 10.4, 22. You may not ascribe to your own power, Deut. 8. 17; nor sacrifice to your own Net, Hab. 1. 16, as that proud Prince did, Ezek. 29. 2. Alas, all your poli­cy and power without [Page 86] [...] [Page 87] [...] [Page 88] prayer, is but Arena sine calce, sand without lime; mans diligence must be subordinate to Gods bles­sing, then your labour shall not be in vain in the Lord. God will bless your basket and store, Deut. 28 5. though you gather little, you shall have no lack, the blessing of God will make it up an homer, that is, suf­ficient for you, Exod. 16. 18, and your little shall be better than the riches of many wicked, Psal. 37. 16.

The second natural action is Rest or Recreation.

1. You may look upon Rest and Recreation as lawful upon a twofold ac­count. 1. Rest from la­bour, and refreshing the body and mind, are necessa­ry, because mans nature is like the bow, which being always bent, is easily bro­ken: therefore did the Lord appoint the Night to succeed the Day, and the Sabbath to succeed the Week, as fit seasons for man to rest from his la­bours in; now that which is necessary is also lawful, [Page 90] (for God never necessitates a man to sin against him), and if Rest be lawful, then is some Recreation (which is call'd so, as it is a second creation) in due time and place; there must be Oti­um as well as Negotium. The second account is, your Christian liberty (which Christ hath pur­chas'd for you), extends it self not only to use the Creatures of God for ne­cessity, but also for meet and convenient delight; you may delight your self in Gods great goodness, Neh. 9. 25. You may be righteous over-much in denying your self such a [Page 91] free use of the Creature, (yea and condemning it too) which you are allow­ed to have by the purchase and promise of Christ. Thus Isaac (who was the most loving Husband in holy Writ, for 'tis said of him, and of none else, that he loved his Wife, Gen. 24.67.) sported with Rebeccah his wife, Gen. 26. 8. And the Jew was commanded to cheer up the heart of his Wife the first year, Deut. 24. 5. And Solomon bids the Husband be always ra­vished with her beauty, Prov. 5. 18, 19. Thus Ezekiels Wife was call'd the desire of his eyes, Ezek. 24. 16. As­suredly [Page 92] men ought to take singular Complacency in their Wives company, and yet without all uncomely uxoriousness: None que­stions Parents dandling their Children upon their knees, as old Joseph did his Grand-children, Gen. 50. 23. Isa. 66.12.

2. But then you must take these following Di­rections for managing your heart aright in your Rest or Recreations.

1 Direct. You must take heed of wasting too much precious time therein: In­deed we do not so much want time, as waste time; a vain expence of that time, [Page 93] (which either your gene­ral calling requires in holy duties, or your particular calling calls upon you for in necessary employments) is not only unlawful, but abominable: You are com­manded to redeem time, Ephes. 5. 16, but never to pass-time: the loss of time is such a precious thing, that God commands satisfaction for it, Exod. 21. 19. It will be but a poor reckoning at your Lords returning in your accompt for expence of your talent of time; Item, spent so many days or hours in Recreation: Oh what would the dam­ned in Hell give for but [Page 94] one of those hours which we have wilfully wasted: Time is like the Urchion or Hedghog that must not be handled by the head, but by the heels, in its going from you; take time while time serves.

2 Dir. The second Di­rection is, be sure you be moderate in your Recrea­tion; 'tis compared to honey, it must be taken upon the tip of the finger only, and not whole hand­fuls of it for fear of sur­feiting: Omne nimium ver­titur in vitium; alas mans weak heart is soon over-charged, Luk. 21. 34, and soon grows frothy, foolish, [Page 95] if not sensual and sinful in it; you must know, that the holy end of Recreation is to fit you the more for the duties of your general and particular calling (in case of weariness of body or tiredness of mind); but if it indispose you to ei­ther or both, your heart doth deceive you; such as spend their lives in sports, and their livelihood too, will prove but bad accomptants when they bring in the broken accomptants of their stewardship to their Lord and Master at the last day.

3 Direct. The third Di­rection is, chuse your Re­creations [Page 96] that are of best report, and of least offence, Phil. 4.8. 1 Cor. 8. 13. You may not make any of Gods Judgments or Punishments for sin (either in man or beast) the matter or object of your sport and recreati­on, as the folly of the natu­ral fool, the antipathy of beasts (whereby they tear and destroy one another) which are fruits of the fall, and of mans rebellion a­gainst God; so should be rather matter of mourning, than of rejoycing. Neither may you chuse (for your sport) whatsoever moves troublesome passions, as fear, anger, &c. nor those [Page 97] wherein is a lot (which is a religious act and an ordi­nance of God) which ought not to be sported with.

4 Dir. The fourth Di­rection is; having pitch'd upon such Recreations as are harmless and sinless, yet may you not stain them with bad compani­ons, such as you cannot consort with, but you must either countenance sin, or contract sin; such as you must contract either guilt or grief, as before. All tares must be bundled to­gether; such as spend their time together in sports on earth, may howl in hell to­gether to all eternity.

[Page 98] 5 Dir. The fifth Dire­ction: Notwithstanding all, yet must you account it sa­fer not to trust your heart with any Recreation at all, any further than is plainly necessary: get (there­fore) up your heart to live without them, and take up your whole de­light in God, Psal. 37. 4. Then if at any time you be constrained to use them, you will be as if you used them not, 1 Cor. 7. 29▪ and as not having, yet still ha­ving, 2 Cor. 6. 10, that is, your heart will not be en­gaged to any thing but to God, and your affections will keep uppermost for [Page 99] Jesus Christ: the truth is, were but our affections more mortified, and spi­ritual duties more natural to us, we might better live without those, than the Philosophers (as they said) could dine and sup without musick; therefore as Joshuah houghed the Canaanites Chariot-horses, Josh. 11. 6, 9, and David Zobah's, 2 Sam. 8. 4, so intreat thy Joshuah, thy Jesus the Son of David, to hough thy carnal affections, that as Phaetons Chariot-horses, they set not all on fire; then delight in God, and thou'lt need less the de­lights of the world.

The third Natural action is feeding your belly.

1. The 3d Natural action is feeding your belly, which is daily work, for our tot­tering tabernacles of clay stand in need to be suppor­ted with the staff of daily bread, and therefore is our life call'd the life of our hands, Isa. 57. 10. As our hands are daily (yea hour­ly) administring something either to back or belly, to support our life. Those common actions (of fee­ding and clothing us) are steps in our Christian con­versation, [Page 101] and therefore ought not to be despised, but are rather to be regu­lated and reformed to their supream scope, to wit, Gods glory.

1 Dir. Hence your first Direction is, Be sure you eat and drink with an aim at the glory of God, 1 Cor. 10. 31. You must eat for God, and drink for God; Quicquid agas, propter De­um agas, do all in refer­ence to God, receive not any of Gods blessings with a carnal frame of heart; but look upon all your Temporal mercies (set be­fore you on the Table) with a spiritual eye, and [Page 102] improve them with a spi­ritual heart. Good old Isidore wept at his Table, crying out, I am ashamed that I should feed on cor­ruptible beasts, whereas I was created to be a compa­nion of Angels, and to feed upon heavenly food with them. A worthy Mi­nister of Scotland was said, to eat, drink and sleep eter­nal life; for in those earth­ly and natural actions he still kept an heavenly and spiritual heart. The main weight of his Meditations was laid upon God (the giver of them), and his glory. Oh could you but eat to his glory, and drink [Page 103] to his glory, you would not so easily sin in them.

2. Dir. The second Di­rection: Feed your self with a God-blessing heart, which is the true (spiritual) heave-offering, Numb. 15. 19. When your heart is heaved (or lifted) up to God, and in every thing gives thanks, saying, Oh what charges do you put God to, in consuming his corn and his cattel, Hos. 2. 8, 9. (As Jacob calls God the God that fed him all his life long, Gen. 48. 15.) Yet what an unprofitable ser­vant are you, and what an undutiful son? even such as God complains of, Isa. 1. [Page 104] 2, I have nourished and brought up children, and they have rebelled against me. You must admire and adore God that is so good, and does so good to you, who are so evil, and do so evil to him; cry, I am less than the least of all thy mercies, Gen. 32. 10. Have high thoughts of God, and low of your self; the same Jacob that had pleaded his merit with Laban, Gen. 31. from 38 to 41, yet here sets a low rate on himself to God.

3 Dir. The third Dire­ction: Whatever sweet­ness you find in any crea­ture (you feed upon) let [Page 105] it lead you to the spring­head of that sweetness; do you say, Is there so much savour in those de­rivative gifts? there must needs be much more in the original giver: Labour to swim up those streams till you reach the spring; cry­ing, If mercy be so good, Oh what is the God of mercy? Oh that I may come at him! as well as at his mercies, and learn to love God for himself, as well as for his benefits; de­lighting your self in Gods goodness as well as in that of the creatures, Neh. 9.25.

4 Dir. The fourth Di­rection: You may not feed [Page 106] your self without fear, as those in Jud. 12

1. But first, sanctifie it by prayer, 1 Tim. 4. 4, 5. Look on that bread which is not got in an honest Vo­cation, and sanctified by an holy Invocation, to be no wholsome bread, but such as may prove diseases to your body, and sin to your soul: If wicked men say, We will neither eat nor drink till we have killed Paul, Act. 23. 12, then godly men must say, We will neither eat nor drink till we have call'd on God, as 1 Sam. 9. 31. Mark 6.41. & Act. 27. 35. That God may command [Page 107] his blessing (Deut. 28. 8.) upon your Table; that you have your mercies not only with his leave, but also with his love; not only from his hand, but also from his heart; not only out of the Court of Christs general Providence, but also out of the Court of special Favour. 2ly, Feed soberly: sobriety will re­claim you from being ei­ther unseasonable in time, or unreasonable either in matter or measure, either in quantity or quality: 1. Not unseasonable as to time, Eccles. 10. 16; not as luxurious Princes, that serve their bellies in the [Page 108] morning (that golden hour for prayer) before they serve their God; nor as those in Amos 6. 4, 6, that feasted riotously, without laying to heart the affli­ctions of Joseph; while Joseph was in the pit, alas, his brethren pitied him not, Gen. 37. 23. 2ly, Neither must it be unreasonable either for matter or mea­sure; 1. Not for matter or quality, as the rich glutton, that fared deliciously every day, Luk. 16. 19; as pur­ple and silk was his daily clothing, so costly delica­cies was his daily food; but (alas) it was all his heaven he had, as Abraham told [Page 109] him when he was in Hell. You must set a knife to your throat, that is, to your concupiscible appe­tite (which stands more in need of a bridle than a spur) as to those things, Prov. 23. 2, 3, 20: and say with David, Let me not eat of their dainties, Psal. 141. 4. And (with Daniel) re­frain from them for fear of a snare, Dan. 1. 8. Nor 2ly, must it be unreasona­ble for measure or quanti­ty: fulness of bread was Sodoms sin, Ezek. 16. 49, her food was fewel for her lasciviousness; you may not make provision for the flesh, to fulfil the lusts there­of, [Page 110] Rom. 13. ult. then is your fulness an excess when it overcharges you, Luk. 21. 34; and disenables you for the duties of either your general or particu­lar calling. 3ly, When you have eaten and are full, then bless the Lord your God, Deut. 8. 10: when you are as Napthali, sa­tisfied with favour, and filled with the blessings of the Lord, Deut. 33. 23, then give God solemn thanks for all, and be not like prophane Esau, that sat down to eat and drink, and rose up and went his way; never reflecting upon himself, nor blessing God [Page 111] for his mercies; nor like the hog under the apple-tree, that gluts himself with the fruit that falls, but never looks up to the tree from whence they fall. This is not to eat every morsel as dipt in Christs blood, and is strain'd through the Covenant to take off the curse inflicted on all creatures for the first sinner.

The fourth Natural action is clothing your body.

The fourth Natural acti­on is clothing your body; wherein the pride of your heart may deceive you, [Page 112] Obad. 3. Therefore take these Directions.

1. The first Direction: Ponder the Original of your clothing; it was not in the state of innocency, for then was there neither parching heat, nor pinching cold; and nakedness was then no shame but a glo­rious comeliness; shame is the daughter of sin, which brought in the first clo­thing, as well as distempe­rature of air (in heat and cold) the fruits of the fall: Remember that nakedness of the soul brought in the first clothing for the body; so that 'tis but the badg of mans shame, and the token [Page 113] of his rebellion against his Maker; it carries along with it a secret confession of his own guilt. You may not then be proud of your apparel, for that is to be proud of your own shame; no man is proud of a plai­ster on his sore, for that demonstrates there is a wound; no thief is proud of his fetters, for they de­clare he hath offended the law, and that heinously; neither must you be of your garments, which are the cover of your shame, and the sign of your sin.

2. The second Directi­on: Take notice that all your clothing are but bor­rowed [Page 114] things; how do you borrow the skin, hair and wool of bruit beasts (to co­ver your nakedness withal) and what are your silks, but the spittle and excre­ments of a poor worm? all (as it were) the very cast-apparel of unreason­able creatures: Man lives on borrowing, and that from things that are worse than himself in respect of their nature. Therefore you may not be proud of these things that you bor­row; no creature so beg­garly, so needy as man is, in point of clothing; for every creature brings its clothing into the world [Page 115] with it, but you were born a naked creature, and must borrow all to cover you, Ezek. 16. 4. 6, and will you be proud (as the Crow in the fable) of your bor­row'd feathers? you may well know, that your God doth not cover you for any such end.

3. The third Direction, instead of proud reflections on your self, use holy Soli­loquies with your self; saying; 1. I have a naked soul to cover (as well as a naked body) and therefore must look out for the wed­ding garment, to wit, the righteousness of Christ (both imparted and impu­ted); [Page 116] I must put on the Lord Jesus Christ, Rom. 13. 14, that I may not be found naked, Rev. 16. 15; but that I may be comely to God as well as to man. 2ly, The putting off your clothing at night, should mind you of putting off the old man, &c. Eph. 4. 22; and of putting off your tabernacle of corruption, 2 Pet. 1. 14. 2 Cor. 5.2, 3, 4. and then must you go down to the bed of the grave, there to sleep till the morning of the Resurre­ction. 3ly, When you put on your clothing again in the morning, it should mind you, that you must [Page 117] be rais'd out of the bed of the grave, and then cor­ruption shall put on incorrup­tion, and mortality shall be swallow'd up of life, 1 Cor. 15. 53. 2 Cor. 5. 4. If you have put on the new man, the image of God in Christ.

The second sort of Actions are Civil, as your Com­merce and trading with others.

The second sort of Acti­ons are Civil, as your com­merce and trading with o­thers.

1. Direction the first: That you may be kept [Page 118] from sinning herein, get your heart fraught with the fear of God as Joseph, Gen. 42. 18, and Neh. 5.9, 15; those good men had a curb upon them to re­strain them from wrong­ing others; and where this curb is not, men will not stick at any sin, as Gen. 20. 11.

2 Direct. Lay your souls under that command of God in the Old Testament, Levit. 25. 14, [In buying and selling ye shall not op­press one another.] And under that in the New, 1 Thes. 4. 6. [Defraud not one another,] and fall down before the authority of [Page 119] those commands, as one that must give an account of all.

3 Dir. As you are to observe [Gods precepts] so must you [godly presidents] especially that of father Abraham, Gen. 23. 15, [The land is worth 400 shekels] if so, then Abraham can­not be cozened; here is fair dealing from heathens; the seller doth not ask too much, nor doth the buyer bid too little; only one price is pitch'd upon, and paid down, and all is done, for such bargains be made among Christians.

4 Direct. Put your self in your Chapmans stead, [Page 120] and do to him as you would have him do to you in the like case, Mat. 7. 12. Job 16.4: the buyer should put himself in the sellers stead, and the seller in the buyers.

5 Dir. Get your heart weaned from all immode­rate love of the world; the love of money is the root of all evil, 1 Tim. 6. 10; hence comes all co­zenage, supposing that gain is godliness, which is no other than a worshipping of Mammon. View but (in your Contemplations) once a day the joys of Heaven, and 'twill wean you by de­grees from those toys of the earth.

[Page 121] 6 Direct. Esteem highly of honesty and holiness in all actions; and that far a­bove wealth or honour; 'tis indeed wages to itself, Ps. 19. 11, in keeping them there is great reward. But you may say of defrauding, as Gen. 27. 12, It will bring a curse, and not a blessing.

The third sort of Actions are Religious.

The third sort of Acti­ons are Religious, which are either private or pub­lick; the first of which will discover your state best to you; for every man is, what he is in private; [Page 122] and a truly pious soul will be found in Religious acti­ons as well in the shade, as in the Sun; he will make conscience of duty, as well when no body sees him, (for he knows he's always under the all-seeing eye) as when any or many see him; you must go beyond the hypocrite in the pra­ctice of secret duty. As 1, In hearty bewailings of your own imperfections; 2, In hearty bleeding ac­knowledgments of your unkindnesses to Christ, and to his gracious Spirit. 3, In pantings and inquietations of foul after Union and Communion with God. [Page 123] 4, In hungrings and long­ings after spiritual refresh­ment, and transforming of soul in every duty.

The unsound heart is a stranger to those, and to secret addresses to God (or at most, but slight in them if found in that work at all); he is careless in self-examination, cursory in meditation, saint in heart-watchings, and feeble in mortification; but nothing at all in loving and walking with God, and delighting in him. Do you more than he in all these; and be but a good Christian in private duties, and you cannot be a bad one in publick.

[Page 124] 1. More particularly concerning Religious Acti­ons: And,

1. Of Meditation, that most necessary and much neglected duty, this must be (1) your spiritual lad­der (as Jacob had his) whereon you ascend in di­vine Contemplations of the excellency of your blessed and bleeding Saviour, till your heart be ravished therewithal.

2. Meditation must be (2) your spiritual limbeck, whereby the choicest and noblest spirit may be ex­tracted. Oh how this di­vine limbeck will cause tears to distill and drop [Page 125] down into Gods bottle as their Receiver, Psal. 56. 8.

3. The great book of nature (with its three leaves of Heaven, Earth and Sea) as well as the blessed Book of Scripture, may hereby afford you a rich spirit and quintessence. The first leaf of that book, to wit, Heaven, may afford you many divine lectures; as first the purity of Hea­ven may teach you the pu­rity of its Maker, who made it of such pure mat­ter as you behold; and the purity also that ought to be in your heart, that this pure God may dwell in it as in his palace, tem­ple, [Page 126] and lower heaven; yea, and the purity of your life likewise, as becometh one that expects to live for ever in that pure heaven into which no impure thing can ever enter.

4. When you behold, 2ly, the glory and splendor of Heaven, both by night and by day: 1. By night, how it is bespangled with glittering and glorious Stars, then think with your self that this splendid fir­mament (which I be­hold) is but the outside of the palace of God, and the under-seiling only thereof; and if that have so much lu­stre and beauty, how much [Page 127] more hath the inside where the divine transcendent Majesty of the Trinity (with innumerable both of glorious Angels and of glo­rified Saints) shineth forth!

5. And 2ly, by day; when you behold how one Sun makes a most glorious Morning when it ariseth: and when you arise out of your bed, then meditate, Oh what shall the morning of the Resurrection be! 'twill be ten thousand times more glorious, when the Sun of Righteousness shall arise, and with him Myriads of Saints and An­gels (which shall be all se­ven times brighter than the [Page 128] Sun of the firmament. If it be a pleasant thing (as So­lomon telleth you) to be­hold the Sun, then think how 'tis more pleasant (yea and profitable too) for you to behold the Sun of Righteousness; that in his light you may see light, Psal. 36. 9.

6. When you view the changeableness of the face of Heaven, and its out­ward appearance unto you, this may teach you in the third place, that as the Heaven is somtimes bright, and sometimes clouded, not all night, nor all day; the Sun sometimes over-cast with a black cloud, and [Page 129] sometimes breaking out in its splendor and glory; and as the Moon hath her chan­ges & her borrowed light, ruling the night, as the Sun the day, so you may not expect any fixed constancy in any condition upon earth while there is such changeableness in the face of heaven.

7. When you consider (4ly) the firmness of the body of heaven, how it hath continued firm and unworn (notwithstanding its motion, (which wears all other things) is with in­credible swiftness) from the Creation of the World, then did the Lord spread [Page 130] out that heaven like a cur­tain, and it hath continued spread for almost six thou­sand years, yet not one hole can be discerned in that curtain to this day: Oh how may this teach you, the unchangeableness of God who was the Crea­tor and is the upholder of Heaven, and what a safe place heaven is, to lay up your treasure in, so far out of the reach of all rust and robbery.

The second leaf in the book of Nature is (1.) the Earth, which the Heaven oft hears, and waters with showers of blessing; some­times God stops up those [Page 131] of heaven, and sometimes he opens them. Speak to the earth and it shall teach you, Job 12.8. How the clouds are Gods watering pot, and his spunges which he squee­zes with a gentle hand, that the rain may softly descend and drop fatness upon the furrows of the earth. Con­sider, Oh what dependen­cy hath man upon God! the rain hath no father but God; the vanities of the Gentiles cannot give rain, Jer. 14. 22.

2. Meditate how the air blows upon the earth, yet is invisible; and al­though it be so, yet is it the preserver of your life, [Page 132] which is nothing but a va­pour, and a little warm breath turned up and down the nostrils: how may this put you in mind of the in­visible God, who filleth all things; and in whom you live, move, and have your being?

3. When you consider how the Earth hangeth in the midst of the air (poi­zed equally every way) and yet not reeled out of its place this five thousand years and upward, notwith­standing the hideous tem­pests that hath been upon it, and the dreadful Earth­quakes that hath been within it; Psal. 104. 5, 6, [Page 133] God laid the foundations of the earth, that it cannot be removed for ever. And he hangeth the earth upon no­thing, Job 26. 7. Now if the whole massy body of the Earth hang so steadily and stedfastly upon the powerful precept of God; O then bethink your self, how firmly you ought to hang upon the precious promise of God both for your safety in this world, and for your salvation in the world to come.

4. Behold the fruits of the Earth, and consider, that a woman when about fifty years of age is past child-bearing; yet this great [Page 134] mother (the Earth) though she be above five thousand years old, is not past fruit-bearing still; and whence comes it but from the word of the great Jehovah? Seed-time and harvest shall not cease, Gen. 8. 22. You see the Earth is yearly loaden with fruit, Oh then con­sider what are the riches of the Throne of God, if there be so much upon his footstool; say also within your self, doth your ground and your garden answer your expectation, and shall not you the expectation of your God, he will have his visiting time, Cant. 6. 11. and will come with his [Page 135] basket upon his arm to ga­ther the fruit of his Vine-yard; if he find none to fill his basket, he will lay down his basket, and take up his axe and cut you down, that you may not cumber the ground any more.

5. Your beholding of the grass of the field, (while you are walking ro meditate there as Isaac did, Gen. 24. 63.) may mind you of your mortality, and of your withering conditi­on; All flesh is grass, Isa. 40. 6, 7. that grass which the sythe cuts not down in Summer while 'tis young and juicy, the sharp frosts of an hard Winter will wi­ther [Page 136] away; so though you escape the sythe of death in the summer of your youth (while your bones are full of marrow, and your veins of blood) yet the winter of old age will wither you.

6. When you behold that variety of trees, it may teach you the difference a­mong men; some are wild trees, trees of the wood (that is, out of the Church) whose fruit be crabs and acorns, mask for hogs, not meat and medicine for men, as Ezek. 47. 12. Others are trees of Righteousness, planted and watered by the Lord, Isa. 61. 3. as the other by the Devil; and [Page 137] thus ordinary objects (as birds and beasts, &c.) may be hallowed to an heaven­ly end. The ox knows his owner, the swallow her season.

1. The third leaf in the book of Nature is the Sea, the great and wide Ocean, which yet is but as a babe in the hands of the great God, and as a little Infant in swadling bands, Job 38. 9. If you or any that are near or dear to you, be con­cern'd at Sea, Oh how may this consideration comfort you, that your God can as easily rule and repress the unruly Ocean, as the mo­ther doth her tender suck­ling, [Page 138] when it is swadled up by her hands; 'tis the work of the Almighty to set bounds to that raging Ele­ment, Job 38. 9, 10.

2. Thus also it may mind you, that though the Dra­gon cast forth flouds to drown the man-child, Rev. 12. 15. and though the wa­ters of affliction do rise & rage against the Church and children of God, yet at the rebuke of your God the waters shall be abated, and the dry land shall ap­pear, Gen. 1.9. & 8. 3. and the Ship (the Church) shall come safe to shore, what­ever contrary wind she meets with in the world, [Page 139] Mat. 8. 26. & 14. 24.

3. The continual fluctu­ation of the Sea in its be­ing tossed with tempests to keep it from stinking, like a standing pool, which, if so, would destroy the Earth: This may teach you the wisdom of God in order­ing all things, in sending tides and winds to toss the waters, and to make them some out their mire and dirt, Isa. 57. 20. and so keep them from corrupti­on; and likewise, how needful it is for you to be afflicted, and to be poured from vessel to vessel, that you may not settle upon the lees as Moab did, Jer. 48. 11.

[Page 140] 4. Oh the divine Medi­tations that holy David had on this subject of the Sea in Psal. 107.23, 24, &c. (although his concernments lay very little in that Ele­ment, as he had done be­fore in looking upon the heavens, Psal. 19. 1. & 8. 3.) look upon all with Da­vids spectacles and spirit, and the Sea (as well as hea­ven and earth) will afford you many divine Instructi­ons.

It will teach you, (1) that your heart (like Reu­ben) is as unstable as wa­ter for God, and God lives, Gen. 49. 4. (2) That the Lord sitteth upon the [Page 141] floods, Psal. 29. 10. and rules for ever all the flu­ctuations of your and the Churches afflictons, God sits, when they flote and fly away. (3) That Merchants and Mariners (in their tra­ding and trafficking by Sea) hang both their safety and success upon a few Ropes, or rather upon a special immediate hand of Gods providence. (4) That they which go down into the deep see such wonders of the Lord as may convince the worst Atheist in the world; first, as the ebbing and flowing of the Sea, which (should it always flow) would soon overflow [Page 142] this Island, if the hand of the Lord did not command it back by its ebb. 2. As that it should not swell a­bove its banks, and break its swadling bands, by the fall­ing and flowing of so many great rivers into it. 3. As the saltness of its waters, although all those mighty rivers that flow into it be fresh, and the innumerable company of fish in it be all fresh also. 4. As those trade-winds that lay upon the face of the Sea to fur­ther Navigation every way; with many other wonders.

1. Thus far of occasion­al Meditation upon the book of Nature; there is [Page 143] also Meditation appointed upon the book of Scrip­ture, which you must be acquainted with, as far ex­ceeding the other; for the book of Nature though ne­ver so diligently read over, yet will it not bring you to the saving knowledg of God in Christ, nor through­ly furnish you for every good work; but the book of Scripture is a larger field, furnished with all sorts of spiritual and fra­grant flowers, whereupon you may freely feed your best thoughts without ever hauseating. If you can but unclasp the tables of your own heart, (when you un­clasp [Page 144] your Bible) a praying heart can never want a profitable subject; Oh let it not please you, that car­nal hearts can think of things below, not only an hour, a day, a week, a month, but even a whole year without weariness, and that to think on Gods name, Mal. 3. 17. should weary you so soon.

2. This second sort of Meditation is a set and so­lemn acting of all the facul­ties of the soul upon some chosen subject till you can extract some sweet and soul-ravishing thoughts out of your own heart there­by; your subject or mat­ter [Page 145] of meditation must be some scriptural truth, such as are summarily compre­hended in Phil. 4. 8. (that little Bible), Whatsoever things are true, whatsoever things are honest, whatsoe­ver things are just, whatso­ever things are pure, whatso­ever things are lovely, what­soever things are of good report; if there be any ver­tue, if there be any praise, think on these things. In that one verse is contained the whole duty of man, the good and the all of man, Eccles. 12. 13. Mic. 6. 8.

The second Religious Action is Prayer, which [Page 146] well follows Meditation; for as, 1. Meditation is a blessed beginning to pray­er, so prayer is a blessed conclusion of meditation, and therefore is the double reading of Gen. 24. 63. Isaac went out to meditate, or he went out to pray. So then, when your heart is well warmed with the An­gelical duty of Meditation, then fall upon the Evange­lical duty of Prayer, then tender and render your ho­mage to the God of all your mercies, crying with David, Oh the God of my mercies, Psal. 59. 10.

2. You must know, that Prayer is the pouring out [Page 147] of the heart to God, Psal. 62. 8. 'Tis not the pouring out of your speech, but of your spirit unto the Lord. God looks not so much at what you do, as with what spirit you do for him; you must serve God with your spirit in the Gospel of his Son, Rom. 1. 9. not rest­ing in a bare gift of prayer, without the grace of pray­er, Zach. 12. 10. you may not fetch materials or abili­ties for this work from your self, but you must pray in the Holy Ghost, Jud. v. 20. Rom. 8.26. The lifting up of your own tools upon Gods Altar will not polish, but pollute [Page 148] it, Exod. 20. ult. That ear­nestness in prayer which flows meerly from a natu­ral spirit, is but the cry of the creature, and not the groans of that holy Spirit which helps our infirmi­ties; but expressions with­out impressions.

3. You must pray that God may rebuke Satan that resists you in prayer; watch the adversary that watches you, and watch your own heart likewise, which will not only hang off from this work, but will also conspire with Sa­tan to give you distur­bance, when you are brea­thing out your desires into [Page 149] your fathers bosom, and sending this winged mes­senger to him: you will find it hard to serve the Lord (in this duty) with­out distraction, as 1 Cor. 7. 35. No enemy like one treacherous within.

4. Take heed of forma­lity in this duty; as a Mu­sicians fingers will run over such a song as he hath of­ten played, although his mind (all the while) be em­ployed about other things; so many run over such a prayer as they have often used, yet their hearts are roving (all the time) about other things. God requires the strength of your affe­ctions [Page 150] in his service; every offering must be made by fire, if of a sweet favour to the Lord, Levit. 1.9, 13, 17. yea your self, as well as your sacrifice, must be salted with fire, Mark 6.49. David prayed and cryed with his whole heart, Psal. 119. 58, 145. Sampson bows himself with all his might at the pillars of Da­gons Temple, Judg. 16. 30. and have not you the strong-holds of sin in you to be pull'd down by prayer. You must go to prayer as the Sun in its strength, Judg. 5.31. and come to God as a Prince, Job 31. 37. the Sun in his [Page 151] might doth disperse clouds that would darken it; and a princely spirit to wrestle with God, as Jacob, hath power with God, and pre­vaileth for the blessing: to put off God with cold formal devotion, is the epi­demical disease of all Chri­stendom.

5. Be not regardless a­bout the returns of your prayers, nor careless of the event and issue of them; be not like those Archers that shoot not at a mark, but at rovers, at random, never observing where their arrows fall. Spiritual prayers are the arrows of Gods deliverance, 2 King. [Page 152] 13. 16, 17. Prayer is like the bow of Ionathan, 2 Sam. 1.22. it never returns emp­ty. If you dare be careless in asking, how can you wonder that God is care­less in answering.

6. Be clothed with Hu­mility while you are in prayer to God: he that re­sists the proud gives grace to the humble. In order hereto, get the majesty of the great God (with whom you have to do therein), wrought kindly upon your heart, till you know (a­right) your distance, not only your natural distance 'twixt God and you, as you are a creature; but especi­ally [Page 153] your moral distance 'twixt God and you as you are a sinner.

In the third place I shall add but one Religious Acti­on more, to wit, 1. the Ob­servation of the Sabbath, which yet is, instar omnium, wherein all religious acti­ons be summarily compre­hended. You must look up­on the Sabbath as the Epi­tome and Compendium of all Religion, having all the priviledges that commend the most substantial pre­cepts in Scripture to us, as 1. its frequent mentioning (almost) in every book of the Bible. 2. Gods inte­rest (after a special man­ner) [Page 154] in it, 'tis frequently call'd [His] Sabbath. And 3ly, 'tis called a special gift and favour of God to his people, Exod. 16. 29. Ezek. 20. 12. Neh. 9. 14. 'Tis a great favour of God that it is given to you.

2. Therefore you must remember to keep it holy, Exod. 20. 8. (it may be read thus), Remember to keep holy a day of rest un­to me, six days shalt thou labour, but a seventh day is the Sabbath of the Lord thy God. The very Pre­face [Remember] which none of the other Com­mands have, instructs you, how weighty and necessary [Page 155] this duty is, (which you are prone to forget.

3. That you may keep it holy, you must (in the first place) have an high and ho­ly estimation of it; the phrase is, He that esteemeth a day, and he that regardeth a day, Rom. 14. 5, 6. You must have an high regard for it, and esteem it honour­able, Isa. 58. 13. as the day which the Lord hath made, Psal. 118. 12. (this Christ applys to the day of his Resurrection, Mat. 21. 24.) How can it but be an honourable day to you which the Lord your God hath sanctified for you. 2ly, As you must have an [Page 156] holy estimation of it, so you must make an holy preparation for it; you must prepare to meet your God, Amos 4. 12, as the Bride prepares her self to meet her bride-groom; how did Ruth wash her self, and anoint her, and put on her best raiment, that she might become amiable and accep­table to Boaz? Ruth 3. 3. how much more should you be purified for the King of Kings, and Lord of Lords. The Jews had a preparation for the Passe­over, Joh. 19.42. you must make preparation for the Sabbath, the want of which may hinder your souls of a [Page 157] Sabbath-blessing, as (no doubt) it has done. 3ly, You must keep it holy by an ho­ly observation of it, in u­sing all holy means, and do­ing all holy duties (both private and publick) all the whole day.

4. Be sure it be a desira­ble day to you as well as holy and honourable; it should be the desire of days. You should cry (with that good man) to it in the morning of the Sabbath, Come my bride of days, thou art welcome; and with David say, Oh, when shall I come and appear before my God? Psal. 42.2. where are your pantings and palpita­tions [Page 158] of heart after an en­joyment of Gods Sabbath. You have six days to pro­vide for the worser part, and but one for the better, how careful are you all the six days for the beast in you, Oh be not careless upon that one day for the Angel in you.

5. Let not your hold go of any one precious Sab­bath, without some sweet refreshment to your soul, as well as rest to your bo­dy; 'tis said, Exod. 31. 17. the Lord rested and was re­freshed; is it so with you? do you find any rest for your wandring thoughts, and any refreshing for your [Page 159] feeble spirit? account it a very great loss to lose one Sabbath-day without some advantage and growth: Oh what a God-blessing heart should you have, that God should give you such a day, and call upon you also (and that often) to observe that day, and that not for any advantage to himself, (for your goodness extends not to God, Psal. 16. 3. though his doth to you), but all for your own good. This ob­liges you to be careful and conscientious in the im­provement of the day, and honouring the Son with his day under the Gospel, as they honor'd the Father with