Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	good_a	lord_n	2,726	5	3.8026	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03695	Life and death Foure sermons. The first two, of our preparation to death; and expectation of death. The last two, of place, and the iudgement after death. Also points of instruction for the ignorant, with an examination before our comming to the Lords table, and a short direction for spending of time well. By Robert Horne. Auspice Christo.	Horne, Robert, 1565-1640.; Horne, Robert, 1565-1640. Points of instruction for the ignorant. aut	1613 (1613)	STC 13822.5; ESTC S118515	156,767	464

waues they came to Christ awoke him saying Master saue v● wee parish Mat. 8.24.25 But they had Christ with them in the Ship But some thinke not of Christ to awake him to their saluation being strangers to God through the ignorance that is in them til the ship of their body tossed with the tempests of their last sicknesse bee readie to sinke into death and by many leakes and wearings beginne to receiue into their soules that dead sea that must needs drown them in perditiō destruction before the Lord for euer For how many thus think of him till they can thinke no longer how many begin to liue that is truely to liue till they be readie to die and how many call to minde that Time of Times till there be no more time at least to them till that last time and houre of the day come vnto them in the which they must come to the barre to receiue their doome and iudgement The reason of all this backwardnesse to a new life in the feare of God is mens ouer-hungrie desire to follow those pleasures of sinne into which Satan putteth himselfe as he did into the Serpent to beguile Heue The subtile enemie knoweth with what bait to take a worldling to all forgetfulnes of God and of the iudgement to come And therefore as the hunter minding to take the Tygres young one is said to set vp certaine looking glasses in the Tygres way that is in the way that she passeth to seek her straying brood that finding in such glasses a perfect resemblance of her selfe the same may cause her to leaue the pursuit and to loose her whelpe So this old huntsman Satan obseruing what care man ought to haue which care but few men haue to saue from hell and destruction his stray soule doth set many goodly shewes or false glasses of pleasures which seeme but are not in the way of his Christian walke that by holding his sight in these deere-prized delights he may more willingly leaue the care of that one thing which is necessarie the saluation of his soule Therefore that wee may not bee taken in this Hunters snare our short life should be often thought of When we goe to bed we should remember our graue and when wee rise in the morning consider that we shall rise out of the graue of the earth at the last day With this key of meditation we should open the day and shut in the night And what befalleth others in the dust of their bodies we should thinke must come to vs we cannot tell how soone in our owne dust mortality Here therefore as the third Captaine sent from the King of Israel to Eliah to bring him and perceiuing that the other two Captains with their fifties were deuoured with fire from heauen at the request of Eliah grew wife by their experience and therefore fell downe and besought fauour for himselfe and his fiftie 2. King 1.13 So we seeing or hearing of so many fifties young and old that in these late yeares of mortalitie haue ended their liues in a fire of pestilence sent from the Lord should make supplication day and night not as that Captaine to the man of God but as true Christians to the man and God Christ Iesu that our liues deathes may be precious in his eyes and that we may not forget that what is done to others may come to vs. And if God haue knocked by many infirmities as by so many messengers at the doore of our fraile bodies wee should not def●●re then chiefly to open to him by present repentance lest he breake in by incurable plagues and make his way by our certain destruction death remedilesse An apologie or defence of those good Christians Vse 3 who considering the vncertaintie and shortnesse of Mans time redeeme as much as may be of it into the band and to the glorie of Him that made and is owner of all their daies in a care of his seruice They know that Satan is a great gainer by the waste of time and that contrarily they shall gaine and Satan be looser by a wise redeeming of their few daies for good duties and therefore they care not to buie time with any redemption temporall so they may haue store of it for the markets of godlinesse and thefeare of the Lord. This would be well obserued for it sheweth the reason why the godly haue so great comfort in their short time and the wicked no true comfort in their few euill daies and so much horror at the end of them when they goe from their house to graue The godly haue much pleasure in their short though troublesom life because they haue bestowed it well and because they are become by such redemption of time citizens in title of a citie that cannot be shaken And therefore though their time bee short their short time here is very comfortable vnto them seeing as Noahs dou● vpon the waters they waite daily till God open the window of his heauenly Arke to take them to rest from their labors The wicked who haue spent their short time euil must needs greatly feare at the end of their short time seeing when they see death they may doubt if it be peace hauing neuer yet loued the God of peace 2. King 9.22 The righteous are in the world as the Israelites in Babylon who beeing captiues in this prison of life care not how soone they bee deliuered that they may sing the songs of the Lord in their owne Land Psal 137.4 The wicked like spirituall Babylonians and as men at home in their owne naturall soile desire no other life and know no better and therefore it exceedingly grieueth them so soone to depart from this and so much against their wils To the godly by reason of good houres well employed 1. Cor. 15. death is the last enemie and to the wicked by their prophane life the first Gods Children count nothing their own here euerie day they gather Manna and haue but from hand to mouth till the long Sabbath come when they shall eate the fruites of the land of heauen Therefore their losse is nothing when they haue lost all here onely they loose miserie and finde saluation and what losse is that Surely such as they are glad of and the sooner they make the change the better for them The worlds children are here at home in their Mothers lappe here they haue their pleasure Luk. 16.25 and receiue their portion hauing great things for themselues and to leaue to their Babes when they are gone Here they wasted time the fairest and best part of it vpon their profits and lusts and little of it they bestowed if any of it well and what maruel then if they cry out to come to their account for time so precious so much abused The godly because their affection is to do good and God doth so mercifully blesse them that they constantly and heartily doe it therefore they are and

leasure to liue well but flit from sinne to sinne as the flye skippeth from dish to dish till they be taken with the sweet meate of sin in their mouth and there bee no place to repentan●● Let such consider that the custome of sinne causeth a hardning in sin For so the Apostle speaketh thou after thine hardnesse and heart that cannot repent heapest vnto thy self● wrath against the day of wrath Rom. 2.5 and let them remember that custome will adde to nature and turne it vnto it selfe Which is the cause that a Preacher shall as soone take Nature from a man by his words as sinne to which hee is accustomed Besides Sathan is not easily cast our where hee hath long dwelt and if Sathan be in sinne will not be out if Sathan haue possession sinne that attends vpon him will not loose possession if one dwell in vs both as well as one wil and must dwell in vs. So much for the Wisemans exhortation his reasons follow Whiles the euill dayes come not c. These are the reasons for which Salomon would haue his young man not to put of in the age of youth which is most prime and teachable the remembrance spoken of And they are taken from the many infirmities and withdrawings that are to bee found in old age when youth is abused as much as if Salomon should haue said Well my sonne thou art now yong lustie and actiue of good apprehension and sharpe conceite indued with fresh and strong faculties of wit and remembrance thy feete are nimble thy sight is good and thy hearing perfect now therfore serue God whiles thou maist the time may come when thou wilt be old weake and sickely dull in apprehending and of bad capacitie and remembrance without a good legge to bring thee to church without a good eare to heare at Church and either without all eies or darke sighted and so not able to reade or not able to reade long nor a good letter but through spectacles then it will be too late to doe any good seruice to God thy Creator This I take to be the Wise 〈◊〉 meaning in these words and the doctrine from hence is Doctr. Old age is no fit time wherein to begin godlinesse when the gay and fresh age of youth hath beene consumed in vanities The Israelites are complained of by the Lord in Malachy That they offered the blind for sacrifice and the lame and sicke for a● hallowed thing Mal. 1.8 He that would not haue a beast that had no eyes in his seruice would haue the● whiles thou hast eyes to serue him The sicke and the lame were no good offerings then and bee they good ware now in the sicke and lame bodie of a man that hath desperately put off his turning to God till he can neither draw winde nor legge Moses knew this and therefore bore this burthen yong and while his legges were able to beare him For the Text saith That when he was come to age hee refused to be called the sonne of Pharaohs daughter that is would not liue in delicacies while he had strength to liue vnto God Heb. 11.24.25.26 Ioseph also in his beautie and faire person turned his back to his tempting Mistresse and his face to the Lord. Gen. 39.10.12 He would not put off to serue God till old age had made choppes to his beautifull face and till his skin was withered Iosiah a good King in the eight yeare of his raigne and sixteene of his age when he was yet a Child began to seeke after the God of Dauid his Father and in the twelfth yeare of his raigne and twentieth of his age made a famous reformation 2. Chro. 34.3.4.5.6 What so soone and so young So saith the Scripture and so it was without controuersie For Gods Children take the good daies of youth for good duties and not the euill of sickly and saplesse old age for them as commonly the worlds children doe Samuel serued God in his minoritie and grew in spirit as hee shotte vp in yeares Samuel was a good man and the better be●●●● a good yong man The reasons Repentance as it can neuer come too soone where sinne is gone before so it must needes with much adoe and not without some speciall worke of God ouertake so many sinnes of youth and manhood so farre and much before it Secondly old age is full of wearinesse and trouble and where wee haue elbow-roome in youth we cannot turne vs in old age Perhaps wee shall neither heare nor see nor go nor sit without paine and torment in all parts and is this a fit condition of life and age of time to serue God in Or doe we thinke seeing wee will not know God in youth that he wil know vs at these yeares and in this case and state A reproofe therefore to those who bestow on Sathan the beauty Vse 1 strength and freshnesse of youth and offer to God the wrinckles weakenesse and foule hue of old age Or when they haue giuen away the flower of their yong yeeres to Gods enemie offer to God who will haue the first and deserues the best the dregges and leauings To such I say if thou wilt not know God in thy youth hee will neuer know thee for ought thou knowest when thou art gray-headed If as hath been said thou wilt not giue him the yong and sound and that which is without blemish he will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend nor dare offer to his Prince If thou wilt not when thou art quick-witted when thou art come to yeares of dotage hee will not If thou wilt not beare him in his day thou shalt cry in thy day that is in the euill day and not be heard Prou. 1.28 It is too late to sowe when thy fruit should be in and no time to leaue sinne when sinne must leaue thee An instruction Vse 2 not to trust to the broken staffe of old age for being holy as wee are called to holinesse 1. Thess 4.7 but in the daies of our youth as the yeares of plentie to prouide with Ioseph in Egypt for a famine of hearing a famine that may come by infirmitie of yeares Gen. 41.49 For holinesse is a gift and the grace of holinesse is the gift of God Psal 51.10 Now a gift must bee taken when it is offered It is offered to day to day if you will heare his voice Psal 95.7 And therefore we may not come for it many yeares hence being promised to day What folly is it to challenge it thirty or forty yeares hereafter But if men haue neglected in their youth thus to remember God it is high time in their age to remember him Which would bee considered of those who haue already put foot within the dores of that age in the which the Almond tree flourisheth the haires are turned white to the haruest of death Eccl. 12.5 For is it not time for

are reputed seruants in Egypt and strangers in the wildernesse being vnhappy to wit in the opinion of worldly men till they come into their happy land and receiue those mansions which are prepared for them The wicked because they serue sinne in their members and short time are happie till they die being for that Lords in Egypt and Citizens here Here in pleasures after death in torments Here Lords of the earth hereafter brands of hell No maruell then if short life trouble the wicked as it comforteth the godly That which is added by Iob to his time of attendance followeth All Iob saith that hee would waite all his daies because he knew not the day nor houre when God would command his apparence by death and send him to his dust As if he should haue said Of my departure hence I know not the day nor houre or I know not when I shall die 1. Pet. 1.17 and therefore euery day shal be as my dying day and I will liue in continuall expectation of that which will come I know not how soone Doctr. This is the meaning And the point taught is though there bee nothing more certaine then death yet nothing is more vncertaine to vs then the houre in which we shall die For this cause the day of the generall as likewise the day of our particular iudgement in death is said to come suddenly vpon worldlings as the snare vpon the bird which commeth when it is not looked for Luke 21.35 And Mathew to shew how little wee know the comming of it till it come compareth it to a Master from home who returneth to his house in a day that the seruants looke not for him and in an houre that they are not ware of Mat. 24.50 And in the 43. verse of the same Chapter he compareth it to a thiefe in the night For as a thiefe giueth no warning so no more doth stealing death He that keepeth the house knoweth not when the thiefe will come and hee that looketh for death knoweth not when he shall die 1. Thes 5.2 The reasons If we knew the day of our death we would put off all till the comming of that day Secondly as it is the glorie of a King to know some things that no man else can know so it is a part of Gods glorie to hide from men and Angels the particular houres of mans death and this worlds doome which hee hath closed vp with the seale of secrecie and put in his owne power Now God will giue no part of his glorie to 〈◊〉 Thirdly if we knew the houre or certaine time of our death it would giue vs too great boldnesse to wallow in sinne till that time or houre came The whorish woman because she knew the rust time when her husband would returne who went into a far countrie did by such a certaine knowledge of the appointed time of his comming backe the more liberally poure out her soule to vice wantonnesse Prou. 7.20 Therefore it is counsell to vs when wee shall die that all the dayes of our appointed time we may wait for this day and in all our time looke for this last time To make good vse of this point Vse we must account of euery presēt day as the day of our death so liue now as if we were now dying doe those good duties euery day that wee would bee found doing at our last houre of the day Death doth come suddenly to many so it may to vs and some who haue promised to themselues many yeeres and long life haue not had a minute of warning giuen them to cal for mercie The houses of their bodies were presently digged thorow when they iudged their time endlesse and when they thought to haue runne a long race of scores Iob. 21.23.24.25 their graues haue met them in their setting out and they haue ended their act before they had plaide one full part on their stage The consideration hereof should make vs carefull to doe good while we haue time seeing we are so vnsure of it Gal. 6.10 The time of making peace with our Aduersarie is while wee are in the way Math. 5.25 And because we know not the day we should watch by doing good euerie day sitting with Abraham in our Tent doore Gen. 18.1 And watching death that watcheth vs. One light before doth more good then many carried after So one fore-thought is better then twentie after wits Death looketh for vs euerie where therfore as one saith wee should euery where looke for him Luke 12.35.36 But further to incite vs to this Christian watch let vs remember that where the tree falleth there it lieth in the East of life or West of second death where the Sunne of peace setteth vpon reprobates for euer Eccles 11.3 As the last day of our life leaueth vs so shall that last day the day of Christs comming August finde vs. How good were it therefore before we runne into desperate arrierages to cast our billes of account the rather because wee shall bee warned out of our office we know not how soone Luke 16.2 Some Emperors among the Heathen were woont as bookes say to bee crowned ouer the sepulchers and graues of dead men to teach them by the certaine but vnknowne end of their short life to vse their great roomes as men that must one day be as they then were whose graues they trode vpon The old Saints who liued in a continuall meditation of their short and vncertaine time were wont alway like wise Merchants to thinke of their returne homeward And therefore tooke vp their treasure by billes of paiment not where they were but where they would bee and meant to make their long aboad that is meant to be for euer And the Philosophers who saw not beyond the clouds of humane reason when they perceiued how much men did decline by course of yeares and wastes of time were woont to say that the life of a wise man was nothing but a continuall meditation of death And were it no more but that it is enacted as by an euerlasting Parliament that all must once die Heb. 9.27 This were inough to cast a cloud yea a whol dark sky ouer the fairest day we see here and passe in our fairest pleasures But when we shall consider that after death commeth the iudgement it must needes moue vs to turne our laughter into mourning and to thinke how to liue and die well in so short and certaine but vncertain time of our expectation of such a day a day of such dread and tertour to carelesse liuers a black hideous and dismall day But carelesse persons like those officers in the Kings house who hauing their allowance of lights consume them in wantonnesse and goe to bed in the dark doe consume on their lusts those good graces as it were lights which they haue receiued for saluation from the father of lights Iam. 4.3 which is cause that when their bodies must goe to

by the preaching of the word Rom. 10.14.17 Acts 8.28 34.35.37 Iohn 16.23.24 Pron 29.18 Rom. 4.11 and it is confirmed by the same meanes as also by the reading of the word and the reuerent vse of praier and Sacraments What is Praier A speech to God through Christ Iohn 16.23 Iames 1.6 Phil. 4.6 with faith whereby I aske graces wanting and giue thanks for benefits receiued What is a Sacrament A visible seale of the Gospell fully assuring the faithfull of Christ by two effectuall instruments of grace Rom. 4.11 Gen. 17.11 1. Cor. 11.25 Then there be two Sacraments Yea. Which are they Baptisme 1. Cor. 10.1.2 12.13 and the Lords Supper What is Baptisme A seale of our entrance into the name that is Tit. 3.5 Matt● 28 19. Ephes 5.26 Church and couenant of Christ by washing with water What doth washing with water signifie in Baptisme That the blood of Christ washeth away sinne Coloss 2.11 12.13 Apoc. 1.5 1. Iohn 1.7 as water doth bodily filthinesse So much for Baptisme what is the Lords Supper A seale of our continuance and nourishment in Christ 1. Cor. 10.16 11.24.26 Ioh. 8.55 signified by Bread and Wine So much for Mans recouery to saluation what is his duty for it Psa 50.23 17● 12.13 P●m. 1.21 True thankefulnesse Wherein standeth that In new obedience which is Ephes 4.23.24 1. Pet. 1 15 18 Luke 1 74.75 Rom. 6.1.2.3.4 Galat. 1 6 Luke 1.6 Acts. 24.16 Tit. 2.11.12 1. Cor. 7.17 that man carry in his heart a constant purpose not to serue sinne any more and withall endeauour in his whole life to please God in all his commandements doing his dutie in his calling to God and man ECCLES 12.13 Let vs heare the end of all feare God and keepe his Commandements for this is the whole duty of Man An examination before our comming to the Lords table WHat do you cal the Sacrament of the Lords Supper Our growing vp with Christ by faith Ephes 4.15.16 1. Cor. 10.16 Math. 26.27 resembled in visible signes effectuall seales of bread and wine In comming to this Sacrament what is to bee considered by euery well prepared communicant The doctrine thereof and our endes of comming to it What say you of the Doctrine It is seene in the nature of the signes which are made Sacraments or in their vses What say you of the nature of the signes Their nature is to be seales of the body and blood of Christ Matth. 26.26.28 that is of the fruits of the same offered to vs by faith Where haue you the seale of Christs bodie In the bread Math. 26 2● Where of his blood In the Wine Math. 26.27 So much for the nature of the signes what say you of their vses They be such as concerne the Bread and Wine What is that cōcerneth the bread It is that which is feene in the breaking and giuing or in the receiuing and eating of it What doth the breaking of bread signifie The wounding and breaking of the flesh of Christ for vs. Isai 53.5 1. Cor. 11.24 What doth the giuing of it signifie The giuing of Christ the true bread Iohn 6.51 1. Cor. 11.24 for our spirituall nourishment What doth the receiuing of the bread signifie The receiuing of Christ with the hand of faith in our hearts Iohn 1.12 Ephes 3.17 as wee receiue the bread with our bodily hands Who are reprooued heere The Papists who say and beleeue that the substance of the bread is turned into the naturall body of Christ Bellarm. tem 2. text cont gen de sacr Euch. lib. 3. cap. 18. c. and that the people carnally receiue and eat their Maker What say you against this grosse opinion That a true naturall body such as Christs is Matth. 28.6 26.11 Heb. 10.13 Acts 3.21 1. Thess 4.16 cannot bee in two places at one and the same time to wit in heauen and bodily in the Sacrament So much for receiuing what doth the ea●ting of the bread signifie That as bread doth nourish our temporall and corporall life Iohn 6.54 so this is a Sacrament of our eternall nourishment in the life to come and of our spirituall in this life of grace which we haue heere So much for the vses of the bread what be they of the Wine They bee seene in the pouring out and giuing or in the receiuing and drinking of it What doth the pouring out of the Wine signifie The powring of the blood out of his holy body for our sinnes Matth. 26.28 1. Cor. 11.25 What doth the giuing of the Wine signifie Our full nourishment in Christ offered not in his body onely Iohn 6. ●5 Psal 104.15 but in his sauing blood What doth this teach That the Papists did and stil do 1. Cor. 11.25 Bellarm● Tom 2. tert comtr gen lib. 4 cap. 22. de Eutharqst c. with iniurious sacriledge detract from our assurance and Gods goodnesse one great helpe of our faith by taking from the common people the vse of the Cup. Somuch for giuing what doth the receiuing of the Wine signifie That possession is taken of whole Christ 1. Cor. 10.16 Iohn 6.56 1. Cor. 10.3.4 while after the receiuing of the bread wee by faith open our hearts as vessels to receiue the trickling drops of his blood that nothing be lost What doth the drinking of the wine signifie The applying of the comforts of Christs passion to our drooping soules Galat. 6.14 Phil. 3.8.9 as Wine reioiceth the heart of Man So much of the doctrine of the Sacrament what say you of our ends of comming to it They be before or in our comming What is that which is before our comming Our end before our comming is to satisfie the earnest desire that we haue Acts 8.6 ●●h 7.37.38 or should haue of receiuing the promises of God vnder seale What bee the endes in our comming Such as testifie our gifts or receipts What be our guifts Such as we giue to Christ the head or to the Church his mēbers What giue you to Christ the head A heart well examined concerning our estate before wee come 1. Cor. 1● 28 Luke 15.21 Math. 8.8 seriously meditating on Gods goodnesse in Christ and our own great vnworthinesse when wee are come What else An humble oblatiō of our selues Rom. 12.1 soules and bodies to him with thankesgiuing at our departure Wherein standeth the hearts examination In the examining of our knowledge faith loue repentance 1. Cor. 11.29 2. Cor. 13.5 Matth. 22.12 Eph. 4.28 Rom. 1 21. Heb. 13.18 thankefulnesse and works of our particular callings So much for that you giue to Christ the head what giue you to the Church his members A fellow-stone in the spirituall building 1. Cor. 10.17 12.13.14 Ephes 2.21.22 Ephes 4 12 16 that is a member to help to make perfect the body of Christ What doth this teach

her ability thereunto What be the childrens duties They bee such as they owe to their Parents or one to another What duties doe they owe to their Parents They owe them reuerence in their hearts obedience Leuit. 19.3 Ephes 6 1 1. Tim. 5 4 Gen. 47 12 in their deedes and when their parents shall be in yeeres and neede it is their dutie if they haue wherewith to nourish them What duties doe they owe one to another To loue as brethren and not to fall out Psal 133.1 Gen. 45.24 What duties doe Masters owe They concerue Religion Genes 18.19 Coloss 4.1 1. Tim. 5.8 Prou. 31 15 and so they must help them to God by their instruction and the care of their soules or they respect their life heere and so paying them their wages iustly they must make honest prouision for them What duties do seruants owe In singlenesse of heart Ephes 6 6 Tit. 2 9 14 1. Pet. 2.18 and all good faithfulnesse they must doe their masters worke be true vnto him and seeke to please him though he be froward So much for our thankefulnes to God expressed in our words deeds for our duties the morning before our work in praier and praises what duties doe we owe that day after They be duties such as are between or after our work at night What must we do between our work It concerneth our refreshings or recreation What must we do at our refreshings Pray before meat for Gods blessing 1. Tim. 4 4 5 giue thanks after Coloss 3.17 1. Cor. 10.31 Math. 16.30 Act. 10.10 Luke 21.34 Exod. 32.6 for Gods blessings vsing the same for strength or honest delight and no way for excesse or drunkennes What must we obserue in our recreation That our company be good Ephes 5.7.11 Phil. 4 8. 1 Thess 5.22 Ephes 5.16 sports of good report remēbring that time must be redeemed When be our sports of good report When they be lawful for the nature of them Rom. 14.16 1. Cor. 6.12 Coloss 3 2 1. Thess 5 16 17. necessary for the vse not hindring better duties So much for the duties as are betweene our worke what must we doe after it Examine our selues Ier. 8.6 Psalm 4.4.8 as vpon an accompt what we haue done the day past and prepare our sleepe that it may be comfortable How shall we by such preparation make our sleepe comfortable By committing our selues to God soules and bodies 1 Pet. 4.19 Psal 4 8 55 16.17 121.4 5 7. 2. Thess 3 3● praying him to inspire the soule with good thoughts and to watch the body till the morning that no hurtfull thing breake in vpon it But some go to bed without praier Such sleepe in Satans lap haue him for their keeper who therefore maketh a thorow-fare in the thoughts of their heart sowing the tares of many vncleane concupiscenses lusts therein Math. 13.25.26 which sown in the night grow in the day What reason can you giue to proue the necessity of praier before we goe to rest That night for ought we know may be our long night and that sleepe our last sleepe Which if it bee and the Lord hath sealed no warrant to any that it shal not be must needes bring small hope to our vnpraying soule that it shall be glorified and as little comfort to our body laid downe in so brutish forgetfulnesse that it shal goe to God at our next rising What doe you conclude of this That those Masters are cruell to their seruants who sufter them to go to their beds Psal 19.5 as wild beasts to their dens without praier and do not better arme them against the feare of the night Somuch for the daies of labour what say you of the daies of holines On Gods Sabaths Mark 1 35 Exod. 20.8 we must first pray God to blesse the duties of them and so keepe them holy How must we keepe them holy By doing as little worldly work as may be Isa 58.13 Ier. 48.10 by doing Gods work religiously with all our might In doing of God worke what is to be considered That we doe the workes that sanctifie the Sabath and auoide the vnfruitful works that defile it What workes are required to the sanctifying of the Sabath To preuent or deferre Exod 16 23. Psal 92.1 2 32 5 Iob 1.5 Jam. 1.5 Ephes 6.19 Eccles 4.17 Psal 84 1 2 Acts. 10.33 13 15. 20 7 16.14 Deut. 11.18 and by rising earely to dispatch all businesses that would prophane it and by praying God to blesse his onwe ordinances to come with a spiritual forward mind to publik praier preaching Sacramēts What other works are required It is required further before we come to the assembly that wee pray read or heare somewhat read at home that may edifie between the times of publike exercise Luke 24 14. Deut. 6 7 that we meditate on that which hath been deliuered and after and between that we talke with others and examine our selues about it What is lastly required That we take a view of God in his works word Psal 92.5 Rom. 1 19 20 Psal 19.1 Acts 17 11. los 1 8 Cant. 8.13 Ps 14.4 Apoc. 1 3 to Deut. 17.19 Psa 92. in the title Col. 3.16 Eph. 5 19.1 Cor. 16.2 Eccles 7.15 pray reade and sing Psalmes priuately doe workes of mercy and consider Gods speciall workes of mercy iustice goodnesse and truth So much for the works to be done what are the vnfruitfull workes to be auoided The spēding of the day in sleepe Psal 92 2. Ex 32 6.1 Cor. 11.21 Isa 58.13 Exo. 20 10. Isa 29.13 play drinking worldly talke or businesse foolish communication and things that separate from God by a carnall heart Glorie be to God EPHE S. 5.15.16 Take beed therefore that yee walke circumspectly not as fooles but as wise Redeeming the time for the daies are euil The sense and exposition of the ten Commandements in Engglish verse published long since by a godly Brother and in some points now altered GOD first doth charge me by his law to haue no Gods but one That is to loue to feare to pray and trust to him alone Next that I doe deuise no signe or image of the Lord Nor sweare by creatures rood or Masse but serue him by his word The third that both I thinke speake of him vvith reuerent feare And to his word his works and name like awe and reuerence beare The fourth the Sabath doth command religiously to spend In publike place and priuately from morning to daies end The fist all Parents to obey who rule me in Gods steede And I as Parent rule and teach my charge with carefull heede The sixth forbids my heart my hand and tongue to worke despight And biddes me saue by all these parts the life of euery wight The seuenth condemnes both thought and words of wanton life Commanding cleanesse and th●entire and deed chaste loue of man and wife The eight to shun the stelth of heart of hand and crafty deed To liue contented with my state and helpe my brothers neede The ninth all falshood doth forbid in witnesse talke or thought To speake ill or beleeue it till the truth to light be brought The tenth condemnes our stain of birth and first intent of sinne Though neither action nor consent 〈◊〉 no● liking passe therein A briefe rehearsall of the tenne Commandements for the vse of the weakest THou shalt haue no Gods b●t one And truly worship him alone Gods name in vaine thou shalt not take The seuenth day holy thou shalt make Honour thy Parents Murther flee A fornicator neuer be Thou shalt not steale False speech eschue And couet nor anothers due LVKE 10.28 This doe and thou shalt liue