The father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the Right Honourable Sir Matthew Hale ; whereunto is added, divine poems upon Christmas-day. Hale, Matthew, Sir, 1609-1676. 1685 Approx. 47 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A44186 Wing H246 ESTC R40538 19349335 ocm 19349335 108760 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44186) Transcribed from: (Early English Books Online ; image set 108760) Images scanned from microfilm: (Early English books, 1641-1700 ; 1672:7) The father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the Right Honourable Sir Matthew Hale ; whereunto is added, divine poems upon Christmas-day. Hale, Matthew, Sir, 1609-1676. [6], 63 p. Printed for William Booker ..., London : 1685. Imperfect: tightly bound, with slight loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Young men -- Religious life. Youth -- Religious life. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-06 John Pas Sampled and proofread 2008-06 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Father's New-Years-Gift TO HIS SON . CONTAINING Divers Useful and Necessary DIRECTIONS how to Order himself both in respect to this Life and that which is to come . Written by the Right Honourable Sir MATTHEW HALES , Kt. and late Lord Chief Justice of England . Whereunto is added , Divine Poems upon Christmas-Day . London , Printed for William Booker , near the King's-head in the Old Change , 1685. The Right Hon. ble Scroop Egerton Earl of Bridgwater Viscount Brackley Baron of Elsmere 1703 SIC DONEC The PREFACE . ALtho' Piety and Religion be the glory of Youth , as well as the Crown of Old Age ; And Solomon , to incourage Young Men to imbrace and practice it , tells them , That Wisdom hath length of days in her right-hand , and in her left-hand riches and honour , and that she will promote those who do exalt her , and bring them to honour that do embrace her . Yet ●here is nothing more common than for those of your Age to neglect and cast off the practice of Piety and Religion , as things too mean and trivial for them to be concerned about , and imploy themselves wholly in pursuing the sensual pleasures and delights of sin and wickedness , as tho' they were resolved to spend all their present time in doing that which will be bitterness to them in time to come , and thought that their Youth were to be imployed only in treasuring up matter for repentance , and sorrow in Old Age : Which renders the Advice contained in the following Sheets very needful and necessary , especially at this Season , when too many , especially Young Men , under pretence of rejoycing for the Birth of their Saviour , do all they can to dishonour Christ and gratifie their own sensual and luxurious Inclinations . I do not pretend ( like some that have shamm'd several Tracts upon the World , under pretence of their being written by the Reverend Author of the whole Duty of Man ) that the ensuing Sheets were written by the Lord Chief Justice Hales , in the Method and with the same Title wherewith I present them to thee ; But yet thou may'st assure thy self , that they are all the true and genuine Works of that venerable Author , and are the same Advice which he gave whil'st living to his own Children . And finding upon my perusal of them , that they had something more of weight and excellency in them than I had ever yet observed in any thing of that kind , I thought them very well worthy and deserving of a more general reading , than they were capable of whil'st scattered up and down in several larger Volumes . Abanishing the thoughts of Death and Eternity ; An obscene , licentious and extravagant liberty of the Tongue ; An unthankful receiving and an ungrateful forgetting the greatest Favours and Deliverances ; And a violating and prophaning the Sabbath , are most natural and common sins of Youth , and are for the most part the cause of all other Vices , in regard they viciate and debauch the mind and dispose it for the ingaging in and perpetrating the worst of Crimes , as appears by the frequent Confessions of those whose Wickedness and Debauchery brings them to an untimely Death . And therefore this wise and prudent , as well as holy and religious Judge , took a more than ordinary care to prevail with his Children to forsake and guard themselves against those leading and foundation Sins . And I assure my self , that if thou wilt seriously read and conscientiously practice the Directions which he gave them , in order thereunto , thou wilt then acknowledge this to be the best New-Years Gift thou ever yet received'st . THE Father's New-Years-Gift TO HIS SON . SOlomon who was inspired by the Almighty , with a Spirit of wisdom above all that ever went before him , or have followed after him , tells us , That it is the indispensible Duty of all Young Men to Remember their Creator in the daies of their Youth , before the evil day come or the years draw nigh , wherein they will say , they have no pleasure in them . Notwithstanding which it is lamentable to see the Wickedness and Debauchery , Irreligion and Atheism , that generally abounds in the Youth of our Age : But that thou maist secure thy self from being reckoned among their number , do thou seriously make it thy business to furnish thy mind richly with the Knowledge , Nature , and Design of the true Religion , which thou wilt find to be the greatest improvement , advantage and priveledge of the humane nature , and that which gives it the most noble and highest pre-eminence above all other visible creatures whatsoever . And when thou hast informed thy self , let not that alone content thee , but do thou seriously set thy self to the Practice of it , and particularly , make Conscience of a due ordering thy Speech , making Preparation for thy Death , returning sutable Praise for Mercies received , and Sanctifying the Lords Day ; for the better performing whereof , observe the ensuing Directions . And First of the Ordering of your Speech ; which consist of two branches , First , how to entertain the speech of others when they speak to you ; and Secondly , how to order your own . As to the former of these , observe well what is the Temper and Disposition of those Persons whose Speeches you hear ; whether they be wise , grave , sober and discreet Persons , for if they be such , their speech will be commonly like themselves , and well deserves your serious attention , and strict observation . But if they are light , vain , impertinent , or passionate Persons , their speech is for the most part according to their Temper , and therefore the greatest advantage you can reap thereby , is to learn their dispositions and discern their failings , whereby you will make your self the more cautious , both in your conversation with them , and your own speech and deportment towards them . Secondly , If persons whom you do not very well know to be men of Truth and Sobriety , relate strange stories , be not over ready to be Believe or Report them . Thirdly , If you hear a man report any thing to the disadvantage or reproach of one that is absent be not ready to believe it ( only observe it and remember it ) till you have heard what the accused person has to say for himself , for it may be , the thing is not true , or not all true . Or it may be some circumstance which the relater conceals , may justifie , or at least allay and extenuate it . Fourthly , If any man acquaints you with an injury that is done you by another , either in words or actions , do not presently give credit to it , nor entertain angry thoughts of the accused person , for possibly it may be only the malice or mistake of the accuser , and how unseemly would it be if your credulity and passion should carry you upon a supposed injury to do wrong to one who hath done none to you . Fifthly , If any man whose integrity you do not very well know , makes you exrtaordinary promises and professions , give him as kind thanks as may be , but give not much credit to his words , for it is to be presumed he hath somewhat besides kindness to you in his intention , and when he hath served his turn upon you or finds himself disapointed , his pretended kindness will soon vanish . Sixthly , If a man flatter or commend you to your face , or to one whom he knows will tell you again , it is a thousand to one but that he either has already , or else means to deceive and abuse you . Seventhly , If a person be Choleric and give you ill Language , do you rather pity him then imitate him in returning the like ; and so you prevent the kindling more heat , and find that Silence , or at least very gentle words are the most exquisite revenge of reproaches that can be . Eightly , Some men are excellent in the knowledge of Husbandry , some in Gardening , and some in the Mathematicks ; in all your conversation , therefore learn wherein the skill and excellence of the person with whom you converse lyes , and put him upon talk of that subject , and observe it well , and remember it , that so you may glean up the worth and excellency of every person you meet with . Ninthly , Converse not with a Lyer or a Swearer , or one of Obscene or Wanton Language , least he thereby corrupt you , or make you to be looked upon by others to be of the same prophane temper . Or if it should do neither , yet those kind of Discourses will fill your memory , and so be troublesom to you in time to come , for you will find the remembrances of the passages ; which you have long since heard of this nature , will haunt you , when you would have your , thoughts better imployed . Secondly , As to the management of your own Speech , 1. Let it be always true ; never speak any thing for a truth , which you know to be false , because that is a great sin against God , who gave you your Tongue to speak your mind with , and not to report a lye . 2. As you must not lye , so you must not come near it , neither by equivocating or reporting that absolutely , which you have only by hear-say , or the relation of others , or at best but by conjecture or opinion only . 3. Let your words be few , especially if strangers or men of more experience or understanding , or that are any way your betters are in place . For else you will do your self a double injury , 1. By betraying your own weakness and folly ; And , 2. By robbing your self of the opportunity which you might otherwise have to gain Wisdom , Knowledge , and Experience , by hearing those whom you silence by your impertinent talking . 4. Be not over earnest , loud , or violent in your talking , for thereby you will sometimes , for want of pondering your thought , over-shoot your self , and lose your business . 5. Be careful not to interrupt another whilst he is speaking , but hear him out , that so you may understand him the better , and be able to return him the more suitable answer . 6. Always before you speak , especially when the business is of any weight and moment , think before you speak , and weigh the sence of your mind which you intend to utter , that so your Expressions may be significant , pertinent and inoffensive . 7. Speak well of the absent , if you do not know they deserve ill . 8. Be sure you do not give an ill report of any , unless you are sure they deserve it ; and in most cases , tho' you know a man doth deserve ill , yet you ought to be sparing in reporting so of him , unless it be when you are called to give testimony for the ending of a Controversie , or the concealing the Crime , may harden the Man in his evil way , or bring another into danger , and then even Charity it self obliges you to speak your knowledge . 9. Avoid Swearing in your ordinary conversation ; and not only Oaths , but Imprecations and earnest and deep Protestations too . For as you have the commendable Example of good Men , to justifie a Solemn Oath before a Magistrate , so you have the Precept of our Saviour forbidding it otherwise . 10. Avoid scoffing , and bitter and biting jesting and jeering , especially at the condition , credit , deformity , or the natural defects of any person , for such things leave a deep impression , and are a most apparent injustice ; and if you your self were so used , you would take it amiss : and oftentimes such Injuries cost a man dear , when he thinks little of it . 11. Be careful , that you give no reproachful , menacing , or spiteful Words , to any person , no not to Servants , or those who are your Inferiours . 1. Because there is not the meanest person , but you may sometime or other stand in need of him . 2. Because ill words provoke ill words again , and commonly ill words gained by such a provocation , especially if they come from an inferiour , affect more , and wound deeper , than such as come with that provocation , or from one who is our equal . 12. When you have occasion to speak in company , be careful , as near as you can , to speak last , especially if strangers are in company ; for by this means , you will have the advantage of knowing the judgment , temper and relations of others , which will give a great light into the nature of the thing you are discoursing of , and help you to answer with the more advantage and the more security against giving offence . 13. Be careful not to commend your self ; you should shun flattery from others , but especially avoid flattering your self , lest it makes others believe your reputation to be small and sinking . 14. Abhor all filthy and obscene speeches , for thereby you will both discover the corruption of your heart and corrupt it more . 15. Never use any prophane speeches , nor make jest of Scripture Expressions , but when you use the Names of God and Christ , or any Expressions of the Holy Scripture , use them with reverence and seriousness . 16. Do not upbraid or deride any man for a pious , strict , or religious Conversation ; if he be sincere , you thereby dishonour God and injure him ; or if he be a Hypocrite , yet it is more than you know ; or at least , his piety and strictness , is not his fault , but his hypocrisie and dissimulation , and though the one is to be detested , yet the other is to be commended , and not derided . In the next place , see that you frequently meditate on and make preparation for thy dying Hour . For although it be the most certain known and experienced Truth in the World , that all Men must dye and come to judgment , yet most Men being loth to entertain the unwelcome thoughts of their own latter end , forget their mortality , and put far from them the evil day ; As if a serious preparation for death and an everlasting state , were no business of theirs , and only concerned them that are actually dying and passing immediately to the Tribunal of Christ . But yet this their way is their folly , and one of the greatest occasions of those other follies that usually attend their lives , and therefore that thou may'st free thy self from this imputation of folly , and become wise , do thou wisely consider thy latter End , and make it thy business to entertain thy felf with frequent and serious Meditations of Death and Eternity ; and for thy encouragement in so doing , assure thy self that thou shalt reap a double advantage thereby , for first , it will help thee to Live well , and secondly , to Dye easily . First , It will teach thee to live better , which it doth , 1. By warning and admonishing of thee to avoid and forsake thy Sins . For when thou considers , that thou must certainly dye , and that thou knowest not how soon it may be , thou wilt then think with thy self : Why should I commit these things which if they do not hasten my latter end , yet they will make it more uneasie and troublesome by reflecting then upon what I have done amiss . I was for any thing I know die to morrow , why therefore should I commit this evil which will then be Gall & Bitterness unto me , would I do it if I were sure I should dye to morrow , if not O why should I do it to day , since I am certain that tho' I should not dye to morrow , yet it will not be long before I must , perchance it may be the last act of my life ! O therefore let me not conclude so ill , and close up the last Scene of my life with that which may peradventure usher in my Eternal Death . 2. It will be a great motive and means to put thee upon the best and most profitable improvement of thy time . There are certain Civil and Natural Actions of our lives that the Almighty God hath indulged and allowed to us , and indeed Commanded us , with moderation to use , as the competent supplies of our our own natures with moderation and sobriety , the providing for our families and relations without coveteousness or anxiety , the diligent and faithful walking in our callings , and the like . But there are also other businesses of greater importance , which are attainable without injuring our selves in those common concerns of our lives , namely , our knowledge of God and of his Will , of the doctrine of our Redemption by Christ , our Repentance of sins past , making and keeping our peace with God , acquainting our selves with him , living to his Glory , walking as in his presence , praying to him , learning to depend on him , rejoycing in him , and walking thankfully before him : These and the like things are the great business and end of our lives and beings , and the reason why we enjoy them in this world , and withal fit and prepare us for that which is to come . And therefore the serious consideration , that our lives are short and uncertain , and that death will sooner or latter overtake us , puts us upon the resolution and practice to do this our great work whilst it is called to day , that so we loyter not away our day and neglect our task , whilst we have Time and Opportunity to do it , lest the night overtake us when we cannot work . And if thou wilt wisely consider thy latter end , thou may'st then do this great business , this one thing necessary , with ease and quietness , without any neglect of what is necessary to be done in order to the common necessaries of thy life and calling : For assure thy self , that it is not these that rob thee of thy time , and prevent thy minding the one thing necessary , but it is thy negligence , thy excess of pleasure , thy immoderate and excessive Cares and Solicitousness for wealth and grandeur , thy excessive eating and drinking , thy curiosity and idleness : These are the great consumptives , that do not only exhaust that precious time which might be with infinite advantage spent in working out thy salvation with Fear and Trembling , and finishing the great work and business of thy life . But also when Sickness and Death comes and God calls upon thee to give up the account of thy Stewardship , will perplex thy thoughts , and fill thy soul with confusion , when thou shalt find that thy work is not half done , or it may be , not at all began , and yet thy day is spent , thy night approaching , and thy lamp just ready to expire , so that what thou dost then will be with abundance of trouble , perplexity , and vexation and peradventure , after all thy soul will take its flight before thou hast brought it to any perfection . Therefore do thou wisely provide against all that mischief at the hour of thy death , by a due consideration of thy latte end , and a making use of thy present time and opportunity to do thy great work in , whilst it is called to day , because the night certainly cometh when no man can work . Thirdly , The wise consideration of thy latter end , and the imploying thy self upon that account about the one thing necessary , will most certainly render thy life the most pleasant and comfortable life in the World : For as a man who is before-hand in the world , hath a quieter life in reference to externals , than he that is behind-hand ; so a man that takes his opportunity to gain a stock of grace and favour with God , and hath made his peace with his Maker , through Christ Jesus , hath done a great part of the chief business of his life , and is ready upon all occasions , for any Condition which Divine Providence shall assign him , whether it be of life or death , of health or sickness , of poverty or of riches ; for he is as it were before-hand both in the business of his Everlasting State , and of his present Life too . So that if God lend him longer life in this World , he still carries on his great work to greater degrees of perfection , and that too with the greatest ease and facility imaginable , without any kind of difficulty , trouble or perturbation whatsoever . And if he cuts him shorter , and calls him presently to his Bar , his work being done before-hand , and his accounts ready and fairly stated , he joyfully imbraces the message of death : And blessed is that servant whom his Master , when he comes , shall find so doing . Secondly , The frequent Consideration of thy latter End , will teach thee to dye Easily . 1. In regard thy frequent consideration of thy approaching Death and Dissolution will render it so familiar to thee that thou wilt not be afraid of it when it comes . The fear of Death is often times more terrible than Death it self , but by thy frequent meditating of it thou wilt learn not to fear it . 2. In regard by thy frequent Consideration of thy latter end , Death becomes no Surprise to thee . The great Terror of death is when it surprises a man at unawares , but by this anticipation of it , and serious preparation for it , thou wilt take away all possibility of thy being surprised or afrighted by it , in regard thou wilt be alwaies ready to receive it . 3. In regard the greatest sting and terror of Death , are the unrepented and unpardoned Sins of the past life ; the thoughts of whereof are the main strength the Elixir , and the very venome of Death it self . But if thou wisely consider thy latter end , thou wilt then take care to make thy Peace with God in thy life time , and get the pardon of thy sins sealed in the blood of Christ ; To enter into Covenant with God , and to keep it by husbanding thy time , for the promoting his Honour , observing his Will , and keeping his Laws , that so thou may'st keep thy own Conscience always clean , and thy Evidences for Heaven clear , whereby the Malignity of Death will be cured , the bitterness of it healed , and the fear of it wholly removed . And if thou canst but entertain it with such an appeal to Almighty God , as once the good King Hezekiah made , viz. Remember now , O Lord , I beseech thee , how I have walked before thee , with a perfect heart , &c. it will make the thoughts and the approach of Death no terrible business to thee at all . 4. But that which will above all other things render Death easie to thee , if thou makest it thy business to enter into a frequent consideration thereof , is this , That by the help of this consideration , and the due improvement of it , Death will become nothing to thee , but only a Gate to give thee admittance into a better Life ; it will not be to thee so much the dissolution of thy present Life , as it will be the changing of it for a far more glorious , happy and immortal Life , so that though thy Body die , yet thou wilt not , for thy Soul , which is the most noble part of thee , only makes transition from her life in the Body , to her life in Heaven , not so much as one moment of time intervening between her quitting the one , and her entering into the enjoyment of the other . And this is the great Priviledge which the Son of God hath obtained for us , that by his Death he sanctified it to us , and by his Life hath conquered it , not only in himself , but for us too . It is true , this passage , through death , is somewhat streight and painful to the Body , which is left by the way , but the Soul passes through , without the least harm or any expence of time , and in the very next moment acquires her estate of happiness and glory . In the next place , when you have received great Mercies from the hand of God , be sure that you return Praise and Thanksgiving to him , especially if it be a recovery from some sore and desperate Disease , wherein Almighty God brings you down to the very Gates , and shews you the Terrors of Death , and yet after he hath shown you the Spectacle of your own Mortality , wonderfully rescues and delivers you from that danger , and gives you a new life , as it were from the dead ; Resolve therefore to live that Life to his Glory , that you have received from his Goodness , and in order to your doing so , I would have you always remember , 1. That Affliction comes not forth of the Dust , nor doth Trouble spring out of the Ground , but from the Wise and Over-ruling Providence of God , whose Prerogative alone it is to bring down to the Grave , and raise up again . 2. That Almighty God being of most Infinite Wisdom , Justice and Mercy , he hath Wife and Excellent Ends in all the Dispensations of his Providence , and that therefore he never sends an affliction , but it brings a Message with it ; his Rod has a Voice , a Voice commanding us to search and try our Ways , repent of our Sins , humble our selves under his mighty Hand , and turn to him that strikes us , which Voice be sure that you hear and obey . 3. How uncertain and frail a creature man is , even in his seeming strongest age and constitution of health ; For even then a Pestilential Air , some ill Humour in the Blood , the Obstruction it may be of a small Vein or Artery , a little Meat ill digested , and a Thousand other Accidents may upon a sudden , without giving him the least warning , plunge a man into a desperate and mortal Sickness , and bring him to the Grave . 4. That your condition can never be so low , but that God hath power to deliver you , and you ought to trust in him ; nor is your condition ever so safe and secure , but you are within the reach of his Power also to bring you down : and therefore think not that now your turn is served , you shall have no more need of him , and that therefore you my live as you list . 5. That Sickness , as well as Death , undeceive men , and shews where their true , wisdom lies : When a Young Man especially is in the career of his Vanity and Pleasure , he thinks Religion , the fear of God , and the practice of Piety , to be but pitiful , foolish , low , mean , and inconsiderable Matters , and that those who practice them are a sort of silly , brain-sick , melancholy and unintelligent Persons , that want Wit or Breeding , and understand not themselves or the World. But on the other side , they think themselves to be the only Men that live bravely and splendidly , in regard they can Drink and Roar , Whore and Swear and Blaspheme , without the least fear . But so soon as ever a fit of Sickness seizes him , & death looks him in the Face , and tells him he must die , that his Glass is almost out , and hath only a few Sands left to run , then his judgment of things is altered and he cries out of his former Follies and Intemperance as Madness , Vexation and Torment , and tells you , That he now sees plainly , that to be truly religious is mans greatest happiness ; to which he adds many Solemn Promises of Amendment and Reformation , if God will be pleased to spare him . Be sure therefore that you always keep this in your mind , and make conscience of performing your sick-bed Protestattons . 6. How pitiful and inconsiderable a thing the Body of Man is , and how soon the strength of it is turned to saintness and weakness , its beauty to ugliness and deformity , and its whole consistence to putrifaction and rottenness ; and then remember how foolish a thing it is to be proud of such a Carkass , and spend all or the greatest part of thy time in trimming and adorning of it , or in pampering and pleasing thy Appetite ; and yet this is the chief business of most young Men in this Age , but let it not be thine . 7. To avoid intemperance and sinful Lust , for although Sickness , Diseases , and Death , are by the Laws and Constitutions of our Nature incident to all Mankind , yet Intemperance , Whoring , Vncleanness , and Disorder , bring more Diseases , and destroy more strong and healthy young Men than the Plague , or any other natural or accidental Distempers ; for they weaken the Brain , corrupt the Blood , decay and distemper the Spirits , disorder and putrifie the Humours , and fills every part of the Body with putrifaction . And those Diseases that are not occasioned but these Vices , yet they are rendred far more sharp , lasting , malignant , and incurable , by that stock of corrupted Matter which those Vices lodge in the Body to feed those Diseases , and by rendring Nature impotent and not able to resist them . 8. That you ought , every Morning and Evening upon your Knees with all reverence , to acknowledge the goodness of God in his Mercy to you , and return him hearty Thanks for it , and to desire his Grace to inable you in some measure to walk answerable thereunto . And that you ought to come as often as you can to the Sacrament , and there renew your Covenant with , and offer up your Thankfulness to God. 9. That you ought to be very moderate in your Eating , Drinking , Sleeping , and Recreations , and that you ought to be very frugal of your Time , and account it one of your best Jewels . 10. Beware of Gaming , and remember that it is one of the most certain and sudden Ways of consuming an Estate that can be , and that it is a Vice which seldom goes alone , but is visibly accompanied with all kinds of Debauchery , and makes a Man of a wild , vast and unsetled mind , and impatient of an honest Calling , or of moderate and honest Gain . In the last place , be sure that you make conscience of Sanctifying the Lord's Day ; and for your better direction therein , observe , 1. What is the Reason and Ground of your observation of this Day . 2. What things ought not to be done upon that Day . 3. What things may be done upon that Day . And 4. What things ought to be done in order to the Sanctification of that Day . I. As to the Reasons why you ought to keep and sanctifie the Sabbath , they are these : 1. It is a Moral Duty , that since the glorious God gave you your time , you ought to consecrate and set apart some portion of it to be spent in a special manner to his Service . 2. Because God best knows what portion of time is fit to be peculiarly dedicated to his Service , that so the morality of that time might be determined unto some certainty , he hath by the Fourth Command limited one day in seven to be dedicated to him . 3. This seventh portion of Time which God hath commanded us to set a part for him , was both by his Precept and Example confined to the Seventh day from the Creation of the World , till the finishing of the great work of our Redemption by the Lord Jesus Christ , the Mediator of the New Covenant . 4. But our Saviour Christ who is the Eternal Son of God , blessed for ever , and Lord of the Sabbath , having fulfilled the work of our Redemption on the first day of the week , translated the observation of the seventh day of the week to the first day , which is our Christian Sabbath . So that as our Christian Baptism succeeds the Sacrament or Circumcision ; and as our Christian Pascha the Sacrament of the Eucharist , succeeds the Jewish Passeover , so our Christian Sabbath , the first day of the Week , succeeds the old Sabbath of the seventh day of the week . And that Morality which was by Almighty God confin'd under the Law to the seventh day , is now under the Gospel transfer'd to the first day of the week , and that which would have been moraly a violation of the morality of the fourth Command before the Death of Christ , is a breach of that Command , and a violation of the Christian Sabbath , if done upon the first day of the week . 2. As to what ought not to be done , you must take this as a certain Truth , that what is not lawful to be done on another day , is much more unlawful to be done upon this ; besides which there are many things which are lawful to be done upon another day , and some that are not only lawful , but also fit and necessary to be done , which yet must not be done upon this day , such as following the works of our Callings , Journeys , Recreations , and the like . 3. What things may be done upon that day is a Question of great latitude , in regard Mens Circumstances vary , and renders that lawful to one man that is not so to another : But yet things of absolute necessity , either in respect of Man or Beast , may always be done upon the Lords Day ; as the stopping the breach of a Sea Wall , the supporting a house that by a sudden Tempest is like to fall down , the pulling out a Beast that is fallen into a Ditch , setting a broken Bone , Administring Physick , Milking of Cows , feeding of Cattle , the necessary dressing of Meat for a Family , and many other things of that kind ; but yet therein , great Care and Caution is to be used , lest under pretence of Necessity , you do what you please , For 1. That is not necessity that excuses a work upon this day , which might have reasonably been soreseen and done the day before . 2. That is not necessity that may be forborn till to morrow without any absolute destruction or loss of the thing . 3. Works of Charity , as Relieving the Poor , Administring Physick , Visiting or Comforting the Afflicted , Admonishing the Disorderly , perswading Peace between Neighbours offend , and endeavouring to compose differences which require not much examination , or cannot well be deferred ; these are not only permitted but commendable upon this day , and we are commanded to perform them . 4. As for what is proper , fit and necessary to be done in order to your Sanctification of the Lords Day , be sure that you Conscientiously observe and practice the following Directions . 1. Meddle not with any Recreations , Pastimes , or the ordinary work of your Calling , from Saturday Night at Eight of the Clock , till Munday Morning , for although Saturday night be not part of the Sabbath , yet it is fit you should then be preparing your Heart for it . 2. Rise at least three hours before Morning Sermon , and when you have made your self fully readys and fitted your self for Solemnity of the Day , read two Chapters in the Bible , and then go solemnly to your Private Prayer and desire of God his Grace to enable you to sanctifie his day and after that read another Chapter , and let your read be with Attention , Observation and Uncovered on your Head. 3. When you are in the publick Worship and Service of God , be uncovered all the time of Reading , Praying and Preaching . 4. Be very devout and serious at your Prayers , and very attentive in hearing the Sermons , and to prevent your mind from wandering , you will do well to write the Sermon , which will help to fix your Thoughts , and make you listen to the Sermon with the more diligence and attention . 5. Let your Deportment at Church be very serious and grave , use no Laughing nor Gazing about , nor Wispering , unless it be to ask those by you something of the Sermon that you slipped in Writing . 6. Joyn with the Church in all the solemn and publick Duties of the Day , and Sing the Singing Psalms with the rest of the Congregation . 7. After Forenoon Sermon , eat moderately at Dinner , rather sparingly then plentifully , that so you may be fit for the Afternoons Exercise , without drowsiness or dulness . 8. After Dinner walk about half an hour in the Garden , or in your Chamber , to digest your Meat , and then repair to your Closet , and peruse your Notes , or recollect what you can remember of the Sermon , until it be Church time . 9. If you are well besure you go to Church Forenoon and Afternoon , and be there before the Minister begin , and stay till he hath done , and all the while you are there , carry your self Gravely and Reverently . 10. After Evening Sermon , go to your Closet , and having read a chapter in the Bible , examin what you have writ , or recollect what you remember , and afterwards if the Sermon be repeated either in your Fathers or in the Ministers House , go to the repition thereof . 11. In all your Speeches and Actions on that day , let there be no lightness or vanity , use no Running , Leaping , or Playing , or Wrestling , use no Jesting , or telling Tales , or foolish Stories , nor talk about News or Worldly Business , but let both your Actions and your Words be such as the Day is , Serious and Sacred , and tending either to instrust others , or inform your selves in the great business of your Knowledge of God , and of his Will , and of your own Duty . 12. After Supper and Prayers ended in your Fathers Family , repare to your Closet , and there upon your Bended Knees , implore Pardon of God for what you have amiss and beg his Blessing upon what you have heard , and his acceptance of all your Performances for the merits and satisfaction of Christ . And lastly , perform all this Chearfully and Heartily , Uprightly and Honestly , and account it not a burden to you , for assure your self that you shall find a Blessing from God in so doing , and remember it is your Father that tells you so , who loves you , and will not deceive you , and ( which is more then that ) remember that the Eternal God hath Promised , Isa . 58. 13 , 14. If thou turn away thy Foot from the Sabbath , from doing thy Pleasure on my Holy Daq , and call the Sabbath a Delight , the Holy of the Lord Honourable , and shalt Honour him , not doing thy own ways , nor finding thine own Pleasure , nor speaking thine own Words , then shalt thou delight thy self in the Lord , and I will cause thee to ride upon the High places of the Earth , and feed thee with the Heritage of Jacob thy Father , for the Mouth of the Lord hath spoken it . ALmighty God , when he had rais'd the Frame Of Heaven and Earth , and furnished the same , With Works of equal wonder , framed then A piece of greater Excellence , call'd Man. Gave him a comprehensive Soul , that soar'd Above the Creatures , and beheld their Lord ; Inscrib'd him with his Image , and did fill . The Compass of his Intellect and Will , With Truth and Good ; gave him the Custody Of his own Bliss and Immortality . And justly now his Sovereign might Demand , Subjection , and Obedience at his Hand . Were only Being given , 't were but Right , His Debt of Duty should be Infinite . But here was more , a Super-added dress , Of Life , Perfection , and of Happiness . Yet this Great King , for an Experiment Of Mans deserv'd Allegiance , is content To use an Easie Precept , such as stood Both with his Creatures Duty , and his Good. Forbids one Fruit , on Pain of Death , and give Freely the rest which he might Eat and Live ; But Man Rebels , and for one tast doth choose , His Life , his God , his Innocence to lose . And now Death stricken , like a wounded Dear , Strictly pursued by Guilt , by Shame and Fear ; He seeks to lose himself , from God he flies . And takes a Wilderness of Miseries . A Land of New Transgressions , where his course Is closer bound , his Nature growing worse . And whil'st in this condition Mankind lay , A Man would think his injured God should say , There lies accursed Man , and let him lye Intangled in that Webb of Misery , Which his own Sin hath spun , I must be True And Just , Unthankful Man , thou hast thy due . But 't was not so , though Man the Mastery , With his Creators Power and Will dares try ; And being overmatcht , will still disdain , To seek a Pardon from his Sovereign ; The Great and Glorious God , the Mighty King Of Heaven and Earth , despis'd by such a thing As Man , a Worm of his own making breaks The rules of Greatness , and his Creator seeks His Froward Creature ; not in such a way As once he did in the Cool of the Day , Wherein Man Sinn'd and hid ; such Majesty Had been too great for Mans Necessity : But the Eternal Son of God , the Word , By which all things were made , the Mighty Lord , Assumes our Flesh , and under that he laies , And hides his Greatness , and those Glorious Rayes Of Majesty , which had been over bright , And too resplendant for poor Mortals sight ; And under this Disguise the King of Kings , The Message of his Fathers Mercy brings ; Solicites Mans Return , pay's the Price Of his Transgression by the Sacrifice Of his own Soul , and undertakes to Cure Their Sin , their Peace and Pardon to Procure , To conquer Death for him ; and more then this , To settle him in Everlasting Bliss . And now , O Man , could this access of Love Thy Thankfulness to such a height improve , That it could fire thy Soul into a Flame Of Love , To him alone that bought the same At such a rate , yet still it were too small To recompence thy Saviours Love withal Once did he give thee Being from the Dust , And for that only Being , 't were but Just To pay thy utmost self : But when once more , Thy Being and thy Bliss he did restore . By such a means as this if doth Bereave Thy Soul of hopes of Recompence , and leaves Thy Soul insolvent , twice to him this day Thou ow'st thy self , yet but one self canst pay . Another . REader , the Title of this Solemn Day , And what it doth import , doth bid thee stay , And read , and Wonder , 't is that Mystery That Angels gaze upon ; Divinity Assuming Humane Flesh ; th' Eternal Son Of the Eternal God , is Man become . But why this strange assumption ? or what end Equivolent , could make him to descend So far beneath himself ; and equalize The Miracle of such an Enterprise ? Yet stay and wonder : Undeserved Love To Man , to Sinful Man , did only move , This stood from Heaven to Earth , and all to win , And rescue Lost and Fallen Man from Sin , And Guilt , and Death , and Hell ; and reinstall Him in that Happiness lost by his fall ; And greater everlastingly to dwell In Blessedness ; so that thou canst not tell Which of the two the greater Wonder prove , Thy Saviour's Incarnation , or his Love. But both conclude thou dost not give , but pay A Debt in the observation of this day . Another . WHen that great Lamp of Heaven , the glorious Sun , Had touched his Southern period , and begun To leave the Winter Tropick , and to climb The Zodiacks ascending Signs , that Time The brighter Sun of Righteousness , did choose His beams of Light and Glory to disclose To our dark lower World ; and by those Rayes To chace our Darkness , and to clear our Days . And lest the Glorious and Resplendant Light Of his Eternal Beam , might be too bright For Mortals Eyes to gaye upon ; he shrouds , And cloaths his fiery Pillar with the Clouds Of Humane Flesh , that in that dress he may Converse with Men , acquaint them with the way To Life and Glory ; shew his Fathers Mind , Concerning them how bountiful and kind His Thoughts were to them ; what they might expect From him , in the observation of neglect Of what he did require ; and then he Seal'd With his Dear Blood , the Truth he had Reveal'd . FINIS .