thou shalt meditate therein day and night And accordingly the godly-wise have beene wont to exercise themselves See Gen. 24.63 The Patriarch Isaac vvent out into the field to meditate at eventide It seemeth it was his usuall course David was frequent herein See Psal 119. â— O how I love thy law it is my meditation the day I. REAS. Because godly meditation very profitable and helpfull to furnish a store the heart with good matter to be uâ—red according to occasion offering it selâ—â— The most wise king Solomon had good â—â—perience herein See Psal 45.1 My heâ—â— inditing a good matter I speake of the things whâ—â— I have made touching the King My tongue is â—pen of a ready vvriter c. II. REAS. Because good meditation 〈◊〉 much affect the heart according to 〈◊〉 subject that is meditated upon See Psâ—â— 119.15 I vvill meditate saith David on 〈◊〉 precepts and have respect unto thy vvaies Aâ—â— he had said A meditation on Gods precepâ— is singularly usefull to worke my heart uâ—â—â— a respect of Gods waies and therefore I wâ—â— meditate on them So likewise vers 55. ibiâ—â— I have remembred thy Name O Lord in the nigâ—â— and have kept thy lavv As if he had said Mâ—â— remembring and meditating on thy Naâ—â— in the night season hath beene effectuall â—â— stirre me up unto the observing keeping of thy law OBSERV Meditation is either occasioâ—nall or set and deliberate I. Occasionall meditation is a making use â—f such things as by the providence of God â—o offer themselves to our eyes eares c. 〈◊〉 we are in our callings as the circumstances will permit Thus Peter meditated on his â—eliverance out of prison See Act. 12.11 II. Set and deliberate meditation is when here is a purposed sequestring ones selfe part to performe this exercise more thoâ—oughly and a making use of some fit and â—lect matters to be meditated on and then â—â—larging the minde and affections thereâ—bouts See Gen. 24.63 XXI PROPOSITION The most seasonable and fitting â—ime of every day ought to be â—llotted and taken for the daily â—orship and service which God â—equireth his people to performe unto him PROOF The Lord himselfe giveth this direction unto his people of Israel See Numb 28.1 2. And the Lord spake unto Moses saying Command the children of Israel and say unto them My offering and my bread for my sacrifices made by fire for a svveet savour unto me shall yee observe to offer unto me in their due season Levit. 23.4 These are the feasâ—â—â— the Lord even holy convocations vvhich yeeâ—â—â— proclaime in their seasons I. REAS. Because Time being a neceâ—â—ry and unseparable adjunct of every actioâ—â— be done therefore the most seasonableâ— convenient time ought to be discernedâ— laid hold on thereunto Eccles 3.1 〈◊〉 every thing there is a season and a time to 〈◊〉 purpose under the heaven c. II. REAS. Because seasonable performâ—â—ces of any businesses takeÌ„ in hand doe mâ—â— beautify and adorne the same Eccles 3.1 God hath made every thing beautifull in his tiâ—â— Prov. 15.23 A word spoken in due season 〈◊〉 good is it OBSERV When in Scripture the peoâ—â—â— of God are required to doe any duety 〈◊〉 waies or continually viz. 1 Thess 5. â— 17. Rejoyce evermore Pray without ceasing 〈◊〉 The meaning seemeth to be that thankâ—â—â—ving and prayer and other religious dutiâ—â—â— and exercises ought to be performed at sâ—â—sonable and fitting times for performaâ—â—â— thereof Otherwise the duties of their pâ—â—ticular callings would be wholly interrupâ— and neglected which yet are allowed 〈◊〉 enjoyned to be done 2 Thess 3.10 Albâ—â— these are not to be left undone Math. 2â— 23. Allus For as Mephibosheth his eaâ—â—â— â—read continually at Davids table 2 Sam. 9.7 â—mported that he did eate every day at Daâ—ids table at usuall meale-times or at the â—ccustomed times of eating so it is in this â—ase also of time for religious duties viz. in â—he seasons thereof XXII PROPOSITION Morning and Evening are the most seasonable and fitting times of every day for the performance of the religious duties of prayer â—nd Scripture-exercises above mentioned PROOF God the Father who hath put â—he times and seasons in his owne power Act. 1.7 did appoint the morning and the â—vening for his service day by day even his â—aily burnt offering of two lambs Numb â—8 4 The one lambe shalt thou offer in the morâ—ing and the other lambe shalt thou offer at even c. And accordingly the godly who have â—ehaved themselves wisely in their waies â—ave ordered their course See Psal 5.3 My voice shalt thou heare in the morning O Lord â—n the morning will I direct my prayer unto thee Psal 141.2 Let my prayer be set forth before thee â—s incense and the lifting up of my hands as the â—vening sacrifice I. REAS. Because the variety of the â—â—â—casions and affaires of every day and the â—â—cessities of every night are such as have 〈◊〉 of Gods counsell and encouragement in 〈◊〉 outgoing of the morning and evening 〈◊〉 every day and night if so they may be mâ—â—â— to rejoyce Now this shal be effected 〈◊〉 a seasonable converse with God morning 〈◊〉 evening every day See Psal 65.2 Oâ—â—â— that hearest prayer unto thee shall all flesh coâ—â—â— compar vers 8. Thou makest the outgoing of 〈◊〉 morning and evening to rejoyce II. REAS. Because in the morning uâ—â—ally mens spirits are most fresh and apâ—â—â— any undertakings as is implied Job 11. â—â— So that it is meetest to give unto God sâ—â—â— first fruits Allus Prov. 3.9 Honour 〈◊〉 Lord with thy substance and with the first frâ—â—â— of all thine increase And in the evening uâ—â—ally men are freest from the distractions 〈◊〉 their worldly businesses and imploymenâ—â— in regard of darknesse overtaking as is iâ—plied Psal 104.23 And in that respect 〈◊〉 freest at such time for Gods service Sâ—â—â— Psal 3. vers 4 5. I cried unto the Lord with 〈◊〉 voice and he heard me out of his holy hill Selâ—â—â— I laid me downe and slept c. OBSERV Prayer Scripture-exercisâ—â— morning and evening are the godly 〈◊〉 his keyes to unlock and open for him 〈◊〉 blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season So that the Sunne â—hall not smite by day nor the Moone by â—ight Psal 121.6 XXIII PROPOSITION Albeit Prayer and some Scripture-exercise ought to be conversed in both morning and evening every day yet in some cases viz. of mercy and necessity there may be an omission thereof otherwise not PROOF The Passeover that solemne ordinance of God for the Israelites might â—n some cases be forborne and omitted for time viz. in case of a journey or some uncleanesse c. Numb 9.13 So the religious duties for the day when such works doe interpose as the time and occasion will not permit to be performed may be omitted at such time See Math. 12.7 I will have mercy and not sacrifice
offence at any of their subjects that doe usurpe upon theâ—â— royall prerogative in presuming to doe 〈◊〉 requiring any thing to be done or executed in their owne names and not in the name oâ— their Prince accounting such disloyalty iâ— the compasse of Praemunire EveÌ„ so the God of heaven earth who is King of kings Lord of lords Revel 19.16 wil be highly offended at all those presumptuous ones as are bold to serve him otherwise then he hath given direction as may appeare by the Apostle Paul his intimation to the Churches of Galatia Galat. 1.8 9. But though we or aâ— Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed As we said before so say I now againe If any man preach any other Gospel unto you then that ye have received let him be accursed IV. PROPOSITION The revealed will or word of God which is conteined in the holy Scripture or Canonicall books of the old new Testament is the absolute rule of direction unto such worship religious service as is of Gods owne institution and appointment to be observed and performed unto his most divine Majesty PROOF This Christ sheweth in the parable of Dives and Lazarus Luk. 16.29 Abraham saith unto him They have Moses the Prophets let them heare them Thus Moses teacheth Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us to our children for ever that we may doe all the words of this law And thus the godly Bereans approved themselves as it may appeare in that honourable testimony given unto them Act. 17.11 These were more noble then those in Thessalonica in that they received the word with all readinesse of minde and searched the Scriptures daily whether thâ—â— things were so I. REAS. Because the holy Scripture divinely inspired were therfore given unâ—â— us that we might walke in the light of thâ—â— so be made wise unto salvation by obseâ—ving the directions in them Isa 8.19 2â— And when they shall say unto you Seeke unto theâ— that have familiar spirits and unto wizards thâ— peepe and that mutter Should not a people seeâ— unto their God for the living to the dead 〈◊〉 the law to the testimony if they speake not 〈◊〉 cording to this word it is because there is no liâ—â— in them 2. Timoth. 3.16 17. All Scripture given by in spiration of God is profitable for dâ—â—trine for reproofe for correction for instructâ—â— in righteousnesse That the man of God may be pâ—â—fect thoroughly furnished unto all good works II. REAS. Because God who is a Spâ—rit Iohn 4.24 Infinite Psal 147.5 Eteâ—nall Immortall Invisible only wise 〈◊〉 Timoth. 1.17 Almighty Gen. 17.1 Good Psal 136.1 Gracious and Mercifull Exoâ— 34.6 Holy Iosh 24.19 Iust Deut. 32. â— Perfect Math. 5.48 and Glorious Exoâ— 33.18 cannot have a worship sutable anâ— proportioned unto his excellent Majestâ— save as he hath appointed and revealed to same in his Word See Prov. 30.1 2 3 4 5 6. The words of Agur the sonne of Iakeh even the prophecie The man spake unto Ithiel even unto Ithiel and Vcal Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Who hath ascended up into heaven or descended Who hath gathered the wind in his fists who hath bound the waters in a garment who hath established all the ends of the earth what is his name and what is his sonnes name if thou canst tell Every word of God is pure he is a shield unto them that put their trust in him Adde thou not unto his words lest he reproove thee thou be found alyar As if Agur had said Such is the Majesty Mystery of the incomprehensible God even the Father and of Jesus Christ in his hypostaticall union being Ithiel or Immanuel God with us that no man further then he is taught by the pure word of God ordereth himselfe according to it without any adding thereunto can aright worship him in Spirit and in trueth as the Father seeketh OBSERVAT. Albeit the invisible things of God seene in the Creation of the world Rom. 1.20 and in the works of his Providence Act. 14.17 and in the law written in mens hearts Rom. 2.15 doe serve to leave men without excuse for their not worshipping of God as is meet Yet none of these doe sufficiently and effectually cleeâ— mens understandings touching the waies 〈◊〉 God where Scripture is not likewise madâ— use of as Christ convinceth the Sadduces Math. 22.29 Ye doe erre not knowing the Scriptures V. PROPOSITION The direction or paterne of religious worship and service unto God conteined in the holy Scripture is propounded set down in a various methode or manner viz. Somtimes some parts of iâ— are directly expressed in Precept Doctrines and somtimes somâ— parts of it are only implyed and to be gathered by good consequence from Promises Threatâ—nings Examples c. mentioneâ— historically related PROOF I. The books of Moses aâ— the Prophets doe in great part consist of Pâ—â—cepts and doctrines See Exod. 20.1 c. conteining the Decalogue See also Math 5. 6. 7. cap. conteining Christs sermon on the mount c. II. The Scripture aboundeth in precious Promises unto the conscionable observers of some religious courses that are not expressely commanded An instance hereof is in Revel 1.3 Blessed is he that readeth they that heare the words of this prophecie keep those things which are written therein Albeit there is no expresse commandement to read the booke of the Revelation and to observe the contents of it yet the blessing promised to the reading hearing and keeping implieth that such course is wel-pleasing to God consequently that he willeth and requireth the same III. The holy Scripture is full of Threatnings of judgments and curses to be inflicted and executed on people in case of some courses omitted which yet are not expresly commanded to be practised An instance hereof is in Ierem. 10.25 Powre out thy fury upon the families that call not upon thy Name Howbeit there is no where in Scripture an expresse Precept given to families to call upon Gods Name yet this propheticall imprecation or threatning of Gods fury to families for omission or contempt of such course implieth that God requireth families to call upon his Name For God in punishing any doth alwaies proceed justly Gen. 18.25 Shall not the Iudge of all the earth doe right IV. Sundry books both in the old and new Testament are in great part historicall and exemplary conteining divers examples of imitable practises which have no expresse commandement An instance hereof is in Act. 14.23 When they had ordained Elders in every Church c. This historicall example implieth that although there is no expresse direction to ordaine Elders in every Church yet notwithstanding that every
offering themselves See Gal. 4.18 It is good to be zealâ—â— affected alwaies in a good thing c. And therefore according to just occasion may oâ—â— to enlarge their religious services and tâ—â—â— more time thereunto See 2 Chron. 30. â—â— And the whole assembly tooke counsell to keepe oâ—â—â— seven daies and they kept other seven daies 〈◊〉 gladnesse XL. PROPOSITION Moreover it is not only lawfuâ—â—â— and expedient but also usefâ—â—â— and necessary that the goveâ—nour of a family sometimes 〈◊〉 extraordinary occasions require and opportunities serve thereunto do call for and crave thâ— company and assistance of somâ— godly brethren and Christiaâ— neighbours for the more solemne performance of religion duties together PROOF It having beene an usuall counâ— in the primitive Churches planted by the Apostles in the purest times that godly neighbours did come and meet together for their mutuall edification as occasion served but as it seemeth being begunne to be neglected by some of theÌ„ the Apostle Paul therefore endeavoureth to quicken and stirre them up againe thereunto in that his most effectuall exhortation Hebr. 10.24 25. Let us consider one another to provoke unto love to good works Not forsaking the assembling of ourselves together as the maner of some is but exhorting one another and so much the more as ye see the day approching And this duty is implied also in an admonition given by the Apostle James chap. 5. vers 16. Confesse your faults one to another and pray one for another For how could the duty of mutuall confession accompained with mutuall prayer be performed unlesse there had beene a meeting together to such end and purpose I. REAS. Because it is lawfull and may be requisite upon speciall or extraordinary occasion to invite and call friends and neighbours to rejoyce feast together as appeareth by that which is written of our Saviour Christ and his Disciples who being called to a mariage feast in Cana of Galilee were present at it See the history John 2.1 2. And the third day there was a mariage in Cana of Galilee and the mother of Jesus was there Aâ—â— both Jesus was called and his disciples to the â—â—â—riage c. Therefore also upon speciall 〈◊〉 extraordinary occasion it is lawfull to inâ—â—â— Christian friends and neighbours to 〈◊〉 mournfully and to pray together For thâ—â— is the same reason of contraries This argument is excellently illustrated in that demand and answer to it propounded Maâ—â— 9. vers 15. Can the children of the bride chamber mourne as long as the bride groome is with them But the daies 〈◊〉 come when the bridegroome shal be takâ—â— from them and then shall they fast 〈◊〉 that hence it followeth that according 〈◊〉 occasion justly offered as friends and neighbours may feast and rejoyce together so likewise according to occasion they may fast 〈◊〉 pray together For it is a divine advise aâ—â— monition Rom. 12.15 Rejoyce with them 〈◊〉 rejoyce and weepe with them that weepe II. REAS. Because it may sometime come to passe that one family is too little sâ—â— the performance of some kindes of religion services to God Thus God himselfe 〈◊〉 suppose and foresee it might happen in the celebration of the Passeover and therefore it was one of his ordinances in the institution thereof that there should be some assistance accordingly See Exod. 12. vers 4. And if the houshold be too little for the lambe let him and his neighbour next unto his house take it according to the number of the soules every man according to his eating shall make your count for the lambe As it was in the Passeover so on like occasions it might be in other services III. REAS. Because God doeth graciously accept and is very well pleased with all those who doe apply themselves to edifie one another in the waies of godlinesse as it is most remarkably expressed Malach. 3.16 17. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a booke of remembrance was written before him for them that feared the Lord that thought upon his Name And they shal be mine saith the Lord of hosts in the day when I make up my jewels I will spare them as a man spareth his sonne that serveth him See also Math. 18.20 Where two or three are gathered together in my Name there am I in the midst of them saith our Lord Jesus Christ I. OBSERV The more weighty and extraordinary any imployment and service for God is the more need there is of helpe and assistance even as Moses his father in law doeth convince perswade at large Exâ—â— 18. vers 14 15 16 17 18 19 20 21 22 23 24 25 26. And accordingly the godly-wiâ—â— have beene wont to menage their weighâ— affaires See Judg. 1.3 And Judah saidâ— Simeon his brother come up with 〈◊〉 into my lot that we may fight against tâ—â— Canaanites and I likewise will goe wiâ—â— thee into thy lot So Simeon went wiâ—â— him vers 17. And Judah went with Sâ—â—meon his brother and they slew c. II. OBSERV Two are better then one becâ—â—â—â— they have a good reward for their labour For 〈◊〉 they fall the one will lift up his fellow but woâ—â—â— him that is alone when he falleth for he hath 〈◊〉 another to lift him up Againe if two lie together 〈◊〉 then they have heat but how can one be waâ—â—â— alone And if one prevaile against him two shâ—â—â— withstand him and a threefold coard is not quickâ—â— broken See Eccles 4.9 10 11 12. XLI PROPOSITION Religious fasting is a singular helpe and meanes ordained by God to promote and further a due performance of the extraordinary occasionall services of prayer and exercise in the Word PROOF This is expressely set downe Joel 1.14 Sanctify ye a fast c. See also Joel 2.12 Turne ye to me saith the Lord with all your heart and with fasting and with weeping and with mourning And according to this ordinance the people of God have been wont to frame their course See Dan. 9.3 And I set my face unto the Lord God to seeke by prayer and supplications with fasting and sackcloth and ashes c. 2. Sam. 12.16 David therefore besought God for the child and David fasted and went in and lay all night upon the earth I. REAS. Because fasting being an abstinence from all the helps and comforts of this life so farre as necessity and decency will suffer as is to be seene Levit. 23.28 Exod. 33.5 Dan. 10.3 doeth argue and imply a selfe accusing and selfe judging in a holy revenge so as the heart is thereby wrought to humiliation and stirred up to devotion See this in Nehemiah and Cornelius who when they fasted were thereby quickned to pray more fervently and effectually upon their speciall occasions as appeareth Nehem. 1.4 Act. 10.30 II. REAS. Because fasting and prayer are most powerful meanes to effect some things of great and weighty consequence and that
if David had said The knowledge I have of thy word through my daily converse in it hath restrained me from the killing of Saul when temptation and opportunity serveâ— thereunto II. The word daily conversed 〈◊〉 will cleanse from such sinnes as by occasioâ— any doe fall into or are overtaken withalâ— See Psal 119.9 Wherewith shall a yong mâ—â— cleanse his way by taking heed thereto accordiâ—â—â— to thy word III. REAS. Because the word of Goâ— is a part of our Christian spirituall armourâ— even the Sword of the Spirit Ephes 6 1â— to defend against Satan who daily goeth about like a roaring lyon seeking whom he may devoure 1 Pet. 5.8 Iob 1.7 2. â— Our blessed Saviour Christ by his skilfull usâ— of this spirituall weapon fully defeated Satâ—â— in his three most violent assaults Mat. 4.4 OBSERV The holy Scripture for the excellency thereof is called Bible or books by way of eminency because these books doe farre surpasse all others in respect of their authority and use See Joh. 5.39 Search thâ— Scriptures for in theÌ„ ye thinke to have eternall life 2 Pet. 1.19 We have also a more sure word of prophecie whereunto yee doe well that ye take heed a unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your hearts XIII PROPOSITION The Scripture-exercise requisite every day consisteth either I. In reading of it II. In singing of Psalmes III. In Catechising or IV. In Conference In any one or two or all of these as opportunity may serve and permit The proofes and reasons of this Proposition are to be looked for in the declaration of these distinct kinds of Scripture-exercises in the Propositions immediatly following XIV PROPOSITION Reading of the Scripture or hearing it read is a religious service which ought frequently to be performed PROOF Daily reading of the word is enjoyned to Kings See Deut. 17. vers 18 19. He shall write him a copy of this law in a booke out of that which is before the Priests the Levites And it shal be with him and he shall reade therein all the daies of his life c. If a Kings weighty affaires doe not exempt him from this daily service unto God much lesse may others be dispensed with REAS. Because frequent reading of the word is very effectuall for the bettering of our spiritual state daily See Deut. 17.19 20 The King shall daily reade That he may learâ— to feare the Lord his God to keepe all the worâ— of this law these statutes to doe them That 〈◊〉 heart be not lifted up above his brethren and tâ—â— he turne not aside from the commandement to tâ—â— right hand or to the left c. OBSERVAT. Albeit much reading mens writings and books is a wearinesse 〈◊〉 the flesh and there is no end therein yâ—â— by reading the words of trueth in the holâ— Scripture we may be daily admonished 〈◊〉 our whole duty The summe whereof is Feare God and keepe his commandements Sâ—â— Eccles 12.10 11 12 13. XV. PROPOSITION In reading the Scripture daily it seemeth to be most expedient profitable to read in order the severall books and chapters from the beginning of Genesis to the end of the Revelation PROOF This Proposition is considerable from the course and methode that thâ— penmen of the Scripture have observeâ— speaking as they were moved by the holâ— Ghost 2 Pet. 1.21 in their setting down in order for the most part the contens 〈◊〉 their writing See this implied by the Evangelist Luke his preface to his history of the Gospel Luk. 1.1 2 3. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely beleeved among us Even as they delivered them unto us which from the beginning were eye-witnesses ministers of the word It seemed good to me also having had prefect understanding of things from the very first to write unto thee in order c. I. REAS. Because there is for the most part some coherence both in the books and the chapters either in regard of time or matter for giving further light to the understanding thereof which by reading in order may be better observed This is evident to any that are at all versed in the Bible II. REAS. Because a reading in order all the Bible respectivly argueth a due esteeme of the Authour contents thereof as being wholly and equally the word of God and wholly profitable See 2 Timoth. 3.15 16. From a child thou hast knowne the holy Scriptures All Scripture is given by inspiration of God and is profitable c. I. OBSERVAT. Some portions of the holy Scripture in respect of our use may at some times on some occasions be more fruitfully conversed in then others The booke of Psalmes and of Isaiah are both of them made use of about sixty times in the new Testament some books are moâ—â— doctrinall then others as the booke of Proverbs c. So are some chapters as Matther 5.6 7. chap. c. yet this hindereth nâ—â— but that in daily reading an order is to be observed II. OBSERVAT. Any portion of Scripture being read observed and remembred though it be not understood for the presenâ— yet it may be usefull and profitable for afterwards This may be seene by that which 〈◊〉 testified of the Disciples John 2.22 Whâ—â— Iesus vvas risen from the dead his Disciples â—â—membred that he had said this unto them and thâ— beleeved the Scriptures c. One special beneâ— of such reading is that it prepareth fitteâ— to a better profiting by the ministery of the word as appeareth by the Eunuchs profitiâ—â— by Philips Sermon although he was ignorant of that which he read before that time See Act. 8.35 c. XVI PROPOSITION Singing of Psalmes is a Scripture-exercise of divine institutioÌ„ that ought to be used frequently by the people of God PROOF See Coloss 3.16 Let the 〈◊〉 of Christ dwell richly in you in all wisdome teaching admonishing one another in Psalmes and hymnes and spirituall songs singing with grace in your hearts unto the Lord. Ephes 5.19 Speaking to your selves in Psalmes and hymnes and spirituall songs singing and making melody in your hearts to the Lord. I. REAS. Because inasmuch as we ought alwaies to serve God with joyfulnesse and gladnesse of heart as it is implied Deut. 28.47 Philip. 4.4 Singing of Psalmes is an effectuall way and meanes to expresse such rejoycing as is taught James 5.13 Is any merry Let him sing Psalmes II. REAS. Because God doeth graciously accept and reward a due serving of him in singing of Psalmes This may be gathered from his gracious respect to King Iehoshaphat and the people of Iudah after their consultation and appointment of Singers according to his ordinance For at the same time that they began to sing he confounded their enimies See 2 Chron. 20.22 And when they began to sing and to praise the Lord set ambushments against the
children of Ammon Moab and mount Seir which were come against Iudah and they were smitten c. OBSERV Gods will is done on earth daily in some good degree according as we are directed to pray Math. 6.10 as it is done in heaven by singing of Psalmes daily sith singing of spirituall songs is a heaventh service performed by the heavenly hoste continually See Luk. 2.13 14. And sudden there was with the Angel a multitude of the heavenly hoste praising God and saying Glory 〈◊〉 God in the highest and on earth peace good waâ— towards men Compared with Revel 4.8 9 10 11. And the foure beasts had each of theâ— sixe wings about him and they were full of eye within and they rest not day and night saying Holy holy holy Lord God Almighty which waâ— and is and is to come c. XVII PROPOSITION Catechising in the Principles of Christian religion is a divine ordinance and a Scripture-exercise which ought to be used practised by the people of God frequently as occasion offereth and requireth PROOF This doctrine God himselfe commandeth and commendeth unto his people Deut. 6.6 7. The words which I command thee this day shal be in thine heart And thou shalt teach them diligently unto thy children c. Prov. 22.6 Traine up or Catechize childe in the way he should goe c. I. REAS. Because Catecheticall instruction and information is very requisite necessary for such Christians as are novices unskilfull in the word of righteousnesse For so the Apostle Paul convinceth some of the beleeving Hebrews Hebr. 5.12 For when for the time ye ought to be teachers ye have neede that one teach you againe which be the first principles of the Oracles of God and are become such as have need of milke and not of strong meat II. REAS. Because the good fruit and effect of frequent Catechizing and teaching wil be found to be great as there is a growing up in Christianity even from childhood to old age as Solomon advertiseth See Prov. 22.6 Catechize or traine up a childe in the way he should goe and when he is old he will not depart from it OBSERV Catechisme properly considered is an occasionall Scripture-exercise to be used amongst such specially as are yong and novices in the profession of Christian religion that so a foundation may be laid Heb. 6.1 for an admission to the Lords table which requireth an ability of selfe-examination to become a worthy communicant that there may be a growing up in Christ and a going forward to perfection See 1 Corinth 11.28 Hebr. 6.1 And yet notwithstanding a proposall and opening of Catecheticall doctrine from time to time iâ— the hearing of growne Christians may be very usefull See this implied Luk. 1.4 That thou mightest know the certainty of these things wherein thou hast beene instructed or Catechised XVIII PROPOSITION In the religious exercise of Catechising it is not only lawfull but also it may seeme to be expedient to make use for the most part of a set forme of some approved Catechisme PROOF The Apostle Paul instructed his schollar Timotheus in a Forme of sound words which probably was a set forme of Catechisme See 2 Timoth. 1.13 Hold fasâ— the forme of sound words which thou hast heard of me c. It seemeth also that the beleeving Romans had beene taught a forme of Catechisme which they willingly learned and heartily submitted unto as is testified of theÌ„ Rom. 6.17 Ye have obeyed from the heart that forme of doctrine which was delivered you I. REAS. Because it is a great helpe to our understanding and memory to have the summe of Christian religion which is promiscuously set downe here and there in severall parts of the Bible to be compendiously abridged and methodically digested with good coherence in a set forme of Catechisme It may seeme that the Apostles of Christ in the purest primitive times did frame such a Catechisme which was called the Principles of the doctrine of Christ or the Foundation consisting of sixe principles viz. I. Of Repentance from dead works II. Of Faith towards God III. Of Baptisme IV. Of Laying on of hands V. Of the Resurrection of the dead And VI. of Eternall judgment See Hebr. 6.1 2. II. REAS. Because in a forme of Catechisme as in a Mappe in one prospect or view as it were much may be discerned with ease delight in a short time As Moses was shewed the land of Canaan on the top of Pisgah Deut. 34.1 2 3 4. So by way of allusion it may be said touching a forme of Catechisme OBSERVAT. It is one of Gods most gracious dispensations in these latter daies that he hath granted the penne of the godly-learned interpreters men of thousands to write so many orthodoxe formes of Catechisme for the instruction of the ignorant in the grounds of Christian religion Oh that such as have a price in their hand to get wisdome had hearts likewise to make use of it See Prov. 17.16 XIX PROPOSITION Religious conference repetâ—tion of Sermons asking answâ—â—ring of good questions is a diviâ—â— ordinance which ought often be practised PROOF The example and practise Christ and his disciples argueth this Sâ—â— Mark 4.10 When he was alone they that 〈◊〉 with him with the twelve asked him of the Paâ—â—ble which he had insisted upon in his Sâ—â—mon So Math. 13.51 Iesus saith unto thâ—â— viz. to his disciples after his publick preâ—â—ching was ended have yee understood all thâ—â— things They say unto him Yea Lord c. I. REAS. Because religious conference and mutuall exhortation is a good remeâ—â—â— against the most dangerous spirituall malaâ— of hardnesse of heart occasioned and suâ—â— thered by the deceitfulnesse of sinne as implied Hebr. 3.13 But exhort one anothâ—â— daily while it is called to day lest any of youâ— hardened through the deceitfulnesse of sinne II. REAS. Because godly talke and gracious speech tending to edification is veâ—â— effectuall to minister grace to the hearers iâ— moving and stirring up the affections toâ—â— zealous temper See Luk. 24.32 Did 〈◊〉 our hearts burne within us while he talked with us â—y the way while he opened to us the Scriptures OBSERVAT. Like as the Galilean diaâ—ect or manner of speech did bewray Peter â—o be one of Christs disciples Math. 26.73 Mark 14.70 So the language of Canaan made use of by such as serve the Lord Isai â—9 18 argueth them to be religiously affecâ—ed and disposed The Psalmist noteth it to be a marke and property of godly persons Psal 37.30 The mouth of the righteous speaketh wisdome his tongue talketh of judgment Sith â—s our Saviour Christ teacheth Math. 12.34 Out of the abundance of the heart the mouth speaketh XX. PROPOSITION Meditation on the Word as likewise on the works of God is a divine ordinance in which the people of God ought to exercise themselves daily PROOF This Proposition is directly expressed Josh 1.8 This booke of the law shall not depart out of thy mouth but