singing of Psalms It is proper for the Sabbath but never out of season we leave that and occasional instruction of families out of the Scripture to private Christians as God shall give them opportunities and an heart thereunto Only commending them as duties fit to be sometimes done and not wholly omitted by any 2. Having thus far offered you our thoughts for the Family-Worship of every day We come in the next place to commend to you the special sanctification of the Lords day where we shall not speak to the more publick solemn sanctification of it but keep our selves within the bounds of the private house We know our Brethren understand that by the fourth Commandment God hath reserved a seventh part of our Time to himself That what should be the seventh part under the old dispensation of the Covenant to the Jews was determined by God to be the seventh day from the Creation That our seventh part is determined by the practice of the Apostles who were wont to meet and sanctie the first day of the Week counting the seventh from our redemption when the world was as it was created anew That we are tied to the sanctification of this day by the fourth Commandment none can doubt but he must question whether there be ten Commandments or no or whether the fourth be a Moral Law Nor can any sound reason be given why the fourth Commandment should not concern Christians as much as any of the other nine Hence it is plain that it must be kept as a day of holy rest from labour and recreations at other times lawful and to spiritual services publick and private These being the confessed general duties of Christians as to the sanctification of the Sabbath we shall only offer some Propositions for particular practice in reference to these general ends 1. That all heads of families take care that no kind of civil labour necessary to be done which can be done before be left to be done in any part of the Sabbath For no work can be justified on the Sabbath as a work of Necessity which though necessary to be done might yet have been done before that day cometh 2. That all Christians would endeavour but those especially whose callings in the world do not so much hinder them the Evening before the Sabbath to direct their family-duty as much as they can both as to Instruction and Prayer to prepare the several persons of their family for the Sabbath 3. That all heads of families would take care that on the Morning of the Sabbath they their children and servants rise up from their beds either as soon as on other dayes or at least so soon that the necessary business of the family may be dispatched and family duties performed before they go to the publick service 4. That those of their families who are not employed in any necessary work of the family whiles all the rest be ready employ their time being once ready in reading the Scriptures or other good Books 5. That the heads of families so order the rising of their families that morning that they may have full time to do their houshold necessary business and also to attend family duties In which we conceive it is the duty of Christians that day to spend some more time than on other dayes because it is a day wholly dedicated to the Lord. 6. We commend to our brethren as part of their family duty that morning to instruct their families in the Nature of Worship the several acts of it The true manner both of the outward and inward performance The morality of the Sabbath the true way of sanctifying of it To which purpose we recommend to them Mr. Sheppards Treatise of the Sabbath clearing the morality and Mr. Bernards threefold Treatise of the Sabbath 6. After the publick service in the morning and dinner which we think that day should be moderate we recommend to our brethren if they have time the calling of their family together repeating the Sermon heard to them or examining them about it and prayer and the like we again recommend to them after Evening Sermon and before Supper 7. We commend singing of Psalms to our Brethren as a special duty of the Sabbath we find that David composed Psalm 92. on purpose for the Sabbath We desire that our Brethren would not omit it at least to do it once every Lords Day 8. Finally We beseech our Brethren that they take especial care of all within their gates on the Lords Day that they profane not the Sabbath by unnecessary work sleep or recreations It is a day of rest but of holy rest A day of rest and therefore profaned by labour that is worldly and unnecessary An holy rest and therefore profaned by excessive sleeping which is natural rest idleness or recreations which are but a Civil rest 3. Having thus far offered to our Brethren our thoughts in reference to their families we conclude with a word or two in reference to their personal conversation 1. We suppose our Brethren conscientious in matters of Justice to remember to do in their callings to all as they would be done to to take heed of all gross and scandalous evils and shall only mind them of some things which God requireth of them wherein they are to do more than others as having received more from God and being under a more special Covenant and Obligations as also of some duties specially to be practiced with reference to these times wherein if ever Christians are by the Providence of God called out to a more winning conversation and to a more prudent conversation fulfilling that of our Saviour Be you wise as Serpents and innocent as Doves 1. In reference to the first We seriously commend to our brethren 1. Private prayer in their closets according to our Saviours precept Mat. 6.6 at least to be performed once every day 2. Private reading the Scriptures the example of the Eunuch Acts 8. shews how much God hath owned it and is pleased with it 3. Private self-examination 2 Cor. 13.5 Psal 4.4 4. Private Meditation commended Gen. 24.63 Josh 1.8 Psal 1.2 Psal 63.6 Psal 119.15 23 48 78 148. Psal 104.34 Psal 119.97 If Christians would be particularly instructed in this duty we commend them to Mr. Joseph Symmonds Three excellent Treatises Printed at London 1653. one of which is upon this subject 2. As to the prudent conversation of Christians and something of their farther duty in these times we recommend to our Brethren 1. As much as in them lyes to avoid all meetings of people at feasts or otherwise Where they foresee they may probably be engaged in discourses which will either tempt them to any thing that is sinful or to discover their opposition to such courses of others in a place where probably their speaking will but make them odious 2. As it is their duty at all times to do good to all though more especially to those of the houshold of faith
the propagation of it in the power thereof is and having observed some decays thereof in present Professors from the life zeal and power thereof in our fore-fathers and withall how many temptations are daily offered to the corruption which yet remaineth in the best to divert them from the streight and narrow way which leadeth to the Kingdom of God That through our negligence the study and powerful practice of godliness wherein England hath been famous above any other sort of Christian people may not abate and Religion evaporate into a meer formality and the souls of you our Brethren might not be hindred of that joy and peace which usually attendeth a strict and close walking with God have thought fit to propose our serious thoughts unto you for the revival and preservation of Religion wherein we shall rather give you a copy of the conversation of our fathers who walked with God in their generation than propound any new thing unto you There are three things in Religion observed as the glory of England wherein our Church hath exceeded other Reformed Churches 1. The diligent practice of Family-Worship 2. The strict sanctification of the Christian Sabbath 3. The severe personal strictness in the Conversation of Professors And as these things have been the the beauty of England so we doubt not but they have been the strength of it We therefore as Ministers of Christ do beseech you and so much the rather by how much our condition in respect of publick communion is more sad than in former times that you would joyn with us in your particular places so much as in you lies to recover unto God an England that antient Revenue of his glory which he hath formerly had from our fathers in these things 1. The first thing which we commend unto you is the promoving of Family Religion and that both in reference to the week-day and to the Lords day Families are the lowest Societies and such wherein we have further advantages to propagate Religion than in any others and that not only in respect of our daily converse in them but of the authority with which God hath there cloathed superiours They are the Societies in which alone every private person who is the Head of the family is a King Priest and Prophet And he that cannot rule his own house well is by the Apostle determined unfit to rule the Church of God In order to which we propound 1. That every one who is Head of a family would by a constant deportment to his or her children or servants vindicate the honour which God in the Fifth Commandment hath reserved for him neither by too much familiarity divesting himself of his authority nor by too much severity estranging the hearts of his Relations from him but by a wise gravity so deporting himself that while his relations fear him as being in the stead of God unto them they may also love him for his tenderness to them both in their temporal and eternal concernments In order to which we desire Christians to consider That he or she is rarely dishonoured by his child or servant who have not by too low and unhandsome carriage dishonoured themselves before them God ordinarily vindicating the honour of superiours till themselves have unduly prostituted it that they may read their sin in their punishment 2. That being cloathed with this authority from God you would make it your business to vindicate his glory not enduring any in your families who after due admonition and the use of other means to reclaim him or her shall live in the practice of any moral vice or what shall have an evident appearance of it If any therefore in your families shall be given to drinking swearing lying prophaning the holy Name of God reviling of his people any species of uncleanness or any other scandalous sin if they be such as you can turn away if they will not be reclaimed remember the resolution of David Psal 101.6 7. If they be such as either by natural obligation or moral contract you are obliged to keep let it be your business to endeavour all possible ways by instruction admonition correction begging the help of others to reclaim them that their sins may not be laid to your charge Consider with what face he can blame the Magistrate for not punishing these offences who neglecteth it in his own family where the body to be ruled is less and his authority as to some kind of punishment far greater than the Civil Magistrates is And as a means in order to this we desire That giving your children and servants all due liberty of recreation especially with such company as you shall commend to them you would restrain them as much as may be from Plays Fairs Meetings for Dances and others Revels and from Recreation at undue hours 3. That seeing an ability to read the Scriptures and other good Books is the foundation of all knowledge you would not only see to the bringing up your children to this capacity but if the providence of God casts any under your roof that cannot read you would exhort encourage and by all means help them till they attain this faculty What knoweth the Master but he may thus be a means to save the soul of his servant by bringing him to the knowledge of God We urge this rather because we observe divers well disposed persons grown up miserably disadvantaged for the want of this 2. The family being thus ordered and disposed is prepared for a joint communion with God And surely if there were no Scriptures evincing Worship a family-duty such as that of Joshua resolving with his house to serve the Lord. Cornelius fearing God with his whole house and praying there about the ninth hour of the day Davids walking in his house in a perfect way Abrahams instructing his houshold The Prophet Jeremy's imprecation upon the families which call not on the name of the Lord. The mutual prayers of husband and wife 1 Pet. 3.7 which the Apostle hinteth that he would not have hindred Daniels praying in his house thrice a day which we cannot tell how it should have been proved against him had he done it alone We say that were there none of these evidences from holy Writ yet every Christians reason can tell him that the providence of God hath cast us into family societies not meerly for natural and civil ends but for to be joynt blessings each to other in those things which he hath commanded us first to seek Now if any desire to be more particularly instructed concerning those duties which God expecteth from families we answer We know no act of divine Worship but may be performed in so small a society as that of a family if a lawfully ordained Minister be the Head of it or assumed into it for that time But we shall only speak to those duties which God expecteth of every family without any respect to a Minister in it c. Those we conceive are
dying Disciple and one who leaned upon our Saviours breast are to be regarded but a greater than the beloved Disciple is here John speaks in his Masters name and you know it was his Masters language Whosoever shall offend any of these little ones And again Fear not little flock it is your Fathers will to give you a Kingdom The Scribes and Pharisees of that age gave them other names Schismaticks to the Jewish Church perverters and seducers of the people they never died upon the cross for them they never travelled in birth for them till Christ was formed in them Strangers call those rogues whom Parents call little children But what says this spiritual Father to these little children Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming When our blessed Lord was taken up into heaven and the men of Galilee stood gazing up to heaven two men stood by them in white Acts 1.11 saying Why gaze you That same Jesus which is taken up into heaven shall so come in like manner as you have seen him ascending into heaven So as to his Person God-Man as he ascended but not so as to his retinue for we are elsewhere told that he shall come with ten thousands of his Saints And again Jude 14. That he shall be revealed from heaven with his mighty Angels in flaming fire That he shall descend from heaven with a shout 2 Thess 1.7 1 Thess 4.16 with the voice of the Archangel and with the trump of God And this is the coming and appearing mentioned in the Text which lets us know that Christ is he that is spoken of in this Text and no other Christ never makes an errand into the world for nothing When he came before it was to work out mans redemption his next coming will be of another nature The Apostle tells you That God hath appointed a day wherein he will judge the world A truth that solveth that great riddle of Providence which made so many wise Heathens deny a Deity and hath made so many good Christians sometimes doubt it Why the way of the wicked prospers and the rod of the wicked lieth upon the back of the righteous If it were not that we believe that harvest we should stumble at the long furrows which the plowers make upon the backs of the righteous But this salves all yet a little while and the children of God shall be delivered from their prisons and dens and furnaces of affliction and their accuser and persecutors shall supply their places ah happy were they if it were no worse but flaming fire is much sadder especially aggravated with the adjunct of eternity For behold he cometh yea he cometh to judge the earth with righteousness shall he judge the world and the people with equity Would you know who this He is The Apostle tells you it is the man Christ Jesus he whom the Jews crucified he whose Gospel men so much despise and against whom all imaginable despight is done he that must not be preached unto people that they may be saved It is he that cometh Mens different affections to Christ read in all their faces and deportments sufficiently evince that at this day of his coming there will be differing complexions of mens faces With what faces will they behold this dreadful Judge who have despised his Blood obstructed his Gospel haled his true Disciples into prisons abused his Ministers concerning whom he hath said I will be with you to the end of the world and He that despiseth you despiseth me And again of his Saints in general If any shall offend any of these little ones it were better that a milstone were hung about heir neck and they thrown into the sea On the contrary the righteous will lift up their head when the day of their reâ—emption comes nigh They have not been shamed of Christ no not of his Cross and will have no cause to be ashamed â—t his appearance This is that confidence and not being ashamed of which â—he Text speaketh unless it be to be â—nderstood with a particular reference â—o the Ministers of Christ for it is in â—he first person That we may have confidence Isaiah triumphed in the faithful â—ischarge of his Ministery in this That â—ough Israel was not gathered yet he should be glorified And St. Paul that hâ— should be a sweet savour to God both with respect to them that were saved and to those that perish If the Prophet hath warned the sinner Ezek. 3. if he die in his sins yet the blood lieth on his own head the soul of the Minister is free The case is otherwise if they be not warned God have mercy on those that out of greediness of lucre take so many of thesâ— little children into their care that theâ— are enforced to put them out to Nurse that have no breasts where they aâ—â— starved But yet as the painful Master that hath taken an idle child under hâ—â— care who through his own negligenâ—â— profiteth nothing yet cannot without some shame and lothness to hear iâ— stand to hear his non-proficiencâ— brought to a test so the painful Minister of Christ will not without some blushing and reluctancy at the great day stand and see the many souls under his charge adjudged to eternal burâ—ings Therefore saith the Apostlâ— That we may have confidence and not ashamed But what should be done hâ— Gospel-professors that both they arâ— their Teachers at the day of Christs appearing may have confidence and not be ashamed This is summed up in a few words Abide in him But I must not pass over those little particles in the front of the Text. But now It is generally agreed that St. John wrote this Epistle in a time wherein Professors to Religion had made great Apostasie both in matter of faith and holiness Eusebius and Augustine reckon up nine or ten most erroneous and impure Sects which troubled the Church in his time And as it was a time of great defection so it was a time of most bitter persecution John himself was banished into the Isle of Patmos where Christ bare him so much company and dictated to him the Revelations This Historical Circumstance addeth a great Emphasis to those particles in the front of the Text But now Now when the love of so many waxeth cold now when the world is so much in arms against Christ and his Gospel now when the Doctrine of Christ â—s so much deserted and despised when â—he ways of the Gospel are so much deâ—amed when all manner of uncleanness and leudness so much aboundeth Now little children abide in him In the Text is observable 1. A familiar Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children 2. A seasonable Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him 3. An Argument enforcing this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that when he shall appear we may have confidence c. This Text
affords several Propositions of Doctrine some more implied others more expressed That Christ will appear 1. Prop. Though at present he be personally absent and disappeareth to his people yet he will come again he will appear That at the day of his appearance 2. Prop. some will have boldness and confidence others will blush and be ashamed That it is the great concernment of Christians to abide in Christ 3. Prop. and that especially in evil times 4. 4. Prop. That a peoples abiding in Christ will adde to a godly Ministers boldness and confidence when Jesus Christ shall appear in Judgment The third being the main Doctrine of the Text is that which I shall only insist upon 1. Prop. It is the great concernment of the children of God the Disciples of Christ especially in evil times to abide in Christ The foundation of this Proposition in the Text is evident But now little children abide in him Now that the times are thus evil by the corruption of men on the one hand by the rage of men on the other hand Jo. 1.2.18 19 26. Now that there are many Antichrists by which we know this is the last time verse 18. Now that many are gone out from us who were not of us Now that there are many that seduce you verse 19 26. Now abide in him But for a fuller discourse upon this subject it will be necessary that I should open to you 1. The meaning of this term Abide in him that you may know the full import of it 2. That I should shew you wherein this appeareth to be the great concernment of Christians 1. In all times 2. More especially in evil times 3. Then I shall bring it home to you in a more close and particular application 1. Quest What is the meaning of this Exhortation Abide in him What is this to abide in Christ 1. Abide is a term of continuance and signifies a continuing or persevering in some place or station in which a person is being here applied to Christ it must signifie a perseverance or continuance in union with Christ or in some station or relation referring to him There are three ways by which a man may be said to have a relation to Christ 1. Sacramentally We are said in Scripture to be baptized into Christ Rom. 6.3 Gal. 3 26. Rom. 6.3 Gal. 3.26 not that the person baptized is forthwith justified or regenerated none can maintain that without asserting an intercession of the state of justification and total and final apostasie but by Baptism we are made members of that mystical body whereof Christ is the head I mean the Church thus in the strictest sense those that are baptized are baptized into Christ mystical Christ as the Head of the Church though not as the Head of the Elect. From this relation to Christ there is no starting but by renouncing or denying our Baptism Besides We are baptized into Christ as the souldier by taking his pay or taking his oath is listed into an Army that is under an engagement to profess Christ and to be his servants 2. Putatively or Visibly It is a figurative but very usual expression in Scripture for men to be said to be what they judge themselves to be or what they outwardly own and profess to be thus the seemingly righteous man is called righteous And in this sense you read of some that deny the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and we are bid not with our meat to destroy our Brother for whom Christ dyed Thirdly More spiritually and really by an union of faith Thus that man is in Christ who actually believeth faith is that grace which makes the true and perfect union betwixt Christ and the soul I mean that faith which the Apostle calls the faith of Gods elect the faith that worketh by love purifieth the heart gives the soul victory over the world c. Which faith is not an idle and inactive quality but working and powerful justifying it self 1. By a profession owning of and adhering to the truths of the Gospel 2. By a suitably holy life and conversation With reference to this I take the Exhortation 2. But Secondly This Exhortation doth not suppose that it is possible that the union once thus made betwixt Christ and the soul can be dissolved He that is the Author is also the finisher of our faith The Seed of God saith our Apostle abideth in the believing soul It is a great mistake of some to conclude from such kind of Exhortations as these the possibility of a Christians falling from a state of Grace 3. But Lastly Though a Christian once truly implanted into Christ and by faith engrafted cannot but abide in him being kept by the power of God and upheld by an everlasting arm Yet 1. This union on our part must be preserved by the use of such means as he hath appointed 2. A man may fall away gradually from his profession and may abate of his practice in holiness Now with reference to one or both these is this Exhortation and many others of like nature in Scripture which signifie these two things 1. Live in a diligent use of all those Sacred Institutions and Means which God hath appointed you in order to your preservation in that state of grace into which the Lord hath brought you and will by his power but through faith on your part preserve you to salvation 2. And take heed that you abate not in degrees of faith and love This now is the meaning of this short Exhortation abide in him which we shall the better understand by considering other Scriptures in words or in sense paralell to this It is a phrase we rarely meet with in holy Writings but only in the Gospel and Epistles of this blessed Apostle It was Christs Exhortation John 15.4 Abide in me Joh. 15.4 7 10. expounded ver 7. If any man abide in me and my words abide in him ver 10. 1 Joh. 2.6.24.17.10 1 Joh. 3.6 Abide in my love 1 John 2.24 it is a little altered if you abide in that which you have heard 1 John 2.26 He that saith he abideth in him ought so to walk as he also walked ver 10. it is called an abiding in light 1 John 3.6 Who so abideth in him sinneth not So then when we are exhorted to abide in him we are called upon To take heed of sin to do the will of God to walk in the light of truth and holiness to continue in the owning and profession of the truths of God which we have heard to take care that the words of Christ may abide in us Two things we are called to for two things we are admonished to take heed of 1. We are called to for a stedfast owning of and adhering to such propositions as we before by faith have embraced and been perswaded of from the Evidence of the word of God and admonished to take heed of
walk crying out with David Lord When wilt thou comfort me How hardly and heavily doth it come off with any spiritual duties How weakly doth it perform them When these locks are shaven off in which its great strength lyes it becometh as another soul And this evinceth it to be a great point of a Christians Wisdom to abide in Christ You meet with a Promise in the Old Testament to this purpose I will make an everlasting Covenant with them Jer. 32.40 that I will not turn from them to do them good but I will put my fear into their hearts that they shall never depart from me Mark how God twists these both together the same Covenant that ensures us Gods abode with us to do us good engageth us also not to depart from him Thus far now I have evinced this as a piece of a Christians wisdom to abide in Christ by considering it as an End 2. As a Means A Means in order to our keeping Christs abode with us 2. In order to our bringing forth fruit and much fruit 3. In order to the preservation of our selves from the greatest evils of being cast forth withering and burning 3. Let us consider it as a condition to which indeed all the Promises of the Gospel are annexed You may observe all the promises annexed to a continuance in the words of Christ to overcoming to an holding on to the end which expressions and many more of like import signifie the same thing as abiding in Christ It is a question amongst Divines whether the Covenant of Grace be absolute or conditional If we understand by the Covenant of Grace that Eternal Paction which was betwixt God the Father and his Eternal Son as the head of the Elect it is no question absolute and nothing is required of the Elect in order to their Salvation but what God in some other branch of that sacred Stipulation hath engaged to do for them give unto them or work in them but because in what we are to perform our own endeavour is required and we are workers together with God to use the Apostles expression in another cause therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men which were gradual according to the different periods of the world and as God was pleased more or less darklier or more clearly to reveal his mysteries it is propounded conditionally And this is the Condition annexed to all the great Promises of the Covenant that we should abide hold fast persevere continue to the end not draw back c. I shall only particularize in one and that is no mean one John 15.7 If you abide in me and my words abide in you you shall ask of me what you will and I will give it you For poor worms to have a liberty to go to God to ask of him to ask of him what we will and this under an assurance from the only Son of God that we shall have it Is it nothing to us Seemeth it to you Sirs a small thing to have this liberty of access to the Throne of Grace this is promised by him that â—annot lye and the condition annexed is your abiding in him If you abidâ— in me you shall ask what you will Certainly I shall need say no more to evince this Abiding in Christ the great concernment of Christians 4. But once more let us consider it as an Evidence An Evidence of the truth of our Vnion with him An Evidence to our selves An Evidence unto others 1. We can no other way evidence to ourselves that we ever had any true union with Christ than by our abode and continuance with him There is a real difference betwixt a seeming and a real and sincere Professor but not discernable other than to him that searcheth the heart and trieth the reins any way but by a steady and constant abode in our profession God hath said if the righteous man forsake his righteousness and commit iniquity his righteousness shall never be remembred And again If any one draws back my soul shall have no pleasure in him Whiles those and such like Texts abide this assertion must be true The Apostle speaking of some that wert gone out from the Church sayes They were not of us if they had been of us they had continued with us That day a Christian steps back he loseth all his hope all his joy peace comfort satisfaction 2. It is our only Evidence unto others Put case a Christian hath a truth of Grace and be really united to Christ by an union which sin shall not dissolve and this Christian apostatizeth from his profession though it shall not be totally and finally gradually What ever he be other Christians during his Apostacy before his return cannot judge him a Christian indeed but must look upon him as a temporary Professor till they see him renewing himself by repentance for De secretis non judicat Ecclesia The Church of God can judge only from what appeareth and interpret his heart by the Comment which his actions make of it The summ now of all is this If a Christian be concerned to keep the manifestative and influential presence of Christ with him to bring forth the fruit of holiness to the glory of God and much fruit to maintain his communion with Christ and his Church his vigor credit and glory with the Church of God to keep himself out of Hell fire to maintain his unspeakable privilege oâ— going to God asking of God what he pleaseth with assurance of receiving from Christ what he asketh if he be concerned to preserve unto himself and to have to give unto others an Evidence that he hath not mockt God deceived men in his profession acted an odious dissembler counterfeit in Religion It is then his wisdom and high concernment to abide in Christ I added further that it is his more especial concernment to look that he abide in Christ in evil times Let me evince that a little and it will appear to you if you consider with me these things 1. That in such times it is most difficult to do it It is a known saying Difficilia quae pulchra No brave thing is easie It is an easie thing when the Jews prosper to lay hold on the skirt of a Jew and say we will be called by thy name to swim with the stream alas in such a day there are bladders enough to hold us up from sinking besides the force of the stream alone will do it but an evil time is the time of trial Peter himself found it easier to abide with Christ when all the world ran after him than when all his Disciples â—rsook him and fled Evil times ordinarily afford three disadvantages which make an abode in our profession more difficult to Professors 1. The first is from the loosening the â—kin to wickedness There is this charaâ—teristical difference betwixt a good and evil time in a spiritual sense In 〈◊〉
For a judicious Christian though he knows the efficacy of the Ordinance doth not depend upon the purity or ability of the Administrator yet he also knows that in this period of time God useth not to work miracles but to concur with probable means means that have some rational tendency to the end and suitably he observeth that God in the dispensation of his grace ordinarily co-operates with such Ministers as live their Doctrine and speak the Oracles of God as the Oracles of God with plainness gravity life and power He knows the end of preaching is not scratching a peevish humour nor tickling the ear but affecting and changing the heart Psal 63.1 David desired to see the power and glory of God in his Sanctuary Thirdly If we truly thirst after Divine institutions we will not despise a plainer draught provided it be wholesome God distributeth his gifts even to his Ministers variously to some he giveth more excellent abilities as to the same acts Some are not only able to preach the wholesome Word of God but as good Cooks they are able to make the wholesome food of the Word appear more lovely by handsome language apt similitudes neat allusions Others have not this ability yet it may be open and apply the Word of God faithfully I must confess the best of Christians have cold and feoble and teachy stomachs that they have need of all due art to commend their food to them yea and this excellency of gifts in some is the special priviledge of some with which God ordinarily blesseth them in order to some more â—â—inent services for souls than others â—â—all be honoured to do And therefore â—â—cannot blame Christians knowing the dulness and deadness of their hearts â—â— desire the best advantages they can give themselves and where choice is â—o desire to sit under the ablest Miniâ—try Austin once wished to hear Paul â— the Pulpit But yet the soul that truly thirsts after Gods institutions â—â—ill not despise his spiritual food hough it be not brought him in a Lordly dish He considereth thus with himself 'T is the word that nourisheth my soul not the wit not the quaiâ—â— expressions are which it is served to me the good of these is determined in my carnal part I must love thâ— word because it is pure not because 〈◊〉 is wittily delivered and the matteâ— neatly couched A good stomach we say needeth no sauce Thereforâ— though in a time of choice and plenty a gracious heart will prefer the ableâ— Preachers who can give the word moâ—â— advantage by their parts Yet as eveâ— then he will not despise the performances of him who hath the meaneâ—â— gifts and abilities provided that hâ— doth not handle the word of God deceitfully or negligently so in a timâ— of scarcity he will much less do it Fourthly The soul that truly â—â—â—eth after Divine Institutions will emâ—â—â—â—â— what he can when he cannot enjoy whâ—â— he would When I say he will embrace what he can I mean what 〈◊〉 is satisfied in his conscience that 〈◊〉 may enjoy without sin Sin is such 〈◊〉 thing as nothing can tempt a gracioâ—â— soul to it he knows that it is impossible he should please God by an action wherein he presumptuously sinneth against him especially too in matters of worship where he is more especially jealous he knows participation of Ordinances is not absolutely necessary to salvation if therefore he cannot hear a Sermon or receive a Sacrament but he must before or in it defile his soul with sin he rather chooseth to forbear the Ordinance than run the guilt of the sin But suppose circumstances such that a good Christian cannot enjoy every institution but some he may I say he that hath a true spiritual thirst will enjoy what he can when he cannot enjoy what he desireth The Disciples would gladly have heard Paul 〈◊〉 the Synagogues as they had wont Acts 19.8 9 10 11. â—â—swading the things concerning the Kingdom of God But when men come to be hardened and to speak evil of the righteous wayes of God before the multitude so as Paul can speak no more openly those that are true Disciples will hear him though in the school of Tyrannus If Paul cannot Preach at mid-day Acts 20.7 and break bread they will hear him till midnight I do not speak here to plead for those coetus antelucani which the Heathen so much scandalized Christians in Origens time for but only to shew you by these instances that it is no new thing for Christians to make any shift to taste any thing of Christ in his Ordinances The Antients justified the Christians of those days for those meetings though in times of liberty they had not been Eligibleâ— If a Christian truly thirsts after Divine Institutions if he cannot go with the multitude to the House of God yet he will not omit the homage of two oâ— three gathered together in the Lords name Jo. 20.19 The Disciples when they could not assemble openly nor have door open for fear of the Jews yet they assembled and shut the doors and enjoyed the Institutions of God and Jesus camâ— and stood in the midst amongst then and said Peace be unto you It argueâ— not a thirsty and ingenuous but a wanton and teachy soul when it will make use of no means of Grace because hâ— cannot enjoy all under such circum stances as he desireth 5. Fifthly Who so hath the true Spirit of a Christian in this thing will be content for the enjoyment of Gods institutions to encounter some difficulties We use to say Hunger will break through 〈◊〉 stone wall We see what those natural â—assions will do in brute creatures and 〈◊〉 reasonable creatures The spiritual â—unger and thirst will do much more with a Christian and in reason must as the preservation of a spiritual life and the prospect and hope of that life which is Eternal is more valuable than the preservation and enjoyment of a natural life 6. Lastly A true Christian when he cannot enjoy Divine Institutions yet will 〈◊〉 crying after them When shall I come â—â—d appear before God saith David and again Psalm 27.4 Psal 27.4 One thing have Ideâ—â—nd of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple But by this time methinks I hear some good Christians say to me Case Is this indeed the temper of every true Christian May I then conclude my self a true child of God if I find such a thirst in my soul after God in his Ordinances though I do not meet with those enjoyments of God in his Ordinances which I desire Saith another If this be true I 'am much afraid of my self I do not find such a thirst as you have mentioned or if any yet not after all Ordinances Noâ— is it so even a temper as I desire Sometimes I am
And to love their enemies to do good to them that hate them c. So more especially to be careful of it in these times That whereas men speak evil of them 1 Pet. 3.16 as evil doers they may be ashamed that falsly accuse their good conversation in Christ 1 Pet. 2.12 yea they may by your good works which they shall behold glorifie God in the day of visitation 3. That above all even to the worst men They render their dues fear to whom fear honour to whom honour owing no man any thing but to love one another and remembring that Love worketh no ill to his neighbour according to that of the Apostle Rom. 13.7 8. 4. That they do not give holy things to Dogs nor cast pearls before Swine but wisely watch all advantages where they may meekly and acceptably and seasonably apply any word to their neighbour to convince him of any sin or duty forbearing it where they see any in any madness of passion or the like 5. That if God calleth them to suffer any thing in the doing of his will they remember to do it with meekness and patience and also with Christian courage and boldness committing themselves to him that created them and who will judge righteously 6. That they Remember their Brethren who are in bonds as if they were bound with them considering that themselves also are in the body Heb. 13.3 Hebrews 10.34 Coloss 4.18 Phil. 1.7 7. That if they discern any of their Brethren overtaken in a fault they would endeavour to restore such a one in the Spirit of meekness considering themselves also lest they be tempted according to that Gal. 6.1 and if need be they further acquaint some godly Ministers with it 8. That especially at such a time as this is they cover and conceal the weaknesses of each others and avoid all manner of exceptions one against another or reproaches of each other for any particular differences of perswasion in the things of Religion as to such who are agreed in the two main things 1. The Doctrine of faith 2. A joint study to promove practical Godliness 9. That they take especial heed that no particular provocations from any of their brethren upon civil accounts be a temptation to them to turn Persecutors of them i.e. to seek a revenge upon them for matters concerning their God it being certain that none can deserve a persecution from his Neighbour These things our dearly beloved Brethren are all which at present we shall commend to you The nature and reasonableness of them is such as we are assured they have an evidence to all your consciences either as necessary or highly useful only as we are prone to make excuses in any duty and especially where the revival of it may seem to condemn our former neglect so we are afraid least as to that part which relates to the order and worship of families we should hear some excusing themselves Either 1. From want of time or 2. From want of fit matter in their families or 3. From want of parts and abilities or 4. From the want in the world of servants that will be brought under such discipline 1. As to the first we know there is a great difference of men as to leisure and therefore as we said before we believe more of this nature is required from a Daniel or a David than from a private person but 1. This cannot be pleaded as to Sabbath Dayes Service 2. It cannot be pleaded as to Morning duties there the time may and ought if need be be redeemed from sleep 3. So that all the dispute is about one half hour at night and we leave it to every Christian that is serious and conscientious to think whether this plea will not argue a greater want of a good heart Besides if this duty be necessary we hope that our brethren who let their trade and business be what it will will find a time to dine and sup because they are naturally necessary will also find a time for these duties which are spiritually necessary 2. As to those who complain that their families neither do nor can consist of fit matter for these duties It only reacheth to Catechism and that too only as to servants for surely Parents can command their children As to them we say Servants are either Apprentices or hired by the year or by the day for the latter sort they are not properly members of our families For the former doubtless Masters have a great power over them and though if they be stubborn they cannot directly force them to this yet they may keep them to such a strictness in labour that they will be glad to purchase some relaxation there by a complying in this with the desires and endeavours of Governours for the good of their souls For yearly servants it is true they are but transient members of our family but for their hired time Governours have the same power over them as over Apprentices and there is no question but better may be provided if they will not comply Besides Servants that shall thus refuse must be 1. Either such as have some particular different Perswasion in religion who it may be understand much of the Principles of Religion or 2. Such stubborn refractory persâ—ns as will be kept under no better Civil Government than Religious and so unfit to be continued in our houses But we are verily perswaded that they are very few who by fair and gentle treating with them might not be brought to this order however as to children the duties may proceed 3. For those who complain for want of parts to discharge this work The plea only holds as to prayer and set discourses on Scripture We should therefore commend to Christians 1. That no heads of families be patient till they have learned to read the want of this being a most inexcusable sin in these dayes wherein are so many means for it 2. That as many as possible would learn to write and practice writing and as many as can would learn to write Characters writing by Characters being of infinite use in this work 3. Though we cannot commend Christians tying themselves to forms of prayers made by others Yet rather than not pray at all that Christians would read a Prayer Morning and Evening to their families out of some good Book such as the Practice of Piety c. at least at first setting up such a Reformation 4. That no Christian would rest here but being assured that the gift of prayer is attainable by any Christian that will take pains that they would use all means to attain unto it and to that end we shall not only be ready our selves to give such as come to us Directions but we earnestly commend unto them the reading and study of Dr. Wilkin's Book concerning the gift of prayer 5. As to opening the Scriptures and from them speaking to people Though we could wish that as many as have time and leisure would apply themselves to get such knowledge as might enable themselves by study to find out the sense of a Text. Yet in regard that all cannot do that we have before commended to our Brethren some such English Books as may in this be helpful to them And in regard every one hath not an ability to purchase such Books we shall only offer it to our Brethren whether four or five might not joyn together in buying such an English Library as they shall be advised to each sharing in it that so the whole number may be amongst them all and ready to be mutually Aent and if they please they may so agree as when any one dyeth the others may purchase his share at a certain rate The most of these things Brethren especially which concern the Worship of God in their families and the private Sanctification of the Sabbath though we believe them to be in a great measure the practice of many of you and from your Parents you have been instructed in the practice of them yet considering the great moment the reviving of Religion in families is of at such a time as this and the great neglect in many families occasioned possibly for that some had not such good examples in the families of their education we have thought good to use the Apostle Peters expression 2 Pet. 3.1 To stir up your minds by way of remembrance Thus we conceive God may be glorified our own souls and the souls of all under our charges highly advantaged Religion would be revived preserved and propagated and much of the glory of the Professors of England recovered and the Adversaries of Religion and Godliness would gnash their teeth to see every family become a Church and the Nursery of that Religion and lively practice of Godliness which by so much profane scoffing they endeavour to discourage and by so much activity they labour wholly to extirpate FINIS
reducible to four heads 1. Reading in the Book of the Lord. 2. Prayer 3. Praise 4. Instruction 1. For reading the holy Scriptures That this is a family-duty doth appear from that of Moses Deut. 6.6 9. where we are commanded to have the Law of God wrote upon our posts and the gates of our house From that of the Apostle Col. 3.16 Let the word of Christ dwell in you a Metaphor drawn from members of Families which dwell together For the further proof of this duty we commend you to an excellent Book called Family Religion further revived by Mr. Philip Goodwin Printed at London 1655. and to a Book of Mr. Whites for the profitable reading of the Scriptures Chap. 9. 2. For Prayer We are commanded to pray alwayes and who so considereth that the Law of God requireth it of single persons and of the first and least society that of a man and his Wife 1 Pet. 3.7 cannot think 1 Pet. 3.7 that a man is excused from it with his children and servants It is the blessing with which the Superiours in families ought to bless their infeririours 3. For Praise by singing of Psalms As praising of God is a natural duty so the doing of it by Psalms Hymns and Spiritual Songs which are the three titles of the Psalms of David is commanded by the Apostle In the same place where God saith I will be the God of all the families of Israel Col. 3.16 and they shall be my people Jer. 31.1 2. he also ver 7. saith O shout with joy and sing amongst the Nations 4. Instruction is a general duty God commendeth Abraham for it Gen. 18.17 For the matter of it in our present discourse it is In the things of God Now this may be done several wayes 1. By Catechizing which is by experience found the most plain and familiar way of teaching and that by which the Papists confess the Protestant Religion hath been highly advantaged in the world We therefore urge this in a more especial manner upon all the heads of families as the nearest way to bring those under their roof to the knowledge of God and the establishing of them against the errors of the sinful times wherein they live 2. By repeating of Sermons to them an antient and profitable duty wherein every Christian is a fellow-worker with and a preparer of the work of the Holy Spirit of God Joh. 14.26 whose work it is saith our Saviour To bring to remembrance the things we have heard of God By opening the word of God read unto our families which though it be not a work to which every private Christian is fit yet may be profitably performed if any Christian will but take the pains to spend a little time before duty in fitting himself for it by reading the Annotations upon the Chapter or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses Mr. Jackson upon all the Historical Books of Scripture Mr. Dickson upon the Psalms Mr. Calvin on Job and Deuteronomy and Daniel Dr. Willet on Genesis Exodus and Leviticus Mr. Hutchinson on the small Prophets Mr. Dickson on Matthew Mr. Hutchinson on John Mr. Fergusson on Galatians Ephesians Philippians Colossians and many others 4. By occasional discourses of Religion and applying Scripture unto our relations according to the Precept Deut. 6.6 7 8 9. 5. By examining their children and servants what they remember upon hearing Chapters read or Sermons preached or repeated 2. Particularly we commend unto Christians A more extraordinary care to inform their families concerning the true Nature of Worship in general concerning the several acts of Gospel Worship and the right way and method of performing of them as well the external as internal manner by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord but also kept from a formal and perfunctory slighty service of the great and living God And the better to enable Christians to do this we do by the blessing of God intend to contribute our pains to the utmost in some exercises of this nature 3. If any one ask us how often these duties are to be performed We answer that we have in this no stated rule but as we are sure they cannot be too often and reason teacheth that they should be so often as to reach their ends So the Scripture doth not obscurely hint some kind of Instruction and Prayer to be used Morning and Evening Deut. 6. We are commanded to talk to our children of the Law of the Lord when we lye down and when we rise up God of old required a Morning and Evening Sacrifice David Psal 55.17 and Daniel Chap. 6. v. 10. prayed thrice a day which possibly may hint to us that those who have more leisure from the world than others ought to spend more time than others in this worship But we should press upon our Brethren 1. That none of them would omit praying and reading the Scriptures or some other way of instructing their families twice each day viz. in the morning and evening The morning is an excellent time 1. Because no excuse can be for the omitting it It may be done and is fittest to be done before the world calleth us off 2. It is the time when our spirits are most refreshed and fit for duty when worldly occasions have not seized on our thoughts 3. We are bid to say Prosper thou the works of our hands upon us and that is the time when the works of our hands begin 4. It is commended to us by many Scriptures Psal 5.3 Psal 59.16 Psal 88.13 Psal 92.2 Psal 119.147 The Evening is also a proper time 1. To beg pardon for the sins of the day and to give thanks for the mercies of the day and to beg the Protection and sleep of the night 2. The work of our hands is done and it is reasonable to beg Gods blessing upon it 3. Our sleep is the image of death and many never rise from their beds it is reasonable we should therefore commend our spirits and the spirits our of relations to the Lord. 4. It is commended in Scripture Psal 141.2 Psal 55.17 2. That if possible these constant duties may be performed before we be disadvantaged for them Either 1. By intermedling with the world or 2. By inclinations to rest and sleep which usually make the performance of religious duty late at night or after supper a very slightly perfunctory serving of God 3. We commend the Reading of the Scripture repeating a Sermon or singing of a Psalm before prayer not only as duties in themselves but as excellent means to call home the thoughts prepare the heart and fix the mind to a more steddy contemplation of God and devotion toward him in prayer 4. We commend to our brethren the repeating of Sermons and Catechizing to be at least once performed every week besides on the Lords Day 5. For