afraid oâ— backward to groan out their desires before the Lord yet the assistance and supplies of Prayers made to their hands is for such needful to enable them to appear before others and to be their mouth in the duty of Prayer I say needful that neither the service may be contemptible to those that be bad nor unprofitable and tedious to those that be better Briefly Formes of Prayer whereof there are many in Scripture being framed according to Scripture cannot be justly condemned but I must add one thing more and that is that formal praying which idle Christians by the abuse of forms may soon fall into can never be justified The third family-Family-duty is Repetition of Sermons which being carefully done is the preservative of a right Religion for why are people ever learning and never come to the knowledge of the truth or are easily carryed from it but because they take Ministers words without Ministers grounds and so when other Teachers bring them a new Doctrine they like the last and the new Teacher and sell the former and the old truth whereas if they did review what they hear and as the noble Bereans search the Scriptures quoted by Ministers and so find by examination that what they have heard is founded on the Word of God and upon the credit of a divine Testimony they would not change their mindes having grace in them because it is impossible for God to change His nor can any word come from Him that is not perfect and of perpetual verity This recalling and repeating of Sermons and endevouring that the Houshold may see how they agree with Scripture hath ever been the character of more Religious Families and a great means to make all in it especially if they be called to give account of what they have heard and heard again to profit in Religion For as he that repeateth a matter separateth very Friends to wit because the repetition makes it fresh in memory causeth a greater observation and leaveth a greater impression so he that repeateth profitable matters edifieth very Weaklings and helpeth much the hearers to understand mark and mind what hath been formerly delivered But whilest I thus persuade you to repetition the saying of an excellent Servant of God comes to my remembrance which is this in effect that as Kine and Sheep return not to their owners grass and hay but milk and fleece and flesh so Sermons are not to be returned and represented only by reading notes but Christians are to repeat them in their lives by being sound in opinion growing in grace and godly in all their cariage The last duty is Singing of Psalms to be used principally on our Lords Sabbath day but every other day needful because every day hath its mercy for which God is to be praised or if it hath its affliction in that also God is to be blessed and there are Psalms sutable to every affliction to sanctifie it unto us by ministring matter of Instruction and to bear up our spirits in it by affording matter of Consolation It is every day likewise a profitable Exercise because the Book of Psalms containeth in it abundant matter of heavenly meditation and spiritual edification And as it is both needful and profitable so it is an exercise very pleasant for it awakeneth the soul quickneth the spirits cheareth up the heart and generally reviveth both the inward and the outward man Other duties are a Christians work This is his holy recreation begun here and to be compleated in heaven I cannot leave this without reciting what Mr. Beza that hath done such eminent service to the Church of God relateth of himself it 's this When by the goodness of God I hnd willingly forsaken my Countrey and all that I had that I might freely serve Christ it came to pass at my first entry into the publick assembly of the Christians that the company did sing this that is the 91 Psalm by the singing whereof as though I had heard God himself calling me particularly I felt my self so comforted that I have kept it since that time most dearly-graven in my heart and I may truly witness this before God that I have received marvellous comfort by it both in sickness and in sorrow not only by meditating it when I was smitten with the Pestilence and the same plague had infected my Family even four times but also in other most grievous tentations Let all profit by his experience and observe their own Thus have I given Summary account of the matters handled in this Treatise Concerning each of which I earnestly desire the Reader to cast his eye upon the Margent to search the Scriptures alleaged and weigh the Reasons annexed for I shall easily grant that a mans constitution is apt to insinuate it self into his meditation and discourse perhaps too much for in every constitution as there is a vertue or an help to vertue so a danger also and divers other things may lead a man aside before he is aware Albeit therefore I am not conscious to my self of offering any thing but that which as far as my understanding reacheth is right and do abhor to impose upon the consciences of men which God alone can bind yet let the Reader in the reading of mine or any mans words else set still before him the Word of God The manner of Writing which is the other thing I mentioned I have spoken somewhat to in the former Epistle It is not so plain and perspicuous as in regard of the common sort of Christians I intended but the Babes of Christ will here find milk that is many things fitted to their capacity and if there be any stronger meat it will suit better with more mature Christians All men know or may know that Ministers are necessitated to extend such abilities as God hath given them to the utmost which is hardly done without some obscurity for the pleading of the causes of God And that because as flesh and bloud riseth up in arms mustereth all its forces against the truth of God so doth it also against the way of godliness whereby tho the adversaries thereof cannot destroy it yet they prevail so far as to darken it and to cast so many mists before mens eyes that it is not easie for the ordinary Traveller to discern the right way nor for their Guides to clear it up unto them However I hope they that have good and honest hearts will hereby receive some good and from others that write of the same things they may receive more and by humble and faithful Prayer to God with diligent studying of his Word most of all I crave pardon for being so tedious in this Epistle which because it may serve not only for an introduction but as a Supplement also to that whiâ—h followeth the Reader may please the rather to bear with it I have nothing now to do but to leave with Christians this one necessary
and destroying Armies introduced So when it is sought outward comforts are added Matth. 6.33 How hath England flourished under Gospel-dispensations and estimations And our Eclipses have arisen and will arise from despising and persecuting a faithful Ministery of which therefore let all beware that love the common peace Psal. 122.6 4. As it shall be easier for Tyre and Sidon and Sodom at the last day then for Gospel-contemners so they that receive and reverence it shall find mercy at that day when Christ shall come to be glorified in his Saints and to be admired in all them that believe and mark why because our testimonâ— the testimony of Labourers among them was beleived In that day shall we rejoyce in Christians and so they in us if we have not run in vain nor laboured in vain Phil. 2.16 To conclude this let it be your care dearly beloved Christians now God hath wrought such wonders for our peace and settlement to make some amends for that shameful contempt that hath been poured on the Ministers of Christ of late by your double honour And as for those many that have departed we are more willing to say have been carryed from us and against us by the distemper of the times what shall we say but as the holy Prophet sometimes did though with some alteration Lord God of Abraham Isaac and of Israel Let it be known that we are thy servants and that thou hast brought the heart of this people back again 1 King 18.36 37. CHAP. IV. Of the Observation of the Lords-day or the Christian Sabbath THe Christian Sabbath as our Church calleth it that is the Lords-day being a matter of so gâ—eat importance both in respect of Christians and of Christianity as that the name of the Lord of Glory is imprinted upon it And the Primitive Christians accounted it their glorious character And the Catholick Church hath still owned it and in the best of times most acknowledged it to be a day wholly dedicated to the remembrance and service of God our Saviour I shall therefore after what hath been already spoken concerning other parts of godliness endeavour according to my ability to add something briefly and summarily concerning this great day and the duties thereof and that so as to stir up Christians to the due observation of that day and performance of those duties For this purpose I shall make choice of a portion of Scripture that fully declares the danger of profaning the Lords Holy-day It is that which is written Neh. 13.17 18 Then I contended with the Nobles of Judah and said unto them What evil thing is this that yee do and profane the Sabbath day Did not your Fathers do thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by profaning the Sabbath It is easie here before I go any further to foresee this Objection That a Text in the Old Testament speaking of the Jews Sabbath is improper for the establishing of the observation of the New Testament Sabbath Unto which I answer 1. More generall That whatsoever things were written afore time they were written for our learning and examples of divine Justice such as this Scripture declareth to be inflicted for profaning that which was Gods holy day then are written for our admonition upon whom the ends of the world are come to terrifie all men from offending in the like kind as here from abusing and applying to common use his consecrated time and solemn day 2. More particularly The fourth Commandement being as a remarkable part of the Moral and Eternal Law of God still in force for the holy observation of a Sabbath every week of Gods appointment unto the end of the world it will from thence follow that any thing spoken in the Old Testament concerning the Weekly Sabbath in use then if it be not proper to the Jewish people nor to the Jews Sabbath day but be prescribed in the fourth Commandement as common to each weekly Sabbath of Gods institution doth still remain in its full strength to bind the people of God in all Ages briefly What belonged to the Jews Sabbath as a Sabbath and not as that Sabbath is still in force for every Sabbath I mean for any weekly day which God appoints for his day of rest and holiness Hence it followeth also that what we find in the Old Testament about the Sabbath approved that 's for our imitation what we find reproved and punished that 's for our restraint and warning This morality of the fourth Commandement and its common aspect both on the Old and New Testaments weekly day being purposely and strongly proved by others I shall not here speak further of it but hasten to a brief opening of the Scripture before recited wherein it appeareth that amongst other gross abuses mentioned in the former and latter part of this Chapter the Sabbath also was very provokingly profaned and that in Jerusalem it self the Lords City wherein the Temple was the Lords House and wherein God himself so resided that they hid their eyes from the Sabbath in his eye-sight and by the profanation thereof he was profaned among them Ezek. 22.26 If any ask How all this came to pass Nehemiah himself gives an account of it when he saith All this while was not I at Jerusalem v. 6. The presence of a good Governour prevents impiety And Nehemiah being once come Sabbath profanation is non-pluss'd and overcome They came no more on the Sabbath v. 21. But as when Moses was absent the Calf was made so Nehemiah going after his first coming to Jerusalem and the building of the walls thereof into Persia again there were in that his absence from Jerusalem many profanations crept in which he when he returneth most zealously reformeth In particular when he saw in Judah the violation of the Sabbath and that it was made a very Market-day v. 15. his eyes affected his heart and his zeal discovers it self 1. In vehement speaking for he testified and contended against the profaners of that day v. 15. and with the Nobles that should have prevented and obviated such profananation v. 17 18. 2. In resolute acting taking order 1. For the shutting and guarding of the Gates of Jerusalem against buyers and sellers within the City v. 19. 2. For restraining them that lodged about the wall who might continue buying and selling in the Suburbs v. 20.21 3. He gave charge to the Levites also to keep the Gates to wit of the Temple Nehemiah's own servants being appointed to keep the City-gates that so nothing might be wanting on their part to keep the day and house of God from profanation v. 22. The result and conclusion of all which is an humble applying of himself to the mercy of God for the remembring of him as he by the grace of God was zealous in remembring the Lords holy
blessedness pronounced to wit as it is together with hearing a means of keeping And this we see God made to be the way to the Eunuchs blessedness The reading Eunuch that could not at first see Christ in the Scripture he read yet saw so much by the help of Philip whom God sent to him when he was reading that he believed with all his heart and came to Jesus by Baptism unto eternal life for believing and blessedness comming to Christ and life go together Luk. 1.45 Joh. 5.40 20.31 After these reasons of reading Scripture I shall proceed to the answering of some Objections the first whereof concerns those that are higher the other such as are meaner and lower Object 1. Men that have their heads and hands full of business may perhaps plead that they have no time to read Scripture in regard of their many and pressing imployments Answ. 1. They who frame this Objection had need to take heed that it be not made a protection for omitting Prayer also and so letting pass some dayes without having any thing to do with God such may know that it is to be but peny-wise to be so thrifty of time for worldly business as to have no leisure to look up to God If they did reâ—d Scripture well they would find such good Husbandâ—y put under the head of Vanity for Except the Lord build the House keep the City and so carry on and prosper mens affairs it is in vain to rise early to sit up late or to bestow a mans labour in them A man had better gain some time from his sleep then to have no time for the service of God and to leave some business undone then to have all ill-done or to be undone because he prospers so well without God Prov. 1.32 2. I answer That although Christians will find it both profitable and needful to set apart certain times and that ordinarily every day for reading Scripture lest there be a loss of the duty for want of an appointed time to do it in yet I shall not prescribe any particular time nor how much of Scripture any should read at that time the division of the Scriptures into Chapters will help that way but that which I press as necessary is the thing it self and that every Christian be a serious Reader of Scripture I deny not but some are so hurryed with the necessary occasions of their Calling that it is not easie for them to have a time perhaps in a whole day to read a Chapter I mean to have a time at times and on some days but yet at other times they may and by enjoying a freer opportunity make themselves and their souls some recompenâ—e in regard of former omissions which I advise them to do and withal wish them to remember that it is as hath been said the mark of a blessed man to meditate in Gods Word day and night and that David that was still taken up with the persecutions of a King that is of Saul or with the imployments of a King when he was King himself and a man of War also yet was very much in the meditation of the Law of God yea it was his meditation all the day that is he took all occasions to exercise his thoughts in it reading it no doubt as Kings were commanded to do Deut. 17.19 and then reading it in his heart in his recurrent meditations according to all opportunities There is but one thing that hinders Davids imitation and the following of so good an example and that is the want of Davids affection which breathes and breaks out in this holy exclamation O how I love thy Law and thence follows his meditation all the day Love desires union and longs to be much with the thing loved Gods great complaint is I have written to him the great things of my Law but they were counted as a strange thing Divers now a dayes look strangely upon Scripture their countenance as it is said of Laban in regard of Jacob is not towards it as it was yesterday and the day before but would they claim kindred of it and say unto Wisdom thou art my Sister and to Vnderstanding thou art my Kinswoman and so grow into an holy familiarity with it ther as neer kinred love to look much one upon another so would they look often and with delight into the Book of God and by the frequent reading of it supply themselves with the matter of that heavenly meditation which the Scripture marks in and makes the marks of the choisest servants of God I come now to the Objections of the other sort and which ordinary people use to make to whom I do especially direct this discourse Object 2. We hear the Scriptures râ—ad in the Congregation and may not that suffice for us who must of necessity follow our Callings that we may live in the world Answ. 1. We cannot but think that the Eunuch coming to Jerusalem to worship Act. 7 27. heard the Scriptures read there that being one part of the service performed at their Feasts as is expresly declared at the Feast of the Passover when it is said that Hezekiah spake comfoâ—tably to the Levites that taught the good knowledge of God In which teaching reading is presupposed for we find it express'd otherwhere and namely that in the Feast of Trumpets the Law was brought before the Congregation and was read from the morning until the mid-day And it is more like it was read at the Feast of Pentecost to which the Eunuch came because in that Feast they remembred the singular benefits of the Lords giving of the Law in Mâ—unt Sinai unto them at that very time and their freedom from the cruel Laws of the Egyptians under which they had lived before But though the Law were thus read and heard read in publick yet a good man though a great man is not content to sit and hear the Word read in the Congregation which is I grant a great duty Neh. 8.3 but he reads also in private yea the Eunuch returning from the Feast and the Reading there reads also sitting in his Charet and Philip is sent to joyn himself to the reading-Charet Answ. 2. As for those that say They are imployed all the week in worldly business they ought to know that they have so much the more need to read Scripture that in the crowd of earthly cares and concernments they may not lose their God and their Souls It 's true that ruder people are ready to resolve that it is to be left to Ministers and Monks as Chrysostom relates their words to read Scripture I have wife and children and houshold care sayes one and another why do you press me to read it Now it 's true that it doth most and very highly concern Ministers to read Scripture And that not only for guarding themselves against those Errors which men
soul and body 1 Thess. 5 23. by the Word preached on that day through the operation of the Spirit 1 Pet. 1.2 Act. 20.32 26.18 So that God hath not only made the Sabbath an holy day but also makeeth men holy by his Ordinances on that day principally dispensed I have been the longer in this because hereby it appeareth what a necessity there is of a weekly Sabbath as being a most signal Declaration and Representation of what God is in himself that is the maker of Heaven and Earth his distinguishing character and what he is to his Church that is a God in Covenant with them and every way a Sanctifier of them and that 's their distinguishing character Exod. 33.16 Isa. 63.19 Now to return to the thing in hand since the Sabbath becomes of this use especially by the general and solemn meeting of Gods people together to Publike Service as Prayer Reading the Scripture Preaching administration of the Sacraments c. therefore the rest and leisure we have on that day is principally to be bestowed in and sanctified by such duties And therefore the Sacrifices appointed for the Sabbath day were full double to those appointed for every day for the Sabbath being a sign of more then ordinary favour from the Lord he required greater testimonies of their thankefulness and sanctification And the Prophet Ezekiel speaking of the state of the Church in the time of the Messiah under the figure of legal Ordinances mentioneth a yet greater oblation to be offered on the Sabbath day signifying that in the time of the Gospel the spiritual service should exceed the legal the grace of the New Testament being greater then that of the Old Now if we bring this greater service to the great day of service that is the Lords day it will fairly follow that the rest of that day should be fill'd up with holy duties especially in publique for in those duties the Sabbath is most a sign of the relations betwen God and us Private duties also are necessary because the whole day cannot be spent in publike service conveniently and yet it is to be spent holily Before we come to the Congregation therefore considering how holy a God that is before whom we come and how serious a service that is about which we come there is great need to spend some time in repentance especially of the sins committed the week before for how can we stand before God in our sin Ezra 9.15 And since God requires the heart How much need is there to purge it for he endures not a filthy heart but cryes out upon it Mat. 23.25 nor will the seed of the Word prosper in it How much need also to adorn it with humility faith fear of God holy desires and affections for God likes not an empty heart but requires to be greatly feared in the Assembly of his Saints to come with hungring thirsting and the desire of new-born-babes and especially with faith without which neither Gods Word to us nor our words in Prayer to him can ever profit Heb. 4.2 James 1.6 7. O how empty do we go away from Ordinances either because full of that which we ought to lay aside or void of that which we ought to provide when we come into Gods presence what need therefore of preparation And After we have been before God in Publike Exercises we are not left at liberty to do and speak as we please for it is the Sabbath of the Lord our God still and therefore must have continued in it that rest which is the body of it and that holiness which is the soul of it As therefore before the Publike Service we are to get a stomack and then feed on the heavenly Manna at it so we are to ruminate and chew the cud after it that is we are to consider what God hath said to us meditate and ponder upon it We should be in the spirit on the Lords day that is taken up with spiritual Meditations Rev. 1.10 or spiritual Conference such as our Saviour used with the men of Emmaus on the day of his Resurrection sutable to what he did before on the Jews Sabbath when going into the house of one of the chief Pharisees to eat bread he teacheth one good lesson to the guests that were bidden another to him that bade him them he teacheth Humility and him Charity And a third that sate at meat with him and in him all other men Piety and providence that no worldly encumbrances hinder from spiritual Ordinances It 's true that Christ spake of good things every day but we being taken up with other things on our ordinary dayes have the more need to follow his holy example in speaking of things godly on the Sabbath day Wherein we are not so free to talk of what we list as some may imagine for if there be a liberty for working-day words and any every-dayes discourse how will the rest of that day be holy If two or three hours be spent in worldly talk or tales and not in Christian Colloquies and Communications such as Paul so persisted in on the Lords day Where will the holiness of those hours be found and What distinction will there be for that time between that and the working dayes Unto these godly Meditations and Conferences are to be added holy Actions As 1. Works of Piety Reading Praying Admonishing Singing Psalms Catechising childâ—en and servants And in special repeating the Sermons preached for the good of the Family or of other Christians who finding how frail their memories are will be glad of such an assistance 2. Works of Charity as laying up or laying out for the use of the poor as God prospereth us visiting and helping the sick spiritually and outwardly as our Saviour used to heal on the Sabbath day yet not so as to make more work then we need but doing any good to poor creatures which will not be so much for God's glory and the winning of others to Religion who are at leisure to look out that day or for their comfort that are in distress if it be not on the Lords day done and dispatch'd Hitherto of the Rest and Holiness of the Sabbath Thirdly There remaineth to be considered the extent of this rest and holiness which is for a whole day for the Commandement saith Remember the day of rest to keep it holy There is some question when the Christian Sabbath begins some will have it to begin in the evening and so the night shall be first and the day after Others I conceive more probably hold that it beginneth in the morning because then and that very early when it was yet dark Joh. 20.1 our Saviour was risen and in his Resurrection that work which gave occasion of the institution of the day was finished and so the Lords day is reckoned from morning to morning or as some account it from
midnight to midnight conceiving that the morning begins at midnight and that Christ rose not much after midnight Referring this to the Authors mentioned in the margent that are large in it I shall only speak to the thing in hand which is that whensoever it begins it must be a day and such a day as our six dayes are for Gods dividing of the week into six dayes of labour and one intire day of rest must ever stand As therefore we may take the whole six for our labour so we must give the whole seventh to God There are still seven dayes in the week of which God never alloweth us more then six for our ordinary and earthly occasions Quest. May not a man read a Letter or answer a Question or a Messenger on that day or do something in an earthly business falling in occasionally Answ. 1. I shall not say that 's unlawful for sometimes such a necessity may arise about these earthly things or such a work of mercy may fall in to be performed on that day as may not be deferred in which regard there may be cause to speak and do such things as in themselves are not proper on that day out of such cases not permitted It 's one thing to yield to an extraordinary occasion another to make a common practice of turning aside securely from holy to common things upon the Lords day 2. Yet it belongs to our piety on that day to sabbatize as much as we may those things which are in their nature earthly and to get and use an holy art and skill to turn them heaven-ward which we still find in our Saviour who therefore saith of himself that he spake earthly things Joh. 3.12 Not that he did use to talk of the world but he set forth heavenly things under earthly similitudes and did weave spiritual instructions within worldly resemblances What our Saviour did every day and every way he went that we should endeavour to do on the Lords day In which diversion and coming off from earthly things to heavenly and setting off heavenly with earthly though some be more happy yet all whose hearts are holy may if they mind it and will make a business of Religion speak one good word or another to let those know that interrupt them by some earthly occasion that even in the managing of such a business they put a difference between Gods day and their own days And so they that come with a worldly message to them may go away with a more heavenly mind from them and an heart better affected to the Lords day then they brought with them And lest any should think that this is a preciseness which an understanding man would not own I shall relate here the words of a foraign and very learned Divine on the Text we have in hand which are these The foolish wisdom of mortal men thinks it a small matter if some work especially some lighter work be done on the Sabbath better do so then worse but Gods will is that mens minds should be taken up on the Sabbath day with other I doubt not but he understands holy and heavenly cares which cares saith he if thou do never so little a thing of another kind are interrupted and by this very thing all use of Religion would be exploded and thrust out of dores unto which he further adds that Those things are to be done on the Sabbath which are sutable to the Sabbath and on the other side things vile and evil are to be taken heed of at all times Wolph Comment in Nehem. 13.15 16. Quest. But if the Sabbath must continue for a natural day of 24 hours What is to be done in the night of that day How shall that be sanctified or what can be done to distinguish it from other nights belonging to our common dayes Answ. 1. I doubt not but that they that are conscientiously careful to observe our Gospel-Sabbath all the day will find out wayes to resolve themselves as concerning the night And all Christians would be advised if they propound such a question as this is to see they do it out of conscience and as seeking resolution not out of curiosity and as glad of an objection to make an opposition 2. Let the question be turned from the Sabbath to the working dayes thus Since I ought to labour in my ordinary Calling on the six dayes What shall I do in the night Here this answer may be returned I may and should when the dayes are shorter work part of the night and if there be extraordinary occasion I may work all the night but if I should do so ordinarily I should quickly be unable to do any thing in the day God therefore so requires labour six dayes as to give us leave yea to imply it is our duty to rest in the night because he hath given the night for that end Now if this answer will hold then may the like be said concerning the Sabbath day that is that the Sabbath night as well as other nights is appointed of God for rest but yet if it so fall out that we do not rest that night or in any part of it wherein we do not rest we are to remember that it is a part of time belonging not to a working day but to the Lords day and therefore that it is to be used accordingly that is in one thing or other sutable to a Sabbath and so as that what we do in the light and in the night of such a day may agree together which shall be further opened in the ensuing Answers 3. It is well expressed that the time of observing the Sabbath is our waking time for though we say that the whole 24 hours of that day be taken in of God and set a part for his use yet he may give us again what he pleaseth and he giveth us the night to rest in which may be reckoned among the works of necessity and mercy allowed on that day and that both in regard of the holy labours of that day for it is not an idle day which require rest the night before that we may serve God with more strength and vigour and the night after because of the expence of strength in such service and withall because of the labour of our ordinary Callings the next day which necessarily requireth the rest of the Sabbath night that for want thereof we may not be weakened in our worldly work for as God would not have us to trench on his day of Rest so it is not his mind that we should return faint and feeble to our day of labour 4. I add besâ—des that though we are not to prevent rest and sleep that night by setting our hearts when we lie down upon serious and retentive thoughts yet if we cannot sleep God holding our eyes waking it appertaineth to the holiness of that tâ—me to resume and call to mind some
godly meditations which is more easily done that night because of the help we have had for better thoughts the day before Yea I shall not fear to say further that in them that have observed the day as they ought there will be such an holy habit and frame of heart left behind as that though they sleep and take their rest yet even the dreams of that night I do not say alwayes will but divers times will be like to relish of the holiness of the day which though some are willing to make sport with and to count worthy of derision yet herein they call in question not only their Piety but their Reason for Nature it self and common Experience teacheth that things acted and most affected in the day leave such impressions as that they are ordinarily represented by the phansie in the dreams of the night I have thus far enlarged in describing the Sabbath out of a desire to establish the holy observation of the Lords day which will best be discerned by that respect reverence and observance that is due to the weekly Sabbath according to the fourth Commandement Now when we know what is meant by Sabbath and by the observation of it it 's easie to know what is meant by the profanation thereof mentioned before which is the applying of it to common use as we do the other six dayes when God hath set it a part for holy and heavenly imployments see Act. 10.15 This profanation must needs be as I have said an evil thing because it is a transgression of the moral Law of God which Law though it be short yet the Precept concerning the Sabbath is full and large If that law be holy and just and good then the profanation opposite to it must needs be evil Hence the Lord himself said of old when that which was commanded on the Sabbath was not obeyed How long refuse ye to keep my Commandements and my Laws Exod. 16.28 Ezek. 22.18 Thou hast profaned my Sabbath is in the catalogue of their sins But because there are two things about the Christian Sabbath much disputed one the divine institution and appointment of a Sabbath day in every week for all ages by vertue of the fourth Commandement the other the divine constitution or Gods ordaining of that weekly day for a Sabbath which we now observe that is the first day of the week commonly called the Lords day I shall therefore endeavour as I am able to speak something in way of resolution to these two proposals that so Sabbath-doubts may not hinder sabbath-Sabbath-duties For the former of these I propound this question Quest. How doth it appear that the Law of the Sabbath contained in the fourth Commandement continueth and is in force in Gospel times for the observing of one day in seven as a Sabbath or day of holy rest Answ. If it be not of any force then we have not now a Decalogue that is there are not now in the time of the Gospel Ten Commandements but nine only If it be said That doth not follow because something of that Commandement remains and is in force for ever to wit that some time should be set a part for the publike worship of God To this I answer That it is manifest to him that reads the fourth Commandement that the thing required in it is not a time at large which the second Commandement that prescribeth the Worship of God supposeth because nothing can be done unless there be a time set apart for the doing of it but that which is enjoyned is a day Nor is it a day at large but a day in every week for it is opposed to six working dayes Nor is it a day in a week at large but such a day as may challenge this title The Sabbath of the Lord thy God that is it must be a day of Gods appointment When a Master saith to his servant wait on me every week in the day I appoint you and lay before him great reason for it If the servant should say My Master looks for no more but that I should wait on him one time or other it would be but a poor account 2. If any of the ten Commandements be taken away it must be taken away by Christ that is by his order or by some declaration from him But he saith he came not to take away but to fulfil the Law And to prove that he instanceth in divers Precepts of the Moral Law which he presseth in the greatest height of spiritual observation Why should the fourth Commandement be taken away any more then the fifth which yet the Apostle urgeth strongly upon children and that from the moral and perpetual reason thereof which though it be delivered in a Jewish phrase relating to the land of Canaan yet for the substance of it it concerns all men that live on the earth Ephes. 6.1 2 3. Object There is this difference between the fourth and fifth Commandement That Nature teacheth men to obey their Parents but to observe a Sabbath one day in seven it teacheth not Answ. In regard of a day of holy Rest in general Nature is not silent for it granteth a God and that that God is to be worshipped and therefore that a time must of necessity be set a part for it and that a convenient time and in such a distance that we may neither neglect our God nor our affairs And taking it for granted that the Creation is known that is that God did make the world in six dayes and rest the seventh Nature hath a fair copy to write by and a glorious example before it to work upon and to take a light from to work and to rest in such a proportion of time I say to rest for Nature speaks out this fully that the time consecrated to God must be a time of rest because we cannot serve God in holiness and be about profane and common imployment both at once 2. If we take in to the light and principles of Nature the assistance of divine Revelation then Nature will say all that needs to be said for a Sabbath to wit that it is fit God should appoint his own time for his own service and therefore he in his Word having appointed a weekly time such a time ought to be observed 3. Setting aside all the natural morality that may be pleaded for a weekly Sabbath it sufficeth that the spending of one day in seven in holy Rest is enjoyned by the positive Law of God for why shall not the Law of the God of Nature revealed from Gods mouth or written in the Word bind as well and as much as the Law of Nature written in the heart especially considering that what is spoken or written by God especially by his own finger as the Ten Commandements were is pure and incorrupt as that is not which is written in mans heart though it were so when it was first written
the end of the world a weekly Sabbath If any ask and would know further What need there is of it The answer may be 1. That the Lord hath need of it that the work of Creation and Redemption may be remembred and our Creator and Redeemer publiquely and solemnly served and glorified 2. That man hath need of it for the Sabbath was made for man that is both for his spiritual and corporal good It was not without need that God made the Sabbath either for himself or for us Indeed but one thing is needful and that is to sit at Christs feet and hear his Word as it ought to be heard Which though it may be done other dayes yet not so fully and hopefully as on that day when all other things are laid aside to apply our selves wholly to the concernments of our Souls On other dayes there is more of Martha that is the world is mixt and is a partner but on this day with Mary we choose if we have Maries grace the good part and provide to attend upon the Lord without distraction On other dayes our hearts like the Jews garments hang loose on this day if we mind our duty we gird up the loins of our mind and so may run as Elijah before Ahab when he had girded up his loins the way of Gods Commandements 1 King 18.46 Psal. 119.32 On other dayes the Moon is between us and the Sun I mean earthly and sublunary things stand between us and the Sun of Righteousness whereby there is an Eclipse that we can not so fully enjoy him but now on the Lords day if we be Christians we should if wise we will if good and faithful we shall tread the Moon under our feet and as in Solomon's Royal and Incomparable Throne the footstool was of gold so being taken up on that Ascension-day to Mount Tabor we shall make the most golden world our foot-stool and the necessary supports thereof like Zacheus his Sycomore-tree helps being under us to see Jesus the better that having a full view of him and fellowship with him of his fulness we may receive grace for grace Some men talk of an every-dayes Sabbath but as to make every man a Magistrate is to take away Magistracy and to let every man be a Minister is to take away the Ministry so to make every day a Sabbath is to say No day shall be a Sabbath They may call every day a Sabbath because we are to rest and abstain from sin every day but herein they deceive themselves in that they do not consider that on the Sabbath day we must not only abstain from sinful things albeit then we should abhor them most but from those things that are not sinful on other dayes but lawful and needful and which it is a sin not to look after as the works of our ordinary Callings for look how a Subject that is called to wait on his Prince is not only to leave his good Fellows and that loose and vain company which he ought alwayes to separate himself from but also his Wife Children whole Family and all his domestick affairs which out of this case and when there is no such Call it is his sin to be unnecessarily absent from and his duty to abide with and take care of and so when our Lord calls us to wait on him a whole day together as he doth on the Lords day all other things are for that time to be laid aside save only those which our Lord alloweth us though at other times lawful and necessary When two good things are to be done and both cannot be done our reason will tell us that it is necessary for that time to leave the less and apply our selves to the greater which being well considered will amount to this that it is necessary that these earthly things should be for a convenient time with-drawn from that is that there should be a weekly Sabbath for that 's the most convenient time to give up our selves intirely to those things that ought to be highest in our account to wit the honour and service of our God and the salvation of our souls It 's a poor plea to say I must needs go see my Ground when God calls to his Supper but it 's a good pleading of necessity to say I must needs goe see my God Psal. 63.2 Now whereas on working dayes the world doth as it were cover our faces with a vail and cast dust on the divine Glass on the Lords day by laying aside earthly things and thoughts the covering is put away from our face as from Moses face when he left all to appear before the Lord that we may see the King in his glory yea so see him as to become glorious our selves with that sight For we all to wit who by admirable grace have received the Spirit of God with open face beholding as in a glass the glory of God are transformed into the same Image from glory to glory 2 Cor. 3.18 2. The Commodity of the Christian Sabbath What is said of Godliness may be said of the Day of God which is the Nurse of Godliness that it is profitable to all things I mean being spiritually observed for otherwise the bodily exercise profiteth little The weekly Sabbath like the Vine whose Wine cheareth God and Man yeeldeth much assistance for the performance of the duties of the first and second Table 1. Of the First Table Of the first Commandement for therein is an acknowledgement of God our Creator as the only true God maker of Heaven and Earth in the proportion of time that is in observing a Sabbath every seventh day after our six dayes work And an acknowledgement also of God our Saviour in our particular Sabbath-day in these Gospel times That of the Prophet is very observable They have hid their eyes from my Sabbaths that is they slight them as Hos. 8.12 And what followeth And I am profaned among them that is dishonoured accounted as nought among them as if I were not a God Dutch Annot. Of the Second Commandement Because the Worship of God required in that Commandement is on that day most improved and heightened As being 1. More extended because all both Superiours and those under them and within their Gates are then to wait on God in the way of his Worship Hence it is conceiv'd that whereas these two Ye shall fear every Man his Mother and his Father and shall keep my Sabbaths are joyned together the reason thereof may be this because Fathers and Mothers and Governours to whom the fourth Commandement is directed not only but eminently are to see that their Children and Servants keep the Lords Sabbaths and Children and Servants should so far fear and reverence them as herein to be ruled by them and so there will be a general appearing to do homage to God which is one improvement
but rather consider that Whatsoever things were written or acts of divine Justice recorded aforetime were written for our learning and all those things that which befel the transgressors of the Law of the Ten Commandements in former ages of the World happened to them as Types that is they are our examples and warnings and plainly lay before us what we also must expect to suffer if we do as they did even we upon whom the ends of the world are come for like sin like judgement Nor can any just reason be given why judgements of old for the breach of the fourth Commandement should not be our admonitions as well as those for the breach of the second Commandement which Paul mentioneth because there is not only much of that which is positive and not so clearly natural belonging to the second as well as to the fourth Commandement but also it is evident that as the second Precept for the way of Religion so the fourth for the Day is written among the Ten words of the Moral and ever-abiding Law of God with the finger of God himself Exâ—d 31.18 That which remaineth to incite to Sabbath-sanctity is 5. The blessing and promises of God annâ—xed and assured to that Day and the Observers therâ—of It is said in the Commandâ—ment The Lord blessâ—d the Sabbath day It 's true that he blessed that seventh day whereon he rested but not as a Seventh day but as a Sabbath day and so the blessing is entailed as it were and passeth from the Jews Sabbath on the Christian Sabbath Now what is the meaning of this blessing but that it was Gods mind that it should be honourable and glorious amongst and have singular priviledge preheminency above other days for which end therefore he sanctified it that is set it apart to be wholly consecrated to Him and to his holy Service In which way it is not only lift up and honored above other dayes and so a blessed day but is a blessed day also to the people of God by the use and benefit of his Ordinances Psal. 65.4 wherein a blessedness is laid up In regard of this Prerogative of the day of Rest and Holiness a Christian seeing that day approach hath great cause to say with an holy chearfulness Come in thou blessed of the Lord And they that appear before God on that day to receive soul-sustenance from him may say within themselves as David's servants that sought bodily relief Let us now find favour in thine eyes for we are come in a good day in the Lords great Feast-day wherein they of his Family even the whole Houshold of Faith are abundantly satisfied with the fatness of his house and are made to drink of the river of his pleasures It 's a day wherein we may be spiritually enriched for it is a blessed day the blessing of the Lord maketh rich It is a day wherein the people of God meeting and being united together in his service God commandeth the blessing Psal. 133.3 And wherein from our great Lord and head glorious high Priest the Oyl of Grace runs down abundantly as Aarons Oyl sometimes did to the very skirts that is to the very lowest of his true Members to make them joyful for it is the Oyl of gladness Psal. 45.7 and as the dew of Hermon to make them fruitful Psal. 133.1 2 3. The preâ—ious promises inviting to and incouraging in the Sanctification of the Sabbath are presented to us from the mouth of the Lord by the Prophet Isaiah chap. 58.13 14. which Text of Scripture is so often made use of in this argument of the Sabbath that I cannot leave it though I have spoken much more then I thought to have done already without looking a little into it For which purpose I shall 1. Speak something to both the verses in general 2. And something to that Sabbath-Piety described v. 13.3 And then come to the Sabbath-promises v. 14. 1. Of the Text in general Wherein two things lie in the way to hinder the use that divers godly and learned Writers have made of it for establishing the Lords Sabbath-day now the Lords day 1. Some hold that the Sabbath is here named by way of allusion and by a Synechdoche and that the thing intended and designed in that description v. 13. and so in the promise v. 14. is to take men off from their own wits and wayes and to stir them up to obedience and holiness in the whole course of their lives And the truth is that in the Sabbath all Religion is wrapt up for God is eminently acknowledged worshipped professed and praised as the three first Commandements require upon that day And all other Commandements are better observed by the good knowledge of God dispensed and dispersed then especially in the Ministry of the Word acquainting men with their duties towards God and Man But we may not mistake here for albeit it be supposed that all Religion is spoken to yet it doth not follow from thence that the Sabbath day in the setting forth whereof the Text is so full is to be excluded nay rather it is thereby the better established As when a Father takes order in his last Will that his Son shall go to the University his meaning is that his Son shall be a Scholar but withall his mind is that he shall go to the University because that 's the way to make him a Scholar and therefore he expresseth nothing but that for that contains the other So it is here We may observe casting our eye upon this whole chapter that as in the former part of it the Prophet shewed their Religion was not to be placed in fasting so here he declareth that the observation of the Sabbath is not to be placed in resting to which the Jews used to ascribe so much but in the spiritual sanctification of that rest which indeed hath and ought to have an influence and to extend its vertue into our whole life to make it the more holy But now mark that as the Prophet before in his Doctrine of a Fast and his disciplining of their Fast did not exclude the day of their Fast and the observation thereof but saith plainly In the day of your Fast v. 3. so neither doth he here where he delivereth the doctrine of the Sabbath shut out the day of the Sabbath but only sheweth that the Rest and leisure of that day is to be bestowed in spiritual things appertaining to the substance and tending to the furtherance of true Religion 2. Some others may say that if the Text to be understood of the weekly Sabbath yet it speaks to the Jews only not to us and of their day not of ours Unto which it may suffice to say that as the fourth Commandement belongs to us as well as to Jews and the holy observation required there belongs to us in regard of our Sabbath as well as to them in regard of
of Soul-affliction and the Sabbath of soul-delight and so there was a difference between them yet they were also so much alike that their solemn Fast-day hath the name of Sabbath imposed upon it And all their fasting dayes were separating days wherein they separated sequestred themselves not only so as not to do any sin but so as that they were also precisely required not to do any work no not to give way to their own will or find their own pleasure on the Sabbath therefore it is Gods will that we should not only watch over our wayes without but look to our wills within which as far as they are our own and not Godâ— should not be sought or found by us or with us on that day they are on that day as other creatures to Adam not found meet companions for us but too low Gen. 2.20 In sum No self-delight is to be admitted that is against Sabbath-delight Ne diem sanctum Domini suis commaculet voluntatibus Hieron in Isa. 58. 3. Our words not speaking a word which is well explained from the words going before where our own is expressed by the supplying of the same here and saying our own words for the meaning is not on that day we should be mutes and say nothing Now our own words may be said to be of two sorts 1. Such as are simply unlawful in themselves which are evil any day and worse on that day 2 Such as are relatively unlawful that is in relation to that day as being unsutable to it and opposite to that holiness and godly communication that is required on it And that this is here comprehended for I do not exclude words simply evil but reckon them on this day most abominable I say that this is here comprehended to wit the prohibition of common as well as condemned words may appear because here is a day evidently separated and marked out from common dayes on which notwithstanding there must be none of our own that is no sinful words and therefore it 's reasonable and congruous to conceive the meaning in this place to be that we must speak none of our own words that is of our every dayes words but that a more holy and refined language is to be used on that holy day Briefly no words are to be spoken that day which are meerly our own and not some way Gods and relating to his honour and service whose day it is It is not a day to make Bargains take Accounts to talk of Kine Horses Hawks Hounds c. which on other dayes there 's liberty to do but all the leisure we have for communication or otherwise should be sanctified for the Rest must be holy the whole day Yet I do not mean that every word is unlawful on the Sabbath that is in its nature earthly or an expression of some worldly thing for our necessities require some such words and works also as are in themselves of a worldly and common nature as about Apparel and Dyet or other incidental things But that which I humbly conceive is required is this That on that day our discourse and conference generally should be of a more holy and heavenly strain and that if other working dayes words be used it may truly be put on the account of necessity mercy Christian civility tending to the honour of Religion the doing of good the winning of others to goodness or some other end fit to be intended on that day and which cannot be so well attained but in that way that is by using vulgar and common words no way to be numbred among spiritual expressions unless in regard of the end which an heart wherein there is an habit of holiness directs them unto And whosoever give themselves leave to talk of what they please assoon as they are out of Church will be like to find less good by their having been in it and less fitness to return again profitably unto it or to be about any private religious Exercise which that holy Day calleth them unto for as evil communications corrupt mens minds and manners so worldly discourse useth to make the heart more worldly and less apt for things heavenly because prepossessed with earthly which agreeing better then that which is berter with our natures the heart is therefore more hardly won from them to a due attending to and affecting of the things of God Thus this later paâ—t of the verse expounds the former for he truly tuâ—ns not away his foot from the Sabbath who in word thought and work doth not his own will but the will of God Now all this easily passeth from the day to the way of God and that substance of Piety which is every day a necessary duty yet so as that the spiritual observation of Gods holy day is a special means thereof and help thereunto I say the spiritual observation and desire that should be observed because they who speak more meanly of the Sabbath day do seem to take the word Sabbatâ— in a strict sense and to mean thereby an exact but idle observing of a day of â—est without further reference and due respect to that sanctification of the Rest which the fouâ—th Precept plainly expresseth I say I suppose they that speak less honourably of the day of the Sabbath look at that empty Sabbatizing for otherwise if any man shall plead for a resting from sin and the practise of holiness every day with the sleighting of the weekly Sabbath as it ought to be observ'd he plainly destroys what he pretends to build and weakeneth Religion every day by weakning the reverence of that day the which Sabbath-reverence and real respect to all Religion are so linked together that howsoever there is a difference in regard of the degree yet few or none are found to regard either who regard not both As they regard not Learning that regard not Schooling nor House keeping that keep not Market-dayes so they regard not godliness any day who regard not the Sabbath-day wherein it is taught and wherein all provisions are laid up for a godly life And on the other side As they go not to School as they should but loiter there that get no learning nor spend their time well at the Market that bring home no Provision so they never keep the Sabbath day rightly whose desire and care is not to live every day religiously and Christianly I shall add only this They who carry this Text to mens general carriage say There is an allusion in it to the Sabbath-day and saying so they must needs I think grant that the Sabbath to which the Prophet alludeth had these things in it that is holiness of heart tongue and carriage as in the Epitome which are afterward to be spread forth at large in all godliness of life all the days of the week and of our life only with this difference that things lawful on other days by the allowance of Scripture and
needful also are on the Sabbath-day unlawful because of the distinction made in the fourth Commandement between the Rest and holiness of that weekly day and the work and imployment of the six working-days On all days we should be sober righteous and godly but on the Lords-day we should be in the Spirit more high more ghostly more heavenly and as Moses when he was with God in the Mount more resplendent by the beauty of Holiness Thus of the sabbath-Sabbath-duty I come now as the Text leads me 3. To the Sabbath Promises ver 14. In the opening of these Promises I shall proceed the better by taking along with me an Observation brought to my hand which is this As the Precepts before are Evangelical so the Promises here are not Jewish or earthly but heavenly for the good things mentioned in the former verse are the operations of the Spirit of God unto which the good things of this world being far inferior they are not so sutable a reward nor is it for Him that is most liberal so to reward them Yet there is no cause of excluding those outward comforts which the letter of the Text in the latter part of the verse layeth before us and which are other-where promised to those that hallow the Sabbath-day the contrary evils whereunto came as hath been shewed on the Jews when they did profane it But it 's true that worldly commodities and contentments are not here promised only the first promise is very spiritual nor chiefly but rather when these outward things are mentioned sutable to the Ear and to the Heart and to the state of a Jew and which God was ready to perform to them in the letter I say when these things are mentioned in the Old Testament higher and more spiritual things are usually meant yea a reward reaching to Eternity which through Jesus Christ our Lord is given to the sincere and spiritual observers of Gods Commandements whereof this of the Sabbath is one and therefore the good promises laid down here may well be taken in that extent whereof there is the more reason because the later promises here specified are in the tenour of them and as they stand in the letter proper to the Jewish people and therefore either this Scripture must not be for our use or else some other thing must be meant then the words in themselves express I shall therefore take the Promises as they lie in the Text and take in all the commodity and comfort whether outward or spiritual that may be truly collected from them to encourage all men in the Sabbath duty and consequently in the pursuit of all Religion which is the thing that is intended in and which ariseth from the holy observation of the Sabbath-day Now whereas Pleasure and Preferment and Profit are the great Motives to make men to do willingly what is desired or required of them all these are here set before us as the reward of Sabbath-Piety 1. Pleasure Then shalt thou delight thy self in the Lord This is a special and most spiritual promise unto that man to whom the study of Vertue and Sanctification of the Sabbath is a delight the Lord himself shall be in stead of all delights which may be said to be especially by a more abundant fellowship with God on that day wherein we lay all aside that we may associate and solace our selves with Him This delightsom Communion with God is enjoyed three wayes 1. In the Ministery of the Word whereby we have fellowship indeed with Ministers but truly their fellowship and so that fellowship is with the Father and with his Son Jesus Christ and what 's the effect of it but delight and full joy For the goodness of Gods House is very satisfying and by hearing the Word we eat that which is good and the soul delights it self in fatness 2. In the duty of Private Meditation wherein the faithful soul is satisfied as with marrow and fatness by the remembrance of God 3 In Prayer for delight in the Almighty is accompanyed with lifting up the face to God to look for every good thing from Him when on the contrary the hypocrite that delighteth not himself in him will not always call on him but others are joyful in the House of Prayer Isa. 56.7 In such wayes as these God makes his faithful servants to drink of the River of his delights having to do with God their exceeding joy Psal. 43.4 And the delight is more large and full by those many considerations of one kind and another by which this great Lord makes himself most amiable and wholly delectable to those that are acquainted with him as the great benefit of his Providence which makes them resolve to own him and set up their Rest in him together with his safe and sweet protection not only from outward but spiritual Enemies and Evils which makes them fit under his shadow with great delight unto which we may add their outward enjoyments the comfortable use whereof being well sum'd up is nothing else but a delighting themselves in the great goodness of God Briefly the light of Gods countenance the benefit of his counsel here and the assurance of his glory hereafter make his most afflicted servants upon serious consideration and Sanctuary information exceedingly to rejoyce and glory in him and to do as they do who would take their fill of delight one with another and that is to shut all others out and say None but Thee Psal. 73.24 25. Thus the duty and reward have both one name Delight in the Sabbath of the Lord is the duty and Delight in the Lord of the Sabbath is the reward O How poor and base are the delights of those men unto whom the holiness of the sabbath-Sabbath-day yea by the same reason of any day is a heavy and ill-belov'd business They can delight in a Dinah they have what they would have when they walk in lasciviousness lusts excess of Wine Revellings Banquetings And they that are something better yet rejoyce and delight in a thing of nought as Wealth Power Policy their delights at best are but the delights of the sons of men Eccles. 2.8 not of the sons of God for They say The desire of our soul is to thee and the remembrance of thee This is a well-grounded well-placed and hopeful delight for it is in Him that is Almighty al-sufficient a profitable delight for it 's a very great absurdity and Atheism to say It profiteth a man nothing that he should delight himself with God I say to say so deliberately and not in some great tentation It is a sweet delight for it is in him that is altogether lovely the infinitely most amiable Object and it is a satisfying delight because that 's a true saying Delight thy self in the Lord and he shall give thee the desires of
God should take away Sabbaths from us I doubt not but that in all good Christians the grief would prove the delight for no man is grieved to lose what he never lov'd nor took any pleasure in I say it is thus in all good and truly godly and especially greatly-godly persons for as the man is so is his delight No marvel if the men of the world say When will the Sabbath be gone No wonder if the holy and strict observation thereof be unto carnal people and persons that savour not the things of God like Saul's Armour to David they cannot tell how to go with or undergo matters of so spiritual a nature for they never prov'd them they were never us'd to such things But on the other side the same spiritual observation of the Lords-day unto a spiritual Christian is like Jonathâ—n's robe and his garments even his Sword his Bow and his Girdle to the same David which no doubt he us'd and wore with much delight they being great testimonies of Jonathan's singular love to him and signs and symbols of the Covenant made with him as also the Lords-Sabbath and the Ordinances thereof are great tokens of his speciâ—l love to us and a sign of his holy Covenant made with us Ezek. 20.12 O why should not the Lords-day be our delight Is there not full joy in fellowship with God the Father and with Jesus Christ in the Preaching and with the Preachers of the Gospel Is not Christ who is observed to appear on that day again and again to his Disciples after his Resurrection and is still in the Assemblies of the Saints and in the Ministry of his Servants I say Is not He the desire and the delight of all Nations And who is it that is the Comforter and solace of Saints but that holy Spirit with whom the Servants of God have much to do on that day in heavenly Meditations So that if the whole Trinity Father Son and Holy Ghost can minister any delight unto us then may we call the Sabbath a delight for therein God our Creator Redeemer and Sanctifier doth eminently appear and operate This is a day very useful and subservient to all the necessities of our souls If we be ignorant in any thing or in many things on this day we are all taught of God It 's a Soul-enlightning day If we be as we are Strangers in the Earth on this day we are most taught the way to our Countrey It 's a Soul-guiding day Psal. 73.17 24. If we hunger and thirst after Righteousness the spiritual Manna falls from Heaven and water comes out of that Rock which is Christ principally upon this day It 's a Soul-satisfying day If we languish under spiritual diseases or lie low under outward calamities on this day the Lord offereth Medicines in the Ministry for all our Maladies It 's a Soul-restoring-day Christ heals still on Sabbath-days And that I may once conclude could we be in the Spirit upon the Lords-day as we ought to be or as we might be for I do not mean extraordinarily as John was but having our hearts taken up with and heightned in the pure spiritual observation of it we might have then a fair sight yea a sweet sense of that unspeakably glorious Sabbath which right and real Saints shall shortly celebrate all-together in the heavenly Canaan where there remaineth a rest or the keeping of a Sabbath to the people of God Heb 4.9 The Second Part. CHAP. I. Of Family-Duties AFter the four Christian-duties spoken of in the fore-going part I shall now proceed to four other Family-duties the first whereof because Religion is rooted in knowledge may well be Family-Catechising I say Family-Catechising for I shall not here speak of Catechising in its general extent but only apply my self to it as it is a duty belonging to Christians in their several Families which godly Exercise I shall endeavour to assist and perswade unto by Texts of Scripture first and some Arguments and Motives after Texts of Scripture to prove Catechising in Families a duty It is not my purpose here to mention every Text of Scripture that gives strength to this necessary duty but shall content my self with the naming and with the opening of two Texts in the Old-Testament and one in the New The first in the Old Testament is Deut. 6.6 7. These words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up For the opening of this Scripture and the awakening of Conscience to a due consideration of it there comes to be considered in the first place Who it is that speaks in it even the Eternal God by his Servant Moses that was faithful in all his house Remember that it is He that saith Keep these words that I command thee this day But How must Parents keep them For to Parents and every Parent God here speaks and in answer to that question saith These words shall be in thine heaâ—t yet are they not only to be in the hearts of those that have Families but in their houses therefore it is added Thou shalt teach them thy children Nor was this a Ceremonial Pâ—ecept or a Commandement given peculiarly to the Jews for their assistance in the remembrance of the Law of God as their Phylacteries-fringes and fastning the Law to their door-posts but it was and is a moral and perpetual Precept binding us in Gospel-times as well as them and therefore the very same things that we read in this Text we find also in the New-Testament That is 1. That the Word of Christ must dwell in us which is all one with this here Let it be in thine heart And 2. That it must be in our houses also for Parents are required to bring up their children in the nurture and information of the Lord In obedience therefore to this standing Command they to whom God hath given children should say as the Psalmist doth Come ye children hearken to me I will teach you the fear of the Lord And when the children be come together the Spirit of God in the Text we have in hand teacheth in what manner they are to be taught saying Thou shalt teach them diligently and in the margent of our Bibles it is Thou shalt whet or sharpen which is well and plainly expressed in the Text by teaching diligently but yet the word in the Original doth more particularly note out a teaching by way of repetition and going over and over again as men do with Knives when they whet them that so as the Knife by such whetting is more keen and fit to cut so religious Instructions by often turning and returning them on the ears and tongues of children
shall now insist to wit mens Praying with their Families the time when they should do it I shall speak to afterwards 1. Then we find that Abraham journying with all his Family did build an Altar unto the Lord who appeared unto him and called on the Name of the Lord The like we find in Jacob with his Houshold Gen. 35.2 3 7. 2. We have the example of Job who sent and sanctified his Sons which some understand thus He prepâ—red them not only Ceremonially but Spiritually and namely by Prayers and then it sheweth that they joyned together in Praying Others understand it thus that he sent a Messenger to them and required them to sanctifie themselves that they might be present in an holy and pure manner at those Sacrifices which he as the Father and Priest of the Family intended to offer for them And if we take it so then it holds forth thus much that Job and his sons joyned together in Sacrificing with which Sacrificing Prayer was adjoyned as we see 1 Sam. 7.9 1 King 18.24 Also we read of David's excusing himself by an yearly Sacrifice for all his Family of which howsoever David made a plea for the appeasing of Saul yet it shews that in those days Family-conjunction in Sacrificing and Praying was noâ— unusual And when it is said Thus did Job continually or all the days to wit wherein his sons feasted every one his day Beza thereupon gives us this Note There 's no doubt saith he but that the dayly worship of God was also diligently observed in this most holy Family and that every seventh day at least was as God from the beginning of the world had ordained Gen. 2.3 exactly sanctified 3. The example of Joshua is remarkable who thus declares his resolution As for me and my House we will serve the Lord which he speaks not of as his duty only but as proposing himself an example of that which was the peoples duty generally in their several houses and dwellings from whence ariseth this Argument Every Family in Israel was and by the same reason every Christian Family is bound to do with their Housholds what he did with his that is to serve the Lord or the only true God If any ask What is this to the duty of Prayer I answer He that saith I will serve God saith also I will pray to Him as to take an homely similitude he that saith I will be your Hinde saith I will plough your ground for the one comprehends the other as the main thing in it And so it is here Prayer is so special and comprehensive a service that it is put in Scripture for the whole Worship of God therefore they that resolve to come in to be the Servants of God express themselves thus Let us go to pray before the Lord and to seek the Lord of Hosts And when Atheistical men say What is the Almighty that we should serve him their next word wherein they explain themselves is And what profit shall we have if we pray unto him And indeed there is no other service wherein the whole Family is so reverently seriously and solemnly conjoyned and so directly make their address to God whose Servants they profess themselves to be as in the duty of Prayer for that 's a looking of God in the face 4. It is expresly said of David that after he had been about the solemn Service of God that is the carrying of the Ark in publick he returned to bless his Houshold And what is that but in the name of the Lord to desire the blessing of the Lord upon them As when Isaac prayed earnestly for Jacob departing from him Esau resolves it into this that he had blessed Jacob. 5. We have the example of Esther who saith I also not resting there but I and my Maidens will Fast likewise which Fasting is still joyned with Prayer 1 Sam. 12.16 Mark 9.29 6. Of the Nation of the Jews in Gospel-times of whom it is said that the Land shall mourn every Family apart that is there shall not only be mourning in a publick way but there shall be also with respect to the Crucifying of Christ private and Hâ—ushold-humiliation Families laying to heart their horrible sin which implyes Confession and Prayer and the bringing home of the National provocation to their own doors yea this is spoken of as that which shall be the practice of the most eminent persons The Family of the House of Nathan of Levi and of Shimei shall mourn apart And so all other Families generally It hath regard to the Jews mourning as then was in use amongst them as the Dutch Annotations observe 7 We read in divers Scriptures of the Church in such and such an House This is understood two ways 1. That such Houses are called Churches because therein the Church in those times used to meet for the Worship of God A learned man excepts against this and saith It is not like that Paul in that place of the Romans meaneth the Saints which met there for the publike Service of God by reason of the particular Salutation of divers of them following But if we take that meaning it will not hinder but help in what we have now in hand it being very unlike that they who entertained others into their houses to pray for Prayer was a main thing in their publike Meetings Act. 16.13 would suffer their Houses to be without Prayer when they were absent 2. Many others understand it thus to wit that by Church in the House is meant the Inhabitants of the Family called a Church 1. Because of the largeness and numerousness of the Family making up a little Church 2. And because of the duties of Reading Catechising Prayer singing of Psalms and godly Discipline whereby the private Family resembleth the Church in their publike Church-worship If thus we understand the words then here is a plain example of performing the duty of Family-Prayer in the first Christians Families their houses being like Gods House Houses of Prayer Isa. 56.7 Perhaps that of Erasmus in his Annotations on Rom. 16.2 might rightly compose the former difference for he tells us that the Christian Family and any other that came to them and joyned themselves with them as we find in the House of Mary many gathered together Praying Act. 12.12 are called by the name of Church And then it will shew that it was then the use of Christians to perform religious duties in their Families wherein they were glad to have others accompany them as it is with godly Housholders at this day The third Position Every promise of Scripture made to any duty contains in it a vertual command as every command contains a promise else if that be not done which is the condition of the promise the promise will lie unperformed and so come to nothing Now the promise is
A PRESERVATIVE OF PIETY In a Quiet Reasoning for those Duties of Religion that are the means and helps appointed of God for the preserving and promoting of Godliness NAMELY I. Of four christian-CHRISTIAN-DUTIES Viz. 1. Reading the Scriptures 2. Preparation for the Lords Supper 3. Estimation of the Ministry 4. Sanctification of the lords-day-Lords-day-Sabbath II. Of four FAMILY-DUTIES Viz. 1. Houshold-Catechising 2. Family-Prayer 3. Repeating of Sermons 4. Singing of Psalms With an Epistle prefixt to Inform and Satisfie the Christian Reader concerning the whole Treatise By William Thomas Rector of the Church at Ubley in the County of Somerset Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayer With Rev. 1.10 I was in the Spirit on the Lords-day Aug. de Trin. lib. 1. cap. 3. Utile est plures libros à pluribus fieri diverso stylo non diversâ fide Etiam de quaestionibus iisdem ut ad plurimos res ipsa perveniat ad alios sic ad alios autem sic London Printed for Edward Thomaas and are to be sold at his Shop at the Adam and Eve in Little-Brittain M. DC LXII To my dearly beloved the Church and Congregation belonging to my Charge inhabiting within the Parish of Ubley in the County of Somerset Grace and Peace Dearly beloved in the Lord IT was for your sakes that I first set my thoughts on this ensuing Treatise For having lived and laboured so many years amongst you already I cannot look to abide long with you and therefore have thought it meet to do my endeavour that you may be able after my decease to have those things alwayes in remembrance which you have been formerly and continually taught Divers of which you will meet with in the reading of this Book whereof because I am willing to give you a taste I shall reckon them up unto you in that order wherein you shall find them hereafter handled First You know I have laboured much with you for the reading of Scripture and to train up your children to be able to read it Let me now leave it with you not only to set your Eyes upon this Word of God but to set your Hearts unto it and as much as in you lies to draw and win the hearts of those belonging to you to it for it is your life and their life Secondly I have taken much pains both publikely and from house to house to teach you admonish you and perswade you to a reverent receiving of the Lords Supper And now shall desire you to keep in mind that which you often have been minded of which is that they who come to that Sacrament should be before God twice the first time preparing the second time receiving Neglect not to prepare for Sermons especially on the Lords-Day but double your preparation at Sacraments because there is a double work to be done in regard of the meeting of two distinct Ordinances that is the Word and Sacrament to be partaked in together Wash your hearts as you do your Vessels every day but scour them and make them bright for the Lords use on Sabbath and Sacrament-dayes Thirdly You have heard especially in late times wherein the shameful and shameless misusing of Ministers hath enforced them to plead for their Calling I say you have heard many things to move you to a due estimation of the Ministry concerning which I shall say no more here but only this Take heed of esteeming too much of such Teachers as are not lawfully called or too little of such as are If painful teaching be not continued unto you remember you had it If it be do not despise it If you cannot have it at home be not content to be without it look not one upon another but where you see there is Corn repair thither Better stir then starve Fourthly Of our Lords Sabbath-day very much hath been spoken to you the holy observation thereof being the Seed-plot and support of all Piety It is not a day of idleness but of spiritual action And you that have need to work for your Bodies and Families all the six dayes have the more need to lay all other work aside on the Sabbath-day and to look after your souls making it your great and even your only work then to labour not after the food that perisheth but the meat that endureth to everlasting life To be very diligent all the Week-dayes and to idle out the Lords-day is to be good Husbands and bad Christians and such bad Christians are never good Husbands for they will be undone at last Fifthly You have still seen that I have made Catechising your Children and Servants one part of my work of which I shall say but a word now namely that it is so hard a thing to get any knowledge and sense of Religion into the heads and hearts of ancient people that therein all may see and you that are Parents and Housholders should take notice of it what a necessary thing it is to begin betimes with those that are young and to instruct them in that knowledge and fear of God which is the beginning of wisdom Sixthly Family-Prayer hath been often taught and sought amongst you for How can Housholders expect the protection and success of their persons and labours in the day or the safe keeping of themselves their children servants and substance in the night yea comfort and welfare day or night without God or How can they look to enjoy God without Prayer for He will be sought by the House of Israel and we may say by every house in Israel Zech. 12.12 Seventhly Repetition of Sermons amongst you hath been my continual custom that the things publikely delivered might be better understood better remembred better settled in your hearts and that the power thereof might be more and better expressed in your lives which you know hath been the usual Prayer before Repetition Lastly I have encouraged and excited you to the duty of Singing of Psalms And of late it hath been my manner in publike to give you a short Exposition of every Psalm before the singing of it that you might better understand and mind the matter contained in it Now all these things I do here recommend unto you and again sâ—t before you because spiritual things though delivered often to weak hearers are not quickly understood are hardly committed to memory are soon forgotten or mistaken when a printed Paper may easily be looked upon seriously thought upon and by often recourse to it a fruitful and more full use may be made of it And whatsoever the things I here communicate and do as it were bequeath to you as my dear children in the Lord shall be found in themselves yet the relation of Pastor and People under which we stand and which is now of forty and four years standing hath I trust such an endearment in it as to render what I have written more
moment upon Ecclesiastical constitution I wonder what company of men may or will assume so much to themselves as to appoint a day in their own devised distance and impose it to be observed on the whole Community of Christians And if there be not in all the Christian world the same set day how will the honour of God be diminished which by the meeting of all the people of God together to do homage to him at one and the same time is so remarkably heightened 3. If there must be a weekly day of Gods own Institution whether there be any other day of the week that can lay so good a claim to that sacred Institution and that hath such a divine Character put upon it as the first day of the week on which our Saviour rested from all his work and compleated the Redemption of Man-kind in his glorious Resurrection on which our great Lord hath set his own Name and that recorded in Scripture wherein also the holy Observation thereof is presented in Christian meetings and such acts and exercises as suit with the solemn time of Christians assembling themselves together And which is generally confest to be an Apostolical Ptescription and so amounts to a divine Institution 4. This day being divinely instituted whether God will not be that day better served and the spiritual profit of Christians better provided for by making it an intire day of Rest holy to the Lord and to spiritual uses or by mixing our work with Gods and Play with Piety Such things as these and more weighty communications of better Writers being seriously considered will I doubt not work on those who desire to walk with God willingly and thankfully to sequester themselves from all other things to enjoy a blessed communion with their Lord every Lords-day and one day in seaven to be as it were in Heaven Thus of the first part of this little Tractate and of the Christian duties therein contained The Second part treateth of Family-duties I begin with Family-Catechising an exercise exceeding needful useful that they that are young may be acquainted with God betimes and thereby if they die sooner may be fitter for his Kingdom and fitter for his service if they live longer God would have all to be saved and come to the knowledge of the Truth but as blind Pastors and People so blind Housholders and Housholds fill hell And mean-while make the World much worse then else it would be For Families are the original of all other greater Societies and want of Religious Education there is the cause why there are so few good servants for how shal an ignorant Son or Daughter that hath no knowledge or conscience be a good Servant And why there are so few good Wives and Husbands for how shall they be good together that were never bred up to be good asunder Yea is it not from hence that there are so many less sound or less godly Ministers namely because they have not been so trained up as young Timothy was who from a child had known the holy Scriptures It s true that sometimes Religion is in the house and yet not in the heart at least of most in the House but if it be in the heart I am sure it will be in the house Yea as there shall be occasion in every house for the grace that is in a sincere and right heart is like the oyntment of ones right hand which bewrayeth it self being ever un-satisfied unless it disperse and send abroad the sweet savour of the knowledge of Christ in every place especially the Vicinity but most of all the Family I proceed from this to the thing I principally aimed at and indeed only intended when I first set upon this work namely to set forward the Duty of Family-Prayer For though God will do much for the house of Israel and for every house in Israel yet his Will is to be sought that he may do it for them Heaven is a rich storehouse and we have a Joseph there that is willing to nourish us lest we and our houshold and all that we have come to poverty yet it s necessary for us to go thither with our suits and supplications as the sons of Jacob went into Egypt with their sacks that so opening our mouths wide the Lord Jesus may fill them Ther 's treasure enough in God's House for us and for our houses but when God hath put a Key into our hand that is Prayer to open the door we must either turn the Key or not expect the Treasure men lust and have not labour and have not fight and scramble for the world and yet they have not or have not in mercy Hos. 13.11 because they ask not Now because some weak Christians may say with Jeremy Behold I cannot speak I cannot pray for I am a child therefore I thought it would be profitable for their help and education as it were to the duty of Prayer to put some Prayers into their hands though it be God only that must put a spirit of Prayer into their hearts This is a course that heretofore hath found acceptance but now it needs an Apology considering that in late times Forms have been so much out of request that God's external Ordinances and holy Institutions of one kind and another have passed and suffered reproach and that with divers of better report heretofore but None but God knows who are his under the contemptible name of Forms of Religion too low for Christians of the upper Form Now if any yet there be that count themselves above Ordinances I must leave them as far above my persuasions But as for modest Christians who howsoever they may be somewhat doubtful about the use of Forms of Prayer yet are teachable and capable of satisfaction I shall endevour to give it them And therefore I willingly acknowledg and would have both those of my own Charge and other Christians to know that such Forms are not so properly intended for grown and exercised Christians albeit they being humble will know they may receive help and improvement from them but they are composed for young Beginners and for them also not to tie them up but to train them up as they use to do little Children to go first by a Form that leaving the form which was a great help at first they may go at length on their own legs without leaning on such Supports Blessed Bradford that high and humble Martyr when he was in Prison wrote a prayer for his Mother that she might learn how to pray for him and desired her to get it by heart and to say it dayly and he wrote another for all her house to make use of in their Evening Prayer Unto which I add that although poor and low yea the lowest Christians may and should take more liberty in private between God and themselves and not be
in Families Wherein pag. 192. 1. Objections against Singing of Psalms are answered pag. 192. to 195. 2. The Exercise it self is pleaded for 1. More generally from Scripture which 1. Declareth it to be necessary and profitable pag. 195. 2. Giveth rules that it may be profitable pag. 195. 3. Sheweth it to be used in Christian Meetings pag. 195. 2. More particularly and with respect to Families 1. Because the use of it is so profitable pag. 196. to 199. 2. No where limited to Publike Meetings pag. 196. to 199. 3. Confirmed by our Saviours example pag. 196. to 199. 4. Called to by Family-mercies pag. 196. to 199. 5. Justified from Ephes. 5.18 19. pag. 196. to 199. 3. With Reasons annexed it being an Exercise 1. Making much foâ— the glory of God 2. For the spiritual profit of right Performers For it is an Exercise 1. Teacching pag. 199. to 202. 2. Quickning pag. 199. to 202. 3. Comforting pag. 199. to 202. 3. Commended to Christians in way of Exchange for all other delights pag. 202. 3. Some advice is given that singing may be more pâ—ofiâ—able viz. 1. By marking the matter of the Psalm while it is singing pag. 2â—4 2. By conferring of it after pag. ibid. 4. Lamentation for the neglect and negligent performance of this duty with a close quickning thereunto pag. 204 to 208 In the close A Family-Prayer for the Morning pag. 209 A Family Prayer for the Evening pag. 214 A shorter Prayer for the Morning pag. 220 A shorter Prayer for the Evening pag. 224. Prayers for Children for Morning and Evening pag. 228. to 231 ERRATA PAg. 4. marg r for c. 4. read c. 5. t read Joh. 10.34 And u dele p. 6 m. b r. 1 Thess. 5.27 p. 7. line 11. r Gen. 18.19 m. a r. 2 Tim. 3.15 16. p. 13. l. 14. for marks r. mark l. 22. r. Act 8 27. p. 16. l. 27. r. Joh. 16.19 29. p. 19 m. g r. Job 24.17 p 20 l. 26. for we r. you p. 25. m. h r. Lam. 3 51. p. 29. l. 34 for discerning r. not discerning p 36. m. r r. Matth. 25. p. 37. l. 25. for Ordinance r. Ordinances p. 61. m. c r. Gen. 47.6 p. 69. l. 21. r. more generally p. 79. m. g r. 1 Pet. 2.2 h 1 Pet 2.1 p. 80 l. 7. for him r. them p. 90. l. 12. for sixth r. six p. 116 l. 7. put out not p. 143. l. 24. put in and of Chapters read c. p. 159 l. 32. for rifled 5. ruled p. 160 l. 17. r. in a manner p. 163. l. 3. put in meerly because c. p. 171. l. 7. r. particular Housholds p. 180. l. 19. for in r. at p. 181. l. 23. for and r. I p. 188. l. 18 for nourishing r. nourisheth p. 199. l. 22. for was r. as The Preface IT is one of those faithful and joyful sayings of Scripture that are worthy of all acceptation that Godliness is profitable to all things having the promises of the life which now is and that which is to come But then we must consider that as Godliness hath the Promises so the Promises will have Godliness and bind those that have them to cleanse themselves from all filthiness both of flesh and spirit and to perfect holiness in the fear of God The promoting of this Holiness is the purpose of this Treatise which propoundeth recommendeth and pleadeth for divers such Christian and family-Family-duties as are the wayes and means appointed of God for the improving of godliness Thereunto the Reading of the Word which in the first Part and place is mentioned much availeth because the Doctrine of the Word is the Doctrine which is according to godliness it is the ground and guide of godliness As also an often and prepared receiving of the Sacrament of the Lords Supper the spiritual nourishment whereof is for the growth of Godliness The Ministry likewise makes much for Piety for that 's the School of Godliness And the religious observing of the Lords-day-Sabbath for that 's the support of the Trade of Godliness as Market and Fair-dayes are of ordinary Trading The four Houshold duties described in the Second Part aim at no other but the very same end that is the advantage and advancement of Godliness For By Family-Catechising Godliness spreadeth By Family-Prayer it and every thing else prospereth By Repetition of Sermons as by whetting it is sharpened hath a better edge And by singing of Psalms it is sweetned for thereby not only the heart is more holy but all other good exercises and assistances of godliness are less heavy I hope therefore that they that look after godliness and in vain do they look for heaven who look not after it will accept of these Helps for albeit I willingly grant that some of these means of godliness may be used by those that are not truly godly Hypocrisie being the Ape of Sincerity yet I may boldly affirm on the other side that all that are truly good will be afraid to omit them and none but they can well use them Joh. 15.5 I shall not detain the Reader with a longer Preface having said so much already in the precedent Epistles but hasten to that which comes first in order to be handled The First Part. CHAP. I. The sum of this Chapter is nothing else but A Call to Christians c. as in the next page PART I. CHAP. I. A Call to Christians to the Reading of Scripture IT is a true and a useful Observation that Every man hath as it were two men one inward the other outward The inward man is the Soul made after the Image of God The outward man is the Body made out of the dust of the Earth These two men live and subsist by a different nourishment the body by receiving natural food the soul by reading and receiving the Word of God which goes in Scripture under the name of Nourishment for it speaks of being nourished up in the words of faith and of good doctrine He that neglects the nourishment of his body neglects himself and his life he that neglects the nourishment of his Soul neglects his God whose Image shines most especially in the Souls of men Shall we take so much care of the body which is to be laid in the Grave and devoured of Worms and suffer the immortal Soul as the basest Slave to pine away for want of the food of the Word of God That you that are of my charge wherein also I speak to every other Christian Reader may not be guilty of so unreasonable a sin I shall endeavour to stir you up to the reading of the Soul-sustaining Word of God by setting before you both Scripture-Commands and Scripture-Reasons perswading and pressing you thereunto 1. Scripture-Commands Reading Scripture is injoyned on Magistrates Ministers and all Christians generally First on Magistrates For this is the charge recorded in Scripture concerning the King When he sitteth
God From God as the Author It 's he that brings men neaâ— to himself to do Tabernacle-work And the Commission of Gospel-Ministers is issued forth out of Christs own Charter unto whom all power is given both in Heaven and in Earth Mat. 28.18 19. And it is also for God as the end of it when David would set out the work of the Temple and speak honourably of it It 's a great work saith he for it is not for man but for the Lord God such is the woâ—k of the Ministry it is to bear the name of God before the children of men and by sowing the seed of the Word to be instruments of bringing forth those fruits of righteousness that are for the glory of God Luk. 8.15 Phil. 1.11 Col. 1.6 Thus is God the Alpha and Omega of the Ministers Office 2. By thâ— subject matter of it for the work of a Minister of the Gospel is to preach the high hidden and manifold wisdom of God and that among those that are perfect who alone can receive are capable of such heavenly mysteries It is to preach the unsearchable riches of Christ. In sum It is to preach Christ that mens eyes may see that King in his beauty This is Angels work Luk. 2.10 11 14. yea Angels wonder and sweetest study Eph. 3.10 1 Pet. 1.11 12. 3. By the object of it as to men and that is their everlasting salvation 1 Tim. 4.16 Obad. v. 21. How did men honour in the Old Testament their temporary Saviours How have men still honoured Physitians and bodily Saviours Hence Paul was honoured with many honours Act. 28.10 If they be thus esteemed out of the principles of nature that save mens lives how much more should they be reckoned of out of the principles of grace that are Instruments to save mens souls unto which soul-salvation bodily cures do but hold the Candle to shew in a small degree how great it is as we see our Saviours own bodily healings which were but obscure expressions to mens sense of his soul-healing vertue Mat. 8.17 Thirdly It 's their work that is besides the work and worth thereof they are called to it If others uncalled to that Office do the work the honor is not due it appertaineth not to them any more then the work doth Who commends a busie body in other mens matters But if they be duly called and the Word of Reconciliation be committed unto them as the Lords Ambassadours then they are to be highly esteemed both because of the work and the right they have to administer it All this is cold comfort for such as are call'd to the Ministry and yet are careless of doing their Office for the worth is joyned to the work and the doing of the work insomuch that Idol-shepheards fall under the most heavy and dishonorable judgements And unsavoury Salt is neither fit for the land nor yet for the dunghil when it hath once lost its savour it is thence-forth good for nothing but to be cast out and trodden under foot So great is the infamy of Ministers that are the Salt of the Earth when they are quite destitute of Ministeâ—ial vertue Mat. 5.13 Luk. 14.35 Yet let all take heed of contemning the Office because of the person say not if you see some or many bad These be your Ministers But so manage the dis-estimation of ill-deserving Ministers as alwayes to preserve the estimation of the ever-honourable Ministry Having thus opened the Text I shall shut up all with an earnest Exhortation to Christians to make conscience of performing the duty which it doth so manifestly and fully mind them of In this Exhortation because our desire is not to have an estimation forced but flowing from light and love I shall therefore speak in the Apostles language We beseech you Brethren know those that labour among you and are over you in the Lord and admonish you Know them 1. As the great gift of Christ who when he ascended up on high gave gifts unto men Amongst the rest he gave some to be Pastors and Teachers to continue to the end of the world Not only the abilities of Ministers are Christs gift to his Church but their Office according to the old Prophesie I will give you Pastors Let none therefor call in question the wisdom or love of Christ as if he knew not what was best for his Church or were loth to give it but prize the gift for the Giver and consider how much they are like to stead you whom he hath left in his stead Christ is the great gift of God and Ministers the great gift of Christ. 2. As Ambassadours for Christ in whom God is pleased to treat with you and by them in Christs Name to offer conditions of peace unto you yea God doth as it were beseech you by us to accept of his terms and to be reconciled to himself Unto Ministers is committed the Word of reconciliation that you may enjoy and be happy in the work of reconcilâ—ation O How beautiful to a sin-sick-soul that labours under the sad sense of Gods anger are the feet of them that preach the Gospel of peace 3. As your great comforters in your most grievous afflictions It is the misery of misery that there is no more any Prophet but though the Lord give you the bread of affliction and the water of affliction and your Teachers be not removed into a corner but your eyes behold your Teachers how great cause is there to say Blessed are your eyes for they see and your ears for they hear Mâ—t. 13.16 The sight of Christ in the Gospel-Ministry makes believing souls not only desirous to depart out of the woâ—ld in peace but willing to live in the world in trouble Phil. 1.24 4. As your soul-guard and defence against false Teachers who like subtile Foxes deceive first and like grievous Wolves devour after A Minister is an Over-seer that people may not be over-seen and over-reached by Church-cheaters that by good words and fair speeches deceive the hearts of the simple Rom. 16.18 even as of old the Serpent beguiled Eve 2 Cor. 11.3 5. As the Chareâ—s and Horsemen of Israel as your Life-guard and the best Militia of the Nation who do not only prevail in the behalf of a weak Church over every Amalâ—k and so procure their peace but so wrestle as to prevail with God it is not hainous to say over God Hos. 12.4 in the behalf of a sinful Church and so obtain their pardon How often had Israel been burnt up by the fire of Gods anger had not Moses stood in the gap and the Ministers of the Lord wept and prayed between the Porch and the Altar The last and best refuge is Go to Isaiah Isai. 37.3 6. As the Angels of the Churches and the glory of Christ 2 Cor. 8.23 Yea the Galatians did not
theirs so in this Scripture and in the whole Scripture of the Old Testament whatsoever thing is Spiritual and of an Evangelical nature it belongeth to us as well as to them and may upon just accounts be more pressed on us then on them because it is our happiness to have more means for and therefore our duty to make further progress in all things appertaining to godliness It were very strange to say or think the Jews were to abstain from their own self-pleasing thoughts words and actions on their Sabbath and yet that Christians may think speak and do as they please on the Christian Sabbath What must the Sabbath be the Jews delight and not ours There is so much of Gospel in these things that a learned Divine saith What can be spoken more like then this is to the perfect Precepts of Christ This will further appear by what follows to be spoken 2. Of the sabbath-Sabbath-duty as it is prescribed in way of Supposition vers 13. If thou turn away thy foot from the Sabbath or as some render it for or because of the Sabbath that is If thou keep the Sabbath from polluting it as it is before chap. 56.2 to wit by doing any act treading any step unsutable to it and tending to the profanation of it as we find otherwhere the lifting up of ones hand and foot to be a Proverbial expression of enterprizing or attempting any thing Here the foot is named and in Isa. 56.2 the hand and both put together may shew that both hand and foot the great Instruments of action are to be kept for the Sabbath sake from doing any evil Ask therefore whatever thou art about Is this a fit walk or work for the Lords Sabbath day else Turn hand and foot from it What followeth will confirm this Exposition which is this From doing thy pleasure on my Holy-day that is any thing which pleaseth thy self and pleaseth not God on that day so that to turn away the foot is to keep from doing that is from doing any thing agreeable to our wills and not to Gods it 's true of things sinful which on that day are out of measure sinful but there is no cause to restrain it and apply it only to things sinful in themselves for the six dayes work is not so which yet the Commandement will have us to set aside There are divers things not evil in their nature which yet like the counsel of Ahitophel 2 Sam. 17.7 are not good at that time It is not enough that things done on that day be good for their matter but they must be some way or other for God whose day it is it must be his work and not a product of not a thing arising from and done for thine own pleasure one writing upon this saith Whatsoever shew of holiness there is in any work yet if thou aim at thy own commodâ—ty in it it is a servile work and violates the Sabbath of the Lord Every day but especially on the Lords day we should be like the Angels and those Ministers of his that do his pleasure Psal. 103.21 for then we wait on our Lord at his own appointed time It cannot be well therefore to do what we please our selves when we attend our Lord not on our working-day but on his Holy-day or the day of his Holiness But Negative holiness or to forbear evil is not enough it is further added and call the Sabbath a delight that is as one speaks making the holy things of that day our delight and exercising our selves about those delightsom things with delight of heart such as we see in David unto whom the Tabernacles of God were amiable and he most glad to go to Him and them Psal. 84.1 122.1 2 c. The meaning of this and the former part of the verse is well and plainly expressed thus If thou restrain thy foot on the Sabbath so as that thou do not whatsoever pleaseth thee and if thou take delight in keeping it according to the Law and Will of God calling it the holy that is the holy day of the Lord or a day consecrated unto him and therefore honourable or glorious As a man of God is an honourable man so is the day of God an honourable day Every day may be said to be glorious because a pleasant thing it is to the eyes to behold the Sun but this among other dayes is like Solomon's Queen among other honourable Women that is it excels in glory because on that day the Sun of Righteousness shines forth in his brightness that into our hearts in the use of Ordinances to give the light of the knowledg of the glory of God in the face of Jesus Christ so that our eyes may see the King in his beauty and so be our selves beautiful and shalt honour him that is by honouring it for when the holy things of God are profaned He is profaned whence it is said in the case of Eli his sons Them that honour me I will honour That which followeth is but a repeating of what went before yet so as that what was laid down in the former part of the verse more generally is laid forth in this later part more distinctly a law being laid on our wayes wills and words on the Lords Holy-day 1. On our wayes not doing thine own wayes for How is God honoured if we do what we list When Eli his sons would have and do what they pleased not observing Gods order in his own Institutions the Lords interpretation of it is a despising of him Now in proper speeâ—h we are said rather to go rhen to do our wayes but because by a mans wayes in Scripture and in our common speech also are meant mens actions and course of life therefore this fitly expresseth unto us that Gods mind is that we should not act according to our own minds nor do our own acts on Gods day I say on Gods day for albeit it be true that God binds us out from walking according to the world and the flesh any day yet speech being made here of a special day which God appropriateth unto himself therefore another interpretation seems more proper which is this not doing thine own ways that is not doing thy usual works On the six dayes we may do what we our selves have to do but on Gods day we must do what God hath for us to do All done on Gods day must be Gods not our own 2. On our wills not finding thine own pleasure or thine own will but the Hebrew word signifieth such a will as wherein there is a delight and complacency This is before applyed to the Fast and this reproved that on the day of their Fast they found their pleasure v. 3. And it is easily transfer'd and by the same reason applyed to the weekly Sabbath for howsoever the Fast was a day
thine heart Psal. 37.4 2. Here is Preferment I will cause thee to ride on the High-Places which being applyed to the Jews seems to allude unto what God had already done for them in throwing down and making them by way of conquest to ride over the high places of the Earth and namely of Canaan the Cities whereof were walled up to Heaven But taking it as it stands here it doth withal assure them that God would cause them to do the like in times to come succeeding this Prophesie as Jer. 17.23 26. And yet the Jews found little of this in later times but rather for their sins among which we may put Sabbath-profanation as one principal one Neh. 13.18 they found and felt that Enemies did ride over their heads and high places Unto which we may adde that in Gospel-times wherein this promise is not useless or truth-less the Church oft finds little of these outward preheminencies and much of the contrary which considerations give just reason of reaching out further for the fulfilling and benefit of this promise and to make it common to others with the Jews by interpreting it thus Thou shalt overcome all that shall lie in thy way to hinder thy prosperity God will honour those who honour him and his holy day yea Why may not this be applyed to and verified in the subduing of spiritual Enemies and casting down strong holds like those of Canaan with every high thing that exalts it self against the knowledge of God especially since this is done by the Lords Ordinances eminently dispensed on the Lords-day and so is a reward sutable to the holy Observers thereof Nay why shall we not extend it yet further to make the promise fuller even to a treading at last on the necks of all Enemies and a resting and residing in Heaven that high and holy place whereof that Mountain-Countrey Canaan was a Type and where Sabbath is at last and everlastingly to be kept Heb. 4.9 I shall not for all this exclude but a little touch upon that outward and visible honour which is agreeable to the letter of the Text. This may be observed in two things 1. The advancing of that state wherein the Sabbath is best kept expressed by Kings and Princes sitting upon the Throne of David and riding in Charrets and â—n Horses No marvel for the well observing of the fourth Commandement is a great help to the keeping of all the rest unto the keeping whereof this promise is made The Lord shall make thee the head and not the tail and thou shalt be above only and thou shalt not be beneath Deut. 28.13 How hath this Nation flourished under the increase of Sabbath-Piety by the godly Laws of our religious Princes And how low have we lately faln upon the breaking forth afresh of Sabbath-prophaness followed with the saddest Civil War 2. In the adorning of those persons who reverence and carefully observe this day of God and so thrive in godliness and the fear of God There is no reason here to lay aside the Prophecy of Isaiah chap. 56.3 to v. 9. especially considering that it hath a respect to the times of the New-Testament wherein Gentile-strangers were received into the Church Now in that Prophesie the Lord saith to Strangers and Eunuchs that keep the Sabbath and chuse the things that please him and lay hold on his Covenant all which are like a golden Chain of divers links inseparable the one from the other the keeping of the Sabbath from the rest and the rest from that I say the Lord saith to such though they be strangers and have no name in the Church though they be Eunuchs and so can have no children to preserve their name nor be honoured by the name of Fathers Even unto them will I give in my House and within my Walls that is in the Church the House of the living God 1 Tim. 3.15 and within the wals of the spiritual Jerusalem Psal. 87.4 5. a name better then of sons and daughters that is better then that which ariseth from the begetting of sons and daughters For what is the name of Fathers of sons unto the name of sons of God of the Lord God Almighty yet Strangers and Eunuchs shall have this Name given them which is an everlasting name for a son of God once and a son of God ever Rom. 8.17 1 Joh. 3.1 and which gives in with it an everlasting fame and honour Psal. 112.6 Rev. 3.5 How honourable is the name of the Aethiopian Eunuch unto this day after that by believing he was made the son of God Act. 8.37 Joh. 1.12 yea such shall be glorified at the last day by Jesus Christ before hiâ— Father and the Angels 2 Thes. 1.10 12. I say again after the Explication of this Prophesie that there is no just reason to lay it aside in this argument of the Sabbath For as the Covenant mentioned there and the condition of that Covenant to wit laying hold of it by faith do still continue so albeit the Jews Sabbath be gone yet a Sabbath still remains wherein as the Spiritual duties of the old Sabbath are to be performed so the honouâ—s and priledges attending on and promised to thaâ— peâ—formance may be expected I mean being interpreted aâ—cording to the spiritual state of the Gospel However it is a clear truth that honour and estimation still followeth the fear of God I say that fear of God which is learned and still better learned by Sabbath-Instructions and Exercises and it so far followeth it that every one that will be accounted a Citizen of Zion and heir of Heaven is bound to honour those in whom this fear of God is found As on the contrary a vile person which is a name that falls heavily on Sabbath-profaners and profane livers which two use to go together is and ought to be of all such contemned not so as to cast any reproach upon them or that any should be wanting in doing all right to them but so as that they cannot have such an honourable place in an holy mans heart as others have And if we look on the state of things amongst our selves it 's easie to observe that they have not taken a good course either for their comfort or honour Unto one and another of whom the Sabbath may say Thou hast thrust sore at me that I might fall but the Lord helped me yea they themselves from whom the Christian Sabbath hath received but hard measure yet confess it meet that Christians on the Lords day should abandon all worldly affairs and dedicate it wholly to the honour of God And again That they that are so piously affected on the Lords-day as to retire from secular business and ordinary pleasures and delights that they may more freely attend the service of Christ are to be commended and incouraged Whatever disputes therefore there be yet the Conclusion is that the holy
great things of Gods Law as a strange thing he may easily and think he doth it very substantially dispute God out of his time and make himself believe that he hath more days in a week for his own use in worldly thoughts words and actions then six yea and that pleading so much for the Lords-day is but preciseness and rather a weak then a wise mans work arguing at best only a good meaning but a shallow brain Whereas on the contrary he that saith unto Scripture Wisdom Thou art my Sister and calleth spiritual Vnderstanding his Kinswoman he that feareth to be disobedient to the heavenly Vision he that counteth godliness gain and knoweth how much godliness gaineth by a godly observation of the Lords-day will soon see cause of being of another mind considering how much the Word of God pleadeth for Sabbath-holiness and how on and by that day and the duties thereof the interest cause and concernments of godliness are principally promoted I wish all good Christians therefore that are of doubtful mindes in this matter to try the more strict doctrine of the Sabbath whether it be of God or no by betaking themselves to the holy practise of those things that are taught them concerning that Day Experience useth to put an happy end to endless disputes about practical truths and things otherwise hardly determinable for the result and good effect thereof is this Behold Now I know c. Some may say as Nathaniel Can there any good thing come out of Nazareth so out of such sowre Sabbath-strictness This is a question that may be long under the debate of humane reason that is as proud as blind the easiest way to decide it is Come and see Let every sincere Nathaniel put it to the trial and then the conclusion will be like to be such a resolution about the Lords-day as there was in Nathaniel about the Lord of that day which in allusion to what he said may be expressed thus Thou art the Day of God Thou art the Queen of Dayes Could we but call the Sabbath a delight Did we but know it to be so experimentally the comfort of it would soon answer all Lion-like arguments that rise up and roar against it and rent them as one would rent a Kid if not by just solutions and formal answers which belongs to the learned who have done it and will do it yet by firm resolutions and just detestations and that not without reason enough â—ounded on the sense of the sweetness they have found in their conversing with the holy God on his holy day so that an Advocate for the Sabbath shall never be wanting till the godly man ceaseth whose delight it is I say whose delight it is Not that I think it an easie or common thing to call the Sabbath a delight or that all that fear the Lord have the like delight in the Lords-day affectionate Christiâ—ns feel it most and in old Disciples it lies deepest the more maturity the more complacency and the more acquaintance with God the more delight in him for the delight followeth the acquaintance Nor do I mean that they who do delight in it delight alike in it at all times and on all Sabbath-days corruption and tentation yea and the various operations and incomes of the Spirit who bloweth where and in whom it listeth and in them when it listeth make a great difference Besides that age or distemper of body or oppression of spirit by some heavy burthen that lies upon it are great impediments to delight And they that are in affliction and need Gods Ordinances most rellish them best to the hungry soul every bitter thing is sweet and so every sweet thing is more sweet and delightsom such things as these must be granted that the Doctrine of Sabbath-delight may not be rejected nor they dejected who reach not so far as others do in their rejoycings on that day But yet that there is truly a delight in that day and the service thereof in those that truly fear the Lord and think upon his Name sufficiently appeareth in that they bless the Lord with all their hearts and souls for appointing such a day for when should we have set a part a whole day in any due distance for God and for the enjoying of God if God had not done it himself And in that they would not for all the world be without it for what 's the world without the Sun or without the Sabbath wherein the Sun of Righteousness shineth out and that the day throughout and that with a special blessing of God following and improving the beams thereof for our spiritual benefit and soul-refreshing We may very well say that no Sabbath passeth without some delight and satisfaction to the true Disciples of Jesus Christ But at times they are taken up with Christ on that day as it were into an high Mountain apart where they see his face shine as the Sun and are so extraordinarily taken and delighted with what they see and feel that they say feelingly It is good for us to be here In brief The Sabbath with the prescribed Ordinances and Exercises of that day is towards their latteâ— end especially like Mount Abarim to 〈◊〉 wherein they see much of the Heavenly Canaan 〈◊〉 at any other time when they that walk with God beiâ—g log'd and dull'd with corruption sorrow affliction tentation delight less in it they do then and therefore delight less in themselves But that there should be any true delight in God and his Ordinances and no delight in that day wherein they are most dispensed and best attended is as unlike as that a Jew should be without rejoycing at their great Festival days or that it should not be merry when friends meet or that Simeon should not take pleasure in that day wherein he took up the child Jesus in his arms for the Lords-day is Christians Feasting-day Christians gladsom meeting-day and the day wherein they being met together Christ who is the Consolation of Israel promiseth to be in the midst of them Is 't possible that on the day wherein they sit under the shadow of their dear Lord wherein they tast of his sweet fruit wherein he brings them to the Banqueting-house and spreads his Banner of Love over them they should then be without Cordial-content That they are not without such content appears because all the six days Sollicitors that is all worldly things and carnal company are kept off on that day of retiredness with God yea and charged and even adjured not to disturb their sweetest fellowship with the Father and with his Son Jesus Christ Albeit therefore I shall easily grant that we have great cause to desire God to be merciful to us in this thing that our delight in sabbath-Sabbath-duties is so dim yet it doth not follow from thence that there is none If
Precepts of their glorious Lord and God but delight to fulfill all his pleasure and what they conceive by any hint they have from Him to be acceptable to Him Beneplaciti nomine laetum hilare â—bsequium exprimit ac si dixisset Angelos non solum Dei Praeceptis obsequentes esse sed libentèr cum summa oblectatione accipere ejus nutus ut ejus bene placitis obtemperent Calv. in Psal. 103.21 Thus for the grounds of Scripture whereon Family-Prayer is founded I come now to some Reasons agreeable unto Scripture which may further perswade to this duty I shall insiâ—t upon three only First God requires homage and service not only from single Persons but from Societies and Companies of men As 1. From a Land and Nation as appears from the Lords calling of his People the Jews to the three solemn Feasts ordinarily besides the New-Moons wherein Families used to joyn together in Sacrificing And to the duty of Fasting both yearly and on extraordinary occasions Joel 2.15 16. 2. From particular Churches in the New-Testament which according to the will God were to joyn in spiritual worship and in the duty of Prayer 1 Tim. 2 1 2. 1 Cor. 11.4 with 1 Cor. 14.14 15 16. 3. From particular Companies partaking in the same favour If ten Lepers be cured and but one return to give thanks Christ saith Where are the other nine being not content that less then ten should joyn together in thanksgiving for the mercy that ten receive Experience tells us how agreeable this Society-service is to right reason for a King coming to the Vniversity looks for Vniversity and a kind of Universal entertainment And coming to a Town-corporate expects not only significations of love and loyalty from single persons but humble addresses also from the Corporation Since therefore every Family is an united Body that Body and Society should own and acknowledge God in the performance of united Service else the Lord may say This and that person served me but I had no service from the Family Secondly This reason and this duty is the rather to be urged from a further reason which is this wheresoever there are common concernments or common causes of seeking to God there should be a common and joynt seeking and therefore in Families for there are there sins wants mercies and afflictions wherein the whole Family in concern'd 1. Sins which though committed by some or by one only yet endanger the whole Houshold as we know Achan's sin did and therefore for the glorifying of God and the preventing of their general suffering it behooves all of them with one consent to acknowledge the sin committed by any of them in which way they may hope for reconciliation such as Abigail found with David when being not guilty her self she confessed the folly of her guilty Husband 1 Sam. 25.25 34 35. It 's wisdom for the Father of a Family to be like Aaron that is to take a course for an atonement for himself and his Houshold which will be best done in Job's way that is by calling the Family together sanctifying them offering the sacrifice of a broken heart and flying to the Sacrifice of a broken Christ Job 1.5 2. Wants Family-wants there are and ever will be as want of health of strength of ease perhaps of bread Here all should joyn together to beg of God what is wanting because there will be a common comfort in the enjoying of it and by their common Prayer they are the more like to obtain it as hath been shewed before 3. Mercies As peace protection health plenty wherein the whole Family partaking the Governour thereof hath great reason to say to all that are under his roof O magnifie the Lord with me and let us exalt his Name together God loves to hear the voyce of Rejoycing not only in the Closets and Chambers but in the Tabernacles of the righteous And therefore gave this command to his people of old Thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee and unto thine house Deut. 26.11 4. Afflictions If but one person in a Family being under the hand especially an heavier hand of God the whole Family suffers The more reason therefore there is to joyn together that by the joynt petition of all that may be removed which is grievous to all Even Nature will teach that coming with one accord is the most likely way to remove high displeasure This may in part shew that to omit Family-Prayer is not only an ungodly thing but an unreasonable and a great disadvantage as well as a defect Thirdly I reason further for this duty from the persons that neglect calling upon God with their housholds and from the reason of that neglect 1. The persons neglecting this Duty are usually men less fearing God less acquainted with Religinn and cold in the profession and practice of it For as for gracious and grown Christians there is we may say a common instinct of piety and holy impulsion of heart that puts them upon this duty Insomuch that the looking up of Housholders with their houshold unto God seems not so much to require Reason to inforce it as a vigorous Religion which will certainly infer it 2. As to the causes of the neglect they are the more considerable because the truth is that this question Whether Housholders ought to perform the duty of Prayer with those belonging unto them will be most plainly answered by another Question which is this What good reason can any man give why he doth not especially why he will nor pray in his Family Now the causes of the neglect will as I conceive be found such as these 1. In lower and poorer people ignorance and unacquaintedness with Religion They are loth to be persuaded to do what they find it will be hard to do and which they see in themselves little ability to perform And yet this will not excuse them because there are so many helps foâ— Prayer as will prove their fault to be want of hearts to that duty That therefore which such are to do is to follow on to know the Lord and then they shall know and get such ability from that which God speaks to them as to be able themselves competently and comfortably to speak in Prayer unto God for Revelation is the Rise of Supplicationâ— 2 Sam. 7.27 2. In worse persons Profaneness is an Enemy to Prayer and an aversness from rhe service of God yea not only a loathness but a loathing to look after religious duties Wicked men leave off to be wise and to do good and say of the offering of spiritual Sacrifices to God Behold what a weariness is it yea perhaps they are loth to stoop so low as to be so much Disciples and to bow down and kneel before the Lord their Maker in the presence
in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32.35 Psal. 139.19 Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out parâ—icular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard-hearted in praying But yet all this hinders not but that in a genâ—rality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes. 5.17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afflicted Pray and to the merry Sing Psalms Jam. 5.13 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be â—dded to our light in a teâ—ching way and to our life and vigor in Piety in an admonishing way Secondly The Sâ—ripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal. 47.7 1 Cor. 14.14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3.16 that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4.33 Col. 4.6 4. Vnto the Lord Ephes. 5.19 that is to the glory of God Psal. 101.1 Isa. 5.1 Thirdly The Scâ—ipture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal. 100.1 2 3.4 66.1 2 3. 149.1 Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14.15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesâ—es which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service â—nd shut their doors against it I shall offer out of Scripture not only to invite but to induce Christians to set and keep it up in their Families these considerations 1. The duty it self as hath been shewed before is evidently commanded as a duty much tending to Christian Edification 2. The command of Singing is no where limited to Publike Meetings but rather given forth in such a generality as to comprehend in the command the use of it in Christian Meetings of all kinds whether Church-meetings or Family-meetings yea it is extended to every particular person Jam. 5.13 Is any c. Besides that the profit and benefit of this holy Exercise argueth for the use of it every where where that profit may be had by it Zanchius therefore is resolute and saith he makes no doubt but that what the Apostle speaks both in the fifth to the Ephâ—sians and in the third chapter to the Colossians of this duty is to be understood as well of those things that were to
be sung in the Publike Meeting of the faithful as within their private Wals and their private Families where it is to be obâ—erved that this learned man speaks this as arguing for Singing in the Publick Congregation taking it for granted that the forecited places make for the use of it in private Families And how much good might be done in Families if the Word of Christ did so dwell in us as to be made use of in a way of conscientious domestical teaching For which the Psalms of David would supply much assistance But Christians have learned of late to preach in Publick without a calling with neglect of teaching their Families where their calling and charge lieth and divers shake off Singing both in publick and private 3. We find our Savioâ—r Singing with his Family after the eating of the Passover which is the more to be observed because the Passoever was eaten in private houses the Family and Fraternity joyning together in the whole Celebration of it in the conclusion whereof they did use to sing from the 113. Psalm to Psalm 119. which they called their great Hallelujah This may mind us of doing the like in our private houses especially when God shall minister unto us more special occasion of glorifying his Name And godly Housholders have accordingly accustomed themselves to the use of this holy Exercise in their Families Why should nor others go and do so likewise it being so suitable to and such a declaration of the spirit of holy and lively Christians 4. Private Families enjoy many mercies God makes them laugh and be merry as he did Sarah Gen. 21.6 and the Rule is Let such as are merry sing Psalms Jam. 5.13 Agreeable hereunto is that of the Psalmist Psal. 118.15 The voyce of Rejoycing and Salvation is in the Tabernacles of the Righteous That Psalm speaks of the joy and salvation brought to Zion and the people of God by David's government which made them greatly to rejoyce and that not only in Publick and in Gods Tabernacle but in their own Tabernacles and private Habitations And what a mercy is it when God so orders things in Publick that we need not wander about weeping but may sit in our own houses singing This should make us to make the Lord our Song Psal. 118.14 5. The Apostle writing to the Ephesians of this Exercise doth not speak of publick Meetings or of Singing in the publick Assembly at least appropriating his speech to that though it may be extended and applyed to that for he saith first Be not drunk with Wine wherein is excess as alluding therein to immoderate Feasting in those times especially among unbelievers 1 Pet. 4.3 which used to be in their houses not but that there was feasting also in their Idols Temples 1 Cor. 8.10 and for some time in Christian Church-meetings 1 Cor. 11.20 21 22. but ordinarily they feasted in private 1 Cor. 10.27 and were then likest to exceed Now if the Apostle reason from excesses in private banquettings and the vain mirth there for a contrary carriage in Christians and a making of themselves merry with godly Hymns Psalms then it will follow that it is the purpose of the Apostle here to speak to Families and to such Christians as had Families requiâ—ing them to refresh themselves in their Meetings and Feastings there with spiritual and heavenly mirth which hath been especially heretofore when the times and hearts of Christians were better setled a very usual thing amongst godly and knowing Christians when they enteâ—tained their friends Thus doth this Scripture bring singing of Psalms into Families according to the occasions of rejoycing which God offereth them which though at times they more abound yet are never wanting No more should Christians be in this duty Phil. 4.4 1 Thess. 5.16 18. Thus for grounds of Scripture serving to set forward the service of Singing of Psalms I come now to Scripture-reasons confirming this duty First It is an Exercise making much for the glory of God That usual Preface Let us Sing to the glory of God such or such a Psalm sheweth that to be the intent of Singing and of those who seriously apply themselves to it Besides The thing it self that is the action of Singing speaks so much because it is exercised about that matter which makes much for the glory of God that is about the Word of God which setteth forth to the praise of God 1. His Names and Attributes as his Power Truth Mercy Psal. 59.16 62.11 12. 138.2 2. His Promises and Threats Psal. 1.3 4 5. 12.5 68.20 21. 3. His Works which they speak of speak of the glorious honour of his Majesty because all his works praise him and therefore they set forth his praise because what he hath spoken in his Word was of promise or threatning those works make good and thereby he magnifieth his Word above all his Name shewing how upright he is and that there is no unrighteousness in him Psal. 92.15 Secondly It makes much for the spiritual benefit of those who rightly and religiously perform it Hence also the ordinary Introduction to this duty hath been Let us Sing to the Praise of God and our own Edification Particularly It edifieth and assisteth three ways For 1. It is as hath been shewed before out of Scripture a teaching Exercise teaching and helping us to know rightly believe firmly live holily and pray wisely and effectually 1. To know because many of the Psalms are Doctrinal wherein divine Doctrine as Moses saith in his Song Deut. 32.2 drops as the Rain Psal. 49.3 4. More particularly The Psalms will teach us 1. What God is which is fully shewed by the Descriptions of his Greatness from Psal. 95. to Psal. 100. As also by the relation of his works Psal. 9.16 46.10 48.14 68.20 2. What Christ is of whom divers Psalmes speak glorious things as Psal. 2 8. 16.20 45. 72. 3. What the Holy Ghost is to wit the Holy Spirit the heart rejoycing and upholding spirit and the leading Spirit into the Land of Vprightness Psal. 143.10 And that the Book of Psalms generally is an instructing part of Scripture may appear by the title of Thirteen Psalms wherein they are said to be Psalms giving Instruction which is plain in the first Psalm that hath that Title wherein we are instructed in the way to blessedness and in another Psalm which saith I will instruct thee 2. To believe for to that Psalm-singing if the matter be minded and we speak to one another therein Col. 3.16 traineth us up And that 1. By the many sweet Promises dispersed in that part of Scripture as Psal. 12.5 6 7. 27.14 34.10 37.4 5 6.19.34 40. 91. 2. By the Examples of holy men going before us in a way of faith and resting and rolling all upon God together with the great success
And as for such as cannot procure it let them at least consider the contents of the Pâ—alm which Contents though they may in some places need a reveiw yet for the generality are so advisedly composed thâ—oughout the Bible in our last Translation that they give a great light to the Chapter or Psalm which they are set before to all those that discreetly observe them 2. When they have sung a little to discourse together as their ability will serve and time give leave of what they have sung by which means they will better both know and shew the meaning of that passage of the Apostle Teaching and admonishing one another in Psalms and Hymns because matter both of teaching and admonishing will be supplyed by observing whâ—t the Psalm offers to their considerations for the one or the other So shall this be sound an edifying Exercise when as otheâ—wise a bare singing passeth without profit and spiritual commodity because without pondering and Châ—istian-conference And here I cannot before I leave but lament 1. The great neglect of this duty by many whereby it comes to pass that it is so little regarded for the omiâ—sion of duty is the Enemy of the duty and the Observation of it preserves the Estimation 2. The negligent performance of it by many others that do not neglect iâ— but seem to affect it rather O how rare a thing is it in those that sing Psalms not to delight yea not to terminate their delight in themselves if there be a greater sweetness in their voyce or if they excel in skill in that vocal Musick when all the melody should be to the Lord But to speak of that which is most usual How many content themselves with keeping tune and carrying on the Exercise with others in a formal way without understanding the matter of the Psalm when they should sing with understanding or with seeking to understand And yet there is another fault which the best I think are not free from or if they be they may be well reckoned amongst the best and that is the not minding in their singing that which they do understand or at least not keeping their hearts to it still but contenting themselves to mark what they sing now and then and to do that at times and by starts which they ought to do at all times whilest such holy services are performed and the thing they have in hand is the holy Scripture It is easily observed that the Devil makes great gaps in duties by distractions and in this more then in other Exercises by the advantage he hath from the nature of the service wherein they that are imployed do so attend the tune and mark the Singers so please themselves with the outward and natural part of it if it be well performed and have such various and turbulent thoughts if there be any thing not decent in it that they are easily drawn from the substance of what they sing their hearts are alienated from what their mouths utter and so there is a failing in that main rule which is to make melody to the Lord in their hearts when better it is to be out of tune with the voyce then out of frame in the heart It 's necessary that the Eye and the Ear should be so far watched and disciplined as that they may not draw away the mind from meditation on the matter of the Psalm This meditation and heart-holding to the thing in hand is of such use in praying and praising God that both of them are expressed by the word meditation Hence Isaac is said to go out to meditate in the field at Even-tide or to pray The same word is also used when David speaks of singing and praising God I will sing to the Lord I will sing praise to my God and then it followeth My meditation of him shall be sweet I will be glad in the Lord Nor is this Meditation requisite only in those Prayers and Praises which we conceive and compose our selves that we may frame them the better but we are also to be thoughtful in and to attend unto those that are already framed to our hand especially out of Scripture for which we have this rule given us to set our hearts to all the words thereof whether we hear them or read them or sing them still that 's the rule and the rather to be observed in Singing because the words spoken of in the fore-cited Scripture are the words of Moses Song Bernard speaks excellently to this purpose When thou singest saith he in the sight of God Psalms and Hymns let thy mind be busied about handle or have a hand in that which thou singest with thy voyce do not sing one thing and think another Agreeable to which is the godly advice of another holy man Let them that sing saith he attend not to the sound and noise but to the spirit of the words let the words be the leaders of their minds and souls to God And Austin plainly confesseth his sin when it so fell out as that he was moved more with the singing then with the thing sung and professeth that when it is so he had rather not hear him that sings Aug. confess lib. 10. cap. 33. But I must hasten Were these things searched considered what is amiss reformed and this Exercise conformed to Scripture-rules What sweetness would there be in it How much would Knowledge Holiness and Comfort be improved by it In a word What strong arguments might Christians make for Singing by making conscience how they sing I confess exactness in this duty is an hard work to the best but would be an happy work to all and is in some measure attainable by all To conclude the whole Let me beseech all serious Christians to look upon Singing of Psalms as the Soul-support of David the sweet Psalmist of Israel in all his afflictions As the Cordial of wounded Consciences As the holy Fire to enkindle heavenly Affections As the Perfume of Prisons the Musick of Martyrs yea the work and pleasure of Saints and Angels in the Paradise of God And then how will they how can they neglect it After all I shall put down those short Prayers which I mentioned before when I spake of the duty of Family-Prayer but have thought it fittest to place them here that the Treatise might not be interrupted and that such as need them might more easily find them I say such as need them for they are framed only for the help of weak and well-minded Christians that would pray in their Families if they knew how And these Forms are put down not to tie them as if they should use no other or needed no more but to teach them that by this assistance they may set upon this duty and do something in it and by doing a little at first may be able to do more after and most and best at last A Family-Prayer for the