iniquity Judas in all probability was baptized yet a Son of perdition Will it relieve thee to think thou hast believed the Scriptures to be the Word of God and Christ to be the Son of God so do the Devils believe and tremble Will it relieve thee to think that thou hast been obedient to the orders of the Church Dost thou not see that those are most universal in that Obedience which is so called whose lives proclaim the greatest opposition to the plain letter of Scripture in almost all the moral precepts of it Shall they also have peace 2. For thy new Practices Heretofore thou wer 't wont to pray in thy family and to instruct them in the things of God to spend thy time in reading the holy Scripture to spend dayes in fasting prayer communion with the Saints of God Believing thy obligation from a moral Precept to keep the Lords Day holy thou wer't wont in it to exercise thy self in reading the word hearing of it in prayer instructing thy children Now thou hast forgotten thy family duties thy chamber practice in Religion thy religious care of thy children and servants and all thy Devotion is turned into a little Formality of which thou makest no great conscience neither Thy Sabbaths are spent in vain and idle discourses and in a vain conversation and if any acts of devotion still continue possibly they are such as to which God will say to thee Who hath required these things at your hands Where did I ever speak a word to you or your Fathers of such homage to be performed to me nor did it ever come into my heart The time on other dayes which thou wer't wont to spend in fasting is now spent in feasting what was wont to be spared for hearing Sermons is now spent in hearing Playes Hark my friend shalt thou not one day thinkest thou be sick unto death as Hezekiah was Isa 38.1 will the Providence of God thinkest thou never speak to thee saying Set thy house in order for thou shalt dye and not live Wilt thou upon these practices be able to say as Hezekiah ver 3. Remember now O Lord I beseech thee how lâ—â— have walked before thee in truth and with a perfect heart and have done that which was good in thy sight Doth thy conscience tell thee these things are good in the sight of the Lord. Such an absurd verdict may possibly be given in by the conscience of one muffled up in ignorance but thou hast known thou hast proved better things thy conscience must tell thee the courses which I formerly took were better than these Thou after thou hast escaped the pollution of the world 2 Pet. 2.20 through the â—nowledge of the Lord and Saviour Jesus Christ art again entangled therein and overcome Thy latter end is worse than thy beginning It had been better for you never to have known the way of righteousness then having known it to turn from â—he holy commandment delivered unto you 3. For thy new Company Thou heretofore wer 't a companion to those that â—eared the Lord. The Excellent on the Earth were those in whom thou didst delight or at least pretend to do so Ministers of the Gospel who had beside their habit something else to approve them such powerful constant Preachers of the word that knew hâ—â— to speak a word in season to the weary how to satisfie a doubt resolve case of conscience give to every oâ— their portion c. People who math a conscience of their wayes aâ— though they had possibly their error and failings yet they were not such 〈◊〉 the very light of nature and reason shewed abominable such as cursing aâ— swearing blaspheming the God whoâ— they served reviling persons an things that had ought of his Imâ—â— and Superscription upon them Thâ— art now become a companion of soeâ— such I mean as the Scripture calls 〈◊〉 leud profane persons Sons of Bâ—â— that live without any yoke either Scripture or Moral Principles thâ— catest with the Glutton and sittest with the Drunkard and thy Chair is set 〈◊〉 them who sit in the seat of the scornsâ— and whiles they are smiting thy onâ— fellow servants if thy hand be not wâ— them yet thy heart is if thy â— throwest no stones at the Lord 's Sâ—phen's yet thou holdest the cloaths them that do it Will thy day of vâ—tation thinkest thou never come Send in that day for those that have sat at the Tavern with thee and see â—f they be able to speak a word to thy â—oul weary of life Remember Saul who had rejected Samuel enough when he was in distress he goes to a Witch and who must she raise up but Samuel What satisfaction wilt thou have â—n an evil day in a dying day from â—hose whom living thou hast preferred to be thy companions before such as have feared the Lord. I shall shut up this Head with minding you that by this Argument God by his Prophet Jeremiah endeavoured to reduce backsliding Israel Jeremiah 2.28 Jer. 2.28 But where are thy gods that thou hast made thee Let them arise if they can save thee in the day of trouble I will only add one thing for thy termor It is like enough that in the day of trouble God may leave thee to fetch thy relief from these empty cisterns When Judas's conscience smote him God left him to his Masters the Scribes and Pharisees alone to comfort him how cold a cup of consolation they afforded him the Gospel tells you When the Jewes had apostatized and the Philistins and Ammonites opposeâ— them and they cryed unto the Lord they met with a rough answer ver 13. Jude 10.11 12 13 14. I will deliver you no mâ—â— Go and cry untâ— the Gods whom you haâ— chosen and let them deliver you in the day of your tribulation Take heed thâ— the Providence of God speaks not that language to your souls in the day oâ— their tribulation Go and fetch their comfort from the principles practice and company which you have chosen 7. I will add but one Argument more That shall be from the mercy 〈◊〉 God which he hath for backsliding children making timely returns unto him This is an Argument which the Prophet Jeremy largely insisted upon Chap. 3. v. 1 2 3 4 5 12 13 14 22. First He sheweth them that this is above the mercy of men If a mâ— putteth away his Wife shall he take bâ— again c. It is very observable that the Jews defection chiefly insisted upon by the Prophet was in matters of Divine Worship where the sin charged upon them was the highest in genere suo idoâ—try which is a failer in the object of Worship either more immediate or meâ—iate and therefore exprest in Scripture by the sin of whoredom which is the highest error in conjugal relations There 's no sin so separates a people or person from God as this sin Superstition which is failer in the more external manner and rites of
singing of Psalms It is proper for the Sabbath but never out of season we leave that and occasional instruction of families out of the Scripture to private Christians as God shall give them opportunities and an heart thereunto Only commending them as duties fit to be sometimes done and not wholly omitted by any 2. Having thus far offered you our thoughts for the Family-Worship of every day We come in the next place to commend to you the special sanctification of the Lords day where we shall not speak to the more publick solemn sanctification of it but keep our selves within the bounds of the private house We know our Brethren understand that by the fourth Commandment God hath reserved a seventh part of our Time to himself That what should be the seventh part under the old dispensation of the Covenant to the Jews was determined by God to be the seventh day from the Creation That our seventh part is determined by the practice of the Apostles who were wont to meet and sanctie the first day of the Week counting the seventh from our redemption when the world was as it was created anew That we are tied to the sanctification of this day by the fourth Commandment none can doubt but he must question whether there be ten Commandments or no or whether the fourth be a Moral Law Nor can any sound reason be given why the fourth Commandment should not concern Christians as much as any of the other nine Hence it is plain that it must be kept as a day of holy rest from labour and recreations at other times lawful and to spiritual services publick and private These being the confessed general duties of Christians as to the sanctification of the Sabbath we shall only offer some Propositions for particular practice in reference to these general ends 1. That all heads of families take care that no kind of civil labour necessary to be done which can be done before be left to be done in any part of the Sabbath For no work can be justified on the Sabbath as a work of Necessity which though necessary to be done might yet have been done before that day cometh 2. That all Christians would endeavour but those especially whose callings in the world do not so much hinder them the Evening before the Sabbath to direct their family-family-duty as much as they can both as to Instruction and Prayer to prepare the several persons of their family for the Sabbath 3. That all heads of families would take care that on the Morning of the Sabbath they their children and servants rise up from their beds either as soon as on other dayes or at least so soon that the necessary business of the family may be dispatched and family duties performed before they go to the publick service 4. That those of their families who are not employed in any necessary work of the family whiles all the rest be ready employ their time being once ready in reading the Scriptures or other good Books 5. That the heads of families so order the rising of their families that morning that they may have full time to do their houshold necessary business and also to attend family duties In which we conceive it is the duty of Christians that day to spend some more time than on other dayes because it is a day wholly dedicated to the Lord. 6. We commend to our brethren as part of their family duty that morning to instruct their families in the Nature of Worship the several acts of it The true manner both of the outward and inward performance The morality of the Sabbath the true way of sanctifying of it To which purpose we recommend to them Mr. Sheppards Treatise of the Sabbath clearing the morality and Mr. Bernards threefold Treatise of the Sabbath 6. After the publick service in the morning and dinner which we think that day should be moderate we recommend to our brethren if they have time the calling of their family together repeating the Sermon heard to them or examining them about it and prayer and the like we again recommend to them after Evening Sermon and before Supper 7. We commend singing of Psalms to our Brethren as a special duty of the Sabbath we find that David composed Psalm 92. on purpose for the Sabbath We desire that our Brethren would not omit it at least to do it once every Lords Day 8. Finally We beseech our Brethren that they take especial care of all within their gates on the Lords Day that they profane not the Sabbath by unnecessary work sleep or recreations It is a day of rest but of holy rest A day of rest and therefore profaned by labour that is worldly and unnecessary An holy rest and therefore profaned by excessive sleeping which is natural rest idleness or recreations which are but a Civil rest 3. Having thus far offered to our Brethren our thoughts in reference to their families we conclude with a word or two in reference to their personal conversation 1. We suppose our Brethren conscientious in matters of Justice to remember to do in their callings to all as they would be done to to take heed of all gross and scandalous evils and shall only mind them of some things which God requireth of them wherein they are to do more than others as having received more from God and being under a more special Covenant and Obligations as also of some duties specially to be practiced with reference to these times wherein if ever Christians are by the Providence of God called out to a more winning conversation and to a more prudent conversation fulfilling that of our Saviour Be you wise as Serpents and innocent as Doves 1. In reference to the first We seriously commend to our brethren 1. Private prayer in their closets according to our Saviours precept Mat. 6.6 at least to be performed once every day 2. Private reading the Scriptures the example of the Eunuch Acts 8. shews how much God hath owned it and is pleased with it 3. Private self-examination 2 Cor. 13.5 Psal 4.4 4. Private Meditation commended Gen. 24.63 Josh 1.8 Psal 1.2 Psal 63.6 Psal 119.15 23 48 78 148. Psal 104.34 Psal 119.97 If Christians would be particularly instructed in this duty we commend them to Mr. Joseph Symmonds Three excellent Treatises Printed at London 1653. one of which is upon this subject 2. As to the prudent conversation of Christians and something of their farther duty in these times we recommend to our Brethren 1. As much as in them lyes to avoid all meetings of people at feasts or otherwise Where they foresee they may probably be engaged in discourses which will either tempt them to any thing that is sinful or to discover their opposition to such courses of others in a place where probably their speaking will but make them odious 2. As it is their duty at all times to do good to all though more especially to those of the houshold of faith
Worship is a great sin but something lower than this Now God comparing the case betwixt him and them to the case betwixt a Man and his Wife that had dealt falsly with him tells him that in case of a â—ivorce a man doth not use to be reâ—onciled to his Wife yet Jerem 3.1 Return again unto me saith the Lord ver 5. Will he reserve his anger for ever Will he keep it to the end Again v. 12. Go and proclaim these words to the North and say Return thou back sliding Israel â—ith the Lord and I will not cause mine â—nger to fall on you for I am merciful â—aith the Lord and I will not keep anger for ever Only acknowledge thine iniquiâ—y that thou hast transgressed against the Lord thy God and hast scattered thy wayes to strangers under every green trâ—â— and you have not obeyed my Voice saith tâ—â— Lord Turn O back sliding children saâ—â—â— the Lord for I am married unto you aâ—â— I will take you one of a City and two 〈◊〉 a Tribe and bring you to Zion Anâ— again ver 22. Return you backslidiâ—â— children and I will heal your back sliding Oh that I could hear you saying as iâ— the next words of that Text Behâ—â—â— we come unto thee for thou art the Lâ—â—â— our God Truly in vain is Salvatin hoped for from the hills and from 〈◊〉 multitude of Mountains truly in the Lâ—â—â— our God is the salvation of Israel 〈◊〉 vain is salvation hoped for from course of profaneness formality or superstitiâ— or from any righteousness of your own In vain is peace of conscience in vaâ—â— is any good thing hoped for from them in vain is any blessing of Goâ— in this life hoped for from them 〈◊〉 the Lord is the salvation of people 〈◊〉 the faith of Christ In the Love 〈◊〉 Christ In a strict obedience to thâ— Gospel of Christ In a close walkiâ—â— with God In these things is the hopâ— the salvation of people the true peaâ—â— and tranquility of conscience Return â—hen with the Prophets words in your â—outh with which I shall conclude We lye down in our shame Jer. 3.25 and our conâ—sion covereth us for we have sinned gainst the Lord our God and have not â—eyed the voice of the Lord our God FINIS Psalm 42.1 2. As the Hart panteth after the water brooks so panteth my soul after thee O God My soul thirsteth for God for the 〈◊〉 ving God when shall I come and appear before God THE Title of this Psalm is To the chief Musitiâ— for the Sons of Corah 〈◊〉 remember Justine Maâ—tyr answering the Jewish Question Why wâ— use not Musick in our Gospel Service as the Jewes did sayes it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church in her infantil estate Just Mart. Quest Resp. 107. though singing be not so anâ— therefore still continued However that Musick was in David's time though since ceased a Divine Institution not meerly introduced by the discretion of the chief Magistrate we are assured by 1 Chron. 28.11.19 which speaks it no president for Humane Inventions in Acts or Modes of Divine Worship Korah was a Levite he perished in his gainsaying against Moses as you read Num. 16. But his children died not Nu. 16.1 To these it seems by holy David according to the Pattern he had from the Spirit of God 1 Chron. 28.12.13 The charge of the Musick was committed 1 Chron. 6.37 Who was the Author of this Psalm some question judging it one of the Sons of Corah and so interpreting it by the Genitive Case V. de Muci ad loc a Psalm of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking it composed in the time of the Captivity of Babylon But the Spirit that breatheth in it is so like the Spirit breathing â—salm 63. and Psalm 84. That I rather judge holy David the Author of it V. Mollerum ad loc c. and that it was composed by him in the time when Saul hunted him out of Judea so as he could not as formerly enjoy the Institutions of God which is the great business he lamenteth in this Psalm expressing his earnest longings for them and raising up hiâ— soul to an hope and confidence iâ— God that he would one day change his estate It is termed Maschil a Psalm of Instruction and may generally serve to instruct us in the frame of a gracious Spirit what it will be and our duty what we ought to doe under such a dispensation when either by any natural or moral causes we are hindered from a communion with God in hiâ— publick Institutions for Worship for of such it is apparent David speaketh both from ver 2. When shall I come and appear before God and ver 4. where with sadness he remembers how he 〈◊〉 wont to go to the House of God with thâ— multitude The Proposition I shall insist on iâ— this Prop. Vnder the severest dispensation of God to gracious souls Doctrine there will 〈◊〉 found in them a singular thirst after Gâ—â— in his Institutions of publick Worship Who ever was the Author of this Psalm the Language of it speaks a godly gracious heart if it was not the man it was certainly a man according to Gods heart The dispensation he was under was sad enough if he were in the captivity of Babylon as de Muci and others think or if it was David separated from the Tabernacle by the Violence of Saul The dispensation was every way sad enough Yet under these circumstances see the temper of this gracious person he cannot enjoy publick Institutions but he can look after them and long he can with Daniel open his window towards Jerusalem and pray He cannot drink but of the Wells of Salvation but he can thirst for the waters of them he cannot appear before God but he can say unto God When shall I come and appear In fine his Enemies have taken away his food but they have not taken away his stomach In the prosecution of this point I shall 1. Open the Metaphor of thirsting panting breathing 2. Shew you the singularity of the gracious souls thirst 3. Thirdly give you the causes of if and prove the point 4. Lastly Make some short appliction 1. Thirst is a natural affection caused through the want of some liquâ—â— thing to cool and refresh our naturâ—â— parts alwayes attended with a deâ—â—â— of the thing thirsted for so it implieth 1. An apprehended suitableness 〈◊〉 some object to the creaturâ— wants that is thus affected to iâ— 2. A sensible want of it we thiâ—â— not for drink when our 〈◊〉 mach and mouth is filleâ— with it 3. A desire and endeavour after iâ— 1. Every gracious soul apprehendeth 〈◊〉 suitableness in Gods Institutions to 〈◊〉 wants That there is such a suitableness I shall demonstrate anon this 〈◊〉 not apprehended by every soul but 〈◊〉 every gracious soul it is which preceedeth from his spiritual illumination and sense of his condition to which 〈◊〉 unregenerate soul is
And to love their enemies to do good to them that hate them c. So more especially to be careful of it in these times That whereas men speak evil of them 1 Pet. 3.16 as evil doers they may be ashamed that falsly accuse their good conversation in Christ 1 Pet. 2.12 yea they may by your good works which they shall behold glorifie God in the day of visitation 3. That above all even to the worst men They render their dues fear to whom fear honour to whom honour owing no man any thing but to love one another and remembring that Love worketh no ill to his neighbour according to that of the Apostle Rom. 13.7 8. 4. That they do not give holy things to Dogs nor cast pearls before Swine but wisely watch all advantages where they may meekly and acceptably and seasonably apply any word to their neighbour to convince him of any sin or duty forbearing it where they see any in any madness of passion or the like 5. That if God calleth them to suffer any thing in the doing of his will they remember to do it with meekness and patience and also with Christian courage and boldness committing themselves to him that created them and who will judge righteously 6. That they Remember their Brethren who are in bonds as if they were bound with them considering that themselves also are in the body Heb. 13.3 Hebrews 10.34 Coloss 4.18 Phil. 1.7 7. That if they discern any of their Brethren overtaken in a fault they would endeavour to restore such a one in the Spirit of meekness considering themselves also lest they be tempted according to that Gal. 6.1 and if need be they further acquaint some godly Ministers with it 8. That especially at such a time as this is they cover and conceal the weaknesses of each others and avoid all manner of exceptions one against another or reproaches of each other for any particular differences of perswasion in the things of Religion as to such who are agreed in the two main things 1. The Doctrine of faith 2. A joint study to promove practical Godliness 9. That they take especial heed that no particular provocations from any of their brethren upon civil accounts be a temptation to them to turn Persecutors of them i.e. to seek a revenge upon them for matters concerning their God it being certain that none can deserve a persecution from his Neighbour These things our dearly beloved Brethren are all which at present we shall commend to you The nature and reasonableness of them is such as we are assured they have an evidence to all your consciences either as necessary or highly useful only as we are prone to make excuses in any duty and especially where the revival of it may seem to condemn our former neglect so we are afraid least as to that part which relates to the order and worship of families we should hear some excusing themselves Either 1. From want of time or 2. From want of fit matter in their families or 3. From want of parts and abilities or 4. From the want in the world of servants that will be brought under such discipline 1. As to the first we know there is a great difference of men as to leisure and therefore as we said before we believe more of this nature is required from a Daniel or a David than from a private person but 1. This cannot be pleaded as to Sabbath Dayes Service 2. It cannot be pleaded as to Morning duties there the time may and ought if need be be redeemed from sleep 3. So that all the dispute is about one half hour at night and we leave it to every Christian that is serious and conscientious to think whether this plea will not argue a greater want of a good heart Besides if this duty be necessary we hope that our brethren who let their trade and business be what it will will find a time to dine and sup because they are naturally necessary will also find a time for these duties which are spiritually necessary 2. As to those who complain that their families neither do nor can consist of fit matter for these duties It only reacheth to Catechism and that too only as to servants for surely Parents can command their children As to them we say Servants are either Apprentices or hired by the year or by the day for the latter sort they are not properly members of our families For the former doubtless Masters have a great power over them and though if they be stubborn they cannot directly force them to this yet they may keep them to such a strictness in labour that they will be glad to purchase some relaxation there by a complying in this with the desires and endeavours of Governours for the good of their souls For yearly servants it is true they are but transient members of our family but for their hired time Governours have the same power over them as over Apprentices and there is no question but better may be provided if they will not comply Besides Servants that shall thus refuse must be 1. Either such as have some particular different Perswasion in religion who it may be understand much of the Principles of Religion or 2. Such stubborn refractory persâ—ns as will be kept under no better Civil Government than Religious and so unfit to be continued in our houses But we are verily perswaded that they are very few who by fair and gentle treating with them might not be brought to this order however as to children the duties may proceed 3. For those who complain for want of parts to discharge this work The plea only holds as to prayer and set discourses on Scripture We should therefore commend to Christians 1. That no heads of families be patient till they have learned to read the want of this being a most inexcusable sin in these dayes wherein are so many means for it 2. That as many as possible would learn to write and practice writing and as many as can would learn to write Characters writing by Characters being of infinite use in this work 3. Though we cannot commend Christians tying themselves to forms of prayers made by others Yet rather than not pray at all that Christians would read a Prayer Morning and Evening to their families out of some good Book such as the Practice of Piety c. at least at first setting up such a Reformation 4. That no Christian would rest here but being assured that the gift of prayer is attainable by any Christian that will take pains that they would use all means to attain unto it and to that end we shall not only be ready our selves to give such as come to us Directions but we earnestly commend unto them the reading and study of Dr. Wilkin's Book concerning the gift of prayer 5. As to opening the Scriptures and from them speaking to people Though we could wish that as many as have time and leisure would apply themselves to get such knowledge as might enable themselves by study to find out the sense of a Text. Yet in regard that all cannot do that we have before commended to our Brethren some such English Books as may in this be helpful to them And in regard every one hath not an ability to purchase such Books we shall only offer it to our Brethren whether four or five might not joyn together in buying such an English Library as they shall be advised to each sharing in it that so the whole number may be amongst them all and ready to be mutually Aent and if they please they may so agree as when any one dyeth the others may purchase his share at a certain rate The most of these things Brethren especially which concern the Worship of God in their families and the private Sanctification of the Sabbath though we believe them to be in a great measure the practice of many of you and from your Parents you have been instructed in the practice of them yet considering the great moment the reviving of Religion in families is of at such a time as this and the great neglect in many families occasioned possibly for that some had not such good examples in the families of their education we have thought good to use the Apostle Peters expression 2 Pet. 3.1 To stir up your minds by way of remembrance Thus we conceive God may be glorified our own souls and the souls of all under our charges highly advantaged Religion would be revived preserved and propagated and much of the glory of the Professors of England recovered and the Adversaries of Religion and Godliness would gnash their teeth to see every family become a Church and the Nursery of that Religion and lively practice of Godliness which by so much profane scoffing they endeavour to discourage and by so much activity they labour wholly to extirpate FINIS
which it brought forth leaves and was green and flourishing being thus withered Husbandmen use to appoint their Servants to gather them up and burn them 1. He that hath made a profession to Religion a purer way of worshipping God and a stricter conversation before him if he maketh a defection from it he is cast forth Cast forth by the Church if that be in a calm and Pacate State and not in such a crowd of disturbances from the world that it cannot draw out its spiritual Sword and â—et me tell you Christians that is a dreadful thing to be orderly excommunicated by a Gospel Church The Apostle calls it a delivering up to Satan â—he separation of the Israelites from the Tents of Corah Dathan and Abiram was 〈◊〉 forerunner of Gods dreadful Vengeâ—nce on them the Churches separation from an apostatized Professor for his Apostacy is not to be flighted Proâ—ided this be done by a true Church â—nd for a just cause it is formidable enough for other Bruta fulmina they signifie little according to that of Job How forcible are right words but your â—rguings what do they reprove But this â—s not alwayes I told you the Church â—s not alwayes in a condition to execute this Vengeance upon Traitors However they are cast out by the Providence of God A notorious sinner may be cast out in the sight of God when hâ— is not so in foro Ecclesâ—ae in the view 〈◊〉 men and there is no branch not abiding in Christ but in this sense is cast forth God casts him forth he never had any true union with Christ he shall noâ— now have any appearing relation God will not own him his Saints shall notâ— he shall be none of them that God will care for with that special care which God extendeth to all those that are visible members of his visible Church hâ— hath made a defection from the City of God and hath removed himself into the suburbs of Hell he shall noâ— now have the priviledges of common Citizens Thus men use to do Tuâ—â— saith it was never known that those who made defection and proved false to the City of Rome jura civium tenuerunt enjoyed the priviledges of Citizens God will let it be seen that those who are false to his City shall not retain the priviledges of the City of God Secondly As the branch casts out with thereth So it ordinarily is with professors they lose their beauty and glory whether it lay in their quick and excellent parts these oft times abate their gifts dwindle and come to nothing or whether it lay in the repute and credit they had in the Church of God they are lookt upon as Fugitives and Renegadoes by the sincerer professors of Religion Nay for the most part this is not all they lose also their hopes for repute and credit with the world Who regard them as little as the Pharisee did Judas when he had betrayed his Master The wise God so ordereth it that the world shall not trust those that his Church cannot trust A fugitive from his Profession sheweth too little of a Christian to be valued by the Church and too little of a man to be much valued by the world who ordinarily love the Treason but hate the Traytor they like it well enough to see one professing to Christ spitting in his face to hear him jear and mock at the wayes of God in which he once walked but in the mean time they hate the traytor abhorring the levity and inconstancy of this weather-cock in Religion that turns in obsequiousness to every wind Thus he withers every way That which he hath is taken from him his gifts and parts his credit and reputation he becomes a man of no value to every one But there is worse yet that follows Thirdly Saith our Saviour Men gather them and they are cast into the fire and burned Thus men deal with the withered branches of Vines once separated from the Vine Thus will God do with Professors that abide not in him They shall be gathered up it the great day of Judgement Our Saviour tells us who shall gather them the Angels Mat. 13. They shall be burned with unquenchable fire The Apostle saith There remaineth nothing for them Heb. 12. but a certain dreadful looking for of fiery indignation Now our abiding in Christ in the truths of Christ which we have formerly owned in the wayes of Christ to which we have formerly professed and in which we have formerly walked is by our Saviour himself prescribed as the only means to avoid this unspeakable evil otherwise hanging over our heads Thirdly Our abode with Christ is the excellent means to keep his presence with us Joh. 15 4. Abide in me saith our Saour and I in you So John 14.23 If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him What is this for Christ to abide with the soul I answer as it is one thing for a soul to be in Christ another thing for a soul to abide in Christ So it is one thing for Christ to be in the soul another thing for him to abide in the soul The abiding of Christ with a soul I think implieth 1. His manifestation of himself to the soul John 14.21 He that hath my commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self unto him The Lord may be in the soul and yet be hid so as the soul may go about trying Where is my God become The soul may walk in the dark and see no sight Christ is then said to abide in the soul when he appeareth to it and that in some constancy that he is not to use the Prophets expression Jer. 14.8 as a wayfaring man who tarrieth but for a night And 2. Gods sensible manifestations to a soul may be in the influences of comforting quickning or strengthening Grace Take a soul under the greatest desertion and cloud of Divine light there is yet as an Vnion so some communion betwixt God and it as the soul doth in some degree communicate it self unto God under the greatest apostacy it can be guilty of if it truly belongs to him its backsliding is but gradual so God doth in some degrees communicate himself to the soul under the greatest desertion the Union abiding some communion is necessary But now the Lords abiding with the soul argueth more than this it argues thus much that the soul who thus abides in Christ shall be under some sensible influences of Divine Love and that not only for its consolation chearing and refreshing it under dark issues of Providence but for its strength and liveliness in the way of God it shall grow stronger and stronger every day more fresh and lively and active in the wayes of God Without this how heavily doth a soul
walk crying out with David Lord When wilt thou comfort me How hardly and heavily doth it come off with any spiritual duties How weakly doth it perform them When these locks are shaven off in which its great strength lyes it becometh as another soul And this evinceth it to be a great point of a Christians Wisdom to abide in Christ You meet with a Promise in the Old Testament to this purpose I will make an everlasting Covenant with them Jer. 32.40 that I will not turn from them to do them good but I will put my fear into their hearts that they shall never depart from me Mark how God twists these both together the same Covenant that ensures us Gods abode with us to do us good engageth us also not to depart from him Thus far now I have evinced this as a piece of a Christians wisdom to abide in Christ by considering it as an End 2. As a Means A Means in order to our keeping Christs abode with us 2. In order to our bringing forth fruit and much fruit 3. In order to the preservation of our selves from the greatest evils of being cast forth withering and burning 3. Let us consider it as a condition to which indeed all the Promises of the Gospel are annexed You may observe all the promises annexed to a continuance in the words of Christ to overcoming to an holding on to the end which expressions and many more of like import signifie the same thing as abiding in Christ It is a question amongst Divines whether the Covenant of Grace be absolute or conditional If we understand by the Covenant of Grace that Eternal Paction which was betwixt God the Father and his Eternal Son as the head of the Elect it is no question absolute and nothing is required of the Elect in order to their Salvation but what God in some other branch of that sacred Stipulation hath engaged to do for them give unto them or work in them but because in what we are to perform our own endeavour is required and we are workers together with God to use the Apostles expression in another cause therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men which were gradual according to the different periods of the world and as God was pleased more or less darklier or more clearly to reveal his mysteries it is propounded conditionally And this is the Condition annexed to all the great Promises of the Covenant that we should abide hold fast persevere continue to the end not draw back c. I shall only particularize in one and that is no mean one John 15.7 If you abide in me and my words abide in you you shall ask of me what you will and I will give it you For poor worms to have a liberty to go to God to ask of him to ask of him what we will and this under an assurance from the only Son of God that we shall have it Is it nothing to us Seemeth it to you Sirs a small thing to have this liberty of access to the Throne of Grace this is promised by him that â—annot lye and the condition annexed is your abiding in him If you abidâ— in me you shall ask what you will Certainly I shall need say no more to evince this Abiding in Christ the great concernment of Christians 4. But once more let us consider it as an Evidence An Evidence of the truth of our Vnion with him An Evidence to our selves An Evidence unto others 1. We can no other way evidence to ourselves that we ever had any true union with Christ than by our abode and continuance with him There is a real difference betwixt a seeming and a real and sincere Professor but not discernable other than to him that searcheth the heart and trieth the reins any way but by a steady and constant abode in our profession God hath said if the righteous man forsake his righteousness and commit iniquity his righteousness shall never be remembred And again If any one draws back my soul shall have no pleasure in him Whiles those and such like Texts abide this assertion must be true The Apostle speaking of some that wert gone out from the Church sayes They were not of us if they had been of us they had continued with us That day a Christian steps back he loseth all his hope all his joy peace comfort satisfaction 2. It is our only Evidence unto others Put case a Christian hath a truth of Grace and be really united to Christ by an union which sin shall not dissolve and this Christian apostatizeth from his profession though it shall not be totally and finally gradually What ever he be other Christians during his Apostacy before his return cannot judge him a Christian indeed but must look upon him as a temporary Professor till they see him renewing himself by repentance for De secretis non judicat Ecclesia The Church of God can judge only from what appeareth and interpret his heart by the Comment which his actions make of it The summ now of all is this If a Christian be concerned to keep the manifestative and influential presence of Christ with him to bring forth the fruit of holiness to the glory of God and much fruit to maintain his communion with Christ and his Church his vigor credit and glory with the Church of God to keep himself out of Hell fire to maintain his unspeakable privilege oâ— going to God asking of God what he pleaseth with assurance of receiving from Christ what he asketh if he be concerned to preserve unto himself and to have to give unto others an Evidence that he hath not mockt God deceived men in his profession acted an odious dissembler counterfeit in Religion It is then his wisdom and high concernment to abide in Christ I added further that it is his more especial concernment to look that he abide in Christ in evil times Let me evince that a little and it will appear to you if you consider with me these things 1. That in such times it is most difficult to do it It is a known saying Difficilia quae pulchra No brave thing is easie It is an easie thing when the Jews prosper to lay hold on the skirt of a Jew and say we will be called by thy name to swim with the stream alas in such a day there are bladders enough to hold us up from sinking besides the force of the stream alone will do it but an evil time is the time of trial Peter himself found it easier to abide with Christ when all the world ran after him than when all his Disciples â—rsook him and fled Evil times ordinarily afford three disadvantages which make an abode in our profession more difficult to Professors 1. The first is from the loosening the â—kin to wickedness There is this charaâ—teristical difference betwixt a good and evil time in a spiritual sense In 〈◊〉
reducible to four heads 1. Reading in the Book of the Lord. 2. Prayer 3. Praise 4. Instruction 1. For reading the holy Scriptures That this is a family-duty doth appear from that of Moses Deut. 6.6 9. where we are commanded to have the Law of God wrote upon our posts and the gates of our house From that of the Apostle Col. 3.16 Let the word of Christ dwell in you a Metaphor drawn from members of Families which dwell together For the further proof of this duty we commend you to an excellent Book called Family Religion further revived by Mr. Philip Goodwin Printed at London 1655. and to a Book of Mr. Whites for the profitable reading of the Scriptures Chap. 9. 2. For Prayer We are commanded to pray alwayes and who so considereth that the Law of God requireth it of single persons and of the first and least society that of a man and his Wife 1 Pet. 3.7 cannot think 1 Pet. 3.7 that a man is excused from it with his children and servants It is the blessing with which the Superiours in families ought to bless their infeririours 3. For Praise by singing of Psalms As praising of God is a natural duty so the doing of it by Psalms Hymns and Spiritual Songs which are the three titles of the Psalms of David is commanded by the Apostle In the same place where God saith I will be the God of all the families of Israel Col. 3.16 and they shall be my people Jer. 31.1 2. he also ver 7. saith O shout with joy and sing amongst the Nations 4. Instruction is a general duty God commendeth Abraham for it Gen. 18.17 For the matter of it in our present discourse it is In the things of God Now this may be done several wayes 1. By Catechizing which is by experience found the most plain and familiar way of teaching and that by which the Papists confess the Protestant Religion hath been highly advantaged in the world We therefore urge this in a more especial manner upon all the heads of families as the nearest way to bring those under their roof to the knowledge of God and the establishing of them against the errors of the sinful times wherein they live 2. By repeating of Sermons to them an antient and profitable duty wherein every Christian is a fellow-worker with and a preparer of the work of the Holy Spirit of God Joh. 14.26 whose work it is saith our Saviour To bring to remembrance the things we have heard of God By opening the word of God read unto our families which though it be not a work to which every private Christian is fit yet may be profitably performed if any Christian will but take the pains to spend a little time before duty in fitting himself for it by reading the Annotations upon the Chapter or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses Mr. Jackson upon all the Historical Books of Scripture Mr. Dickson upon the Psalms Mr. Calvin on Job and Deuteronomy and Daniel Dr. Willet on Genesis Exodus and Leviticus Mr. Hutchinson on the small Prophets Mr. Dickson on Matthew Mr. Hutchinson on John Mr. Fergusson on Galatians Ephesians Philippians Colossians and many others 4. By occasional discourses of Religion and applying Scripture unto our relations according to the Precept Deut. 6.6 7 8 9. 5. By examining their children and servants what they remember upon hearing Chapters read or Sermons preached or repeated 2. Particularly we commend unto Christians A more extraordinary care to inform their families concerning the true Nature of Worship in general concerning the several acts of Gospel Worship and the right way and method of performing of them as well the external as internal manner by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord but also kept from a formal and perfunctory slighty service of the great and living God And the better to enable Christians to do this we do by the blessing of God intend to contribute our pains to the utmost in some exercises of this nature 3. If any one ask us how often these duties are to be performed We answer that we have in this no stated rule but as we are sure they cannot be too often and reason teacheth that they should be so often as to reach their ends So the Scripture doth not obscurely hint some kind of Instruction and Prayer to be used Morning and Evening Deut. 6. We are commanded to talk to our children of the Law of the Lord when we lye down and when we rise up God of old required a Morning and Evening Sacrifice David Psal 55.17 and Daniel Chap. 6. v. 10. prayed thrice a day which possibly may hint to us that those who have more leisure from the world than others ought to spend more time than others in this worship But we should press upon our Brethren 1. That none of them would omit praying and reading the Scriptures or some other way of instructing their families twice each day viz. in the morning and evening The morning is an excellent time 1. Because no excuse can be for the omitting it It may be done and is fittest to be done before the world calleth us off 2. It is the time when our spirits are most refreshed and fit for duty when worldly occasions have not seized on our thoughts 3. We are bid to say Prosper thou the works of our hands upon us and that is the time when the works of our hands begin 4. It is commended to us by many Scriptures Psal 5.3 Psal 59.16 Psal 88.13 Psal 92.2 Psal 119.147 The Evening is also a proper time 1. To beg pardon for the sins of the day and to give thanks for the mercies of the day and to beg the Protection and sleep of the night 2. The work of our hands is done and it is reasonable to beg Gods blessing upon it 3. Our sleep is the image of death and many never rise from their beds it is reasonable we should therefore commend our spirits and the spirits our of relations to the Lord. 4. It is commended in Scripture Psal 141.2 Psal 55.17 2. That if possible these constant duties may be performed before we be disadvantaged for them Either 1. By intermedling with the world or 2. By inclinations to rest and sleep which usually make the performance of religious duty late at night or after supper a very slightly perfunctory serving of God 3. We commend the Reading of the Scripture repeating a Sermon or singing of a Psalm before prayer not only as duties in themselves but as excellent means to call home the thoughts prepare the heart and fix the mind to a more steddy contemplation of God and devotion toward him in prayer 4. We commend to our brethren the repeating of Sermons and Catechizing to be at least once performed every week besides on the Lords Day 5. For