their Lord their founder and their finisher bring forth your bravery to entertain Christ 9. The second thing required in the Ordinance is self-excitation you must stir up your self as Deborah did calling up her own Soul saying awake awake Deborah awake awake Judg. 5. 12. open there all the Springs of your Soul for Christ as Christ opened all the veines of his heart for you 1. Open all your desires and affections for him come to this Ordinance as Behemoth to Jordan with a mighty and an all exhausting thirst upon you Job 40. 23. bring strong affections and a lusty appetite to this Supper where 't is a vertue Sublime to to be an holy glutton and to drink hearty draughts of the blood of Christ that you may go away from the Supper as Christ did from his Baptism filled with the Holy Ghost Mat. 3. 16. you must consider what is before you as Prov. 23. 1. but in that duty 't is not your work to restrain but to provoke appetite and the rather because Christ so exceedingly thirsted after your Salvation Luke 12. 50. though he knew it would prove so costly to him Christ saith with desire I have desired to Eat this Supper with you Luke 22. 15. that had no need for himself of either you or it how much more should you say with desire I have desired to Eat this Supper with Christ who is at all the charges pain and pains himself and all for your Eternal profit 10. Secondly excite and quicken up all your faculties as the affections those hand maids of the Soul give attendance to meet Christ the mistical David just as the Virgins of Israel met literal David in their Singings and dancing 1 Sam. 18. 6 7 8. every one Singing their part appointed them accordingly hope is sent out to wait for this King of glory and if he come not desire is sent out to fetch him Love Delight and Joy receives and entertains him all these Virgins go out to meet this blessed bridegroom Mat. 25. 1. having first swept the House clear and cast all the filth away into the brook Kidron 2 Chron. 30. 14. Math. 13. 14. Jam. 1. 21. and brought forth their best bravery Arras hangings Persian Carpets rich stools all their Plate and Jewels to wit all the graces of the Spirit far surpassing Aarons rich garments that were for glory and beauty all to prepare a large upper-Room for entertaining the King of glory even so all the faculties of the Soul must be stirred up to Improve their Interest in such a blessed guest as 1. your understanding must look round about him and behold him altogether lovely from this Sycamore-Tree as Zacheus Luke 19. 3 4. Cant. 5. 16. 2. Your will must offer up both Sword and Keyes c. As the Major doth to his Prince at his entertainment 3. Your memory must be ready to Register every act of love to your Soul remembring his loves more then Wine Cant. 1. 4. In a word Christ must be led into every Room of your heart and Lastly all your graces must be excited and made ready to receive each their Alms from Christs fulness as saving knowledg justifying Faith sincere Repentance servent love c. All come to touch him for healing vertue well knowing that Christ comes with a Royal heart into the Soul to give abundantly and like himself no mean gift can come from so noble an hand and heart and that all this may be done you must use the third thing required to wit strong Invocation coming as a Prince to him Job 21. 37. and begging his grace in all with your whole heart Psal 119. 58. 11. The third general is your Improvement after all When Faith and all your other graces together with your affections and the faculties of your Soul have plaid their part in the Mount and brought you even to a Transfiguration as was done both to Moses and to the Messias Exod. 34. 29. Luke 9. 29. then 1. You must tremble to lose that luster and glory that God hath put upon you by your conversing with him If he hath made you one of his Jewels by communicating his presence to you Mal. 3. 17. then shine as a Jewel in all your Relations that all which see you may acknowledg you to be a seed the Lord hath been blessing Isa 61. 9. 2. Be thankful to your Lord for this inestimable benefit Psal 116. 12. be of a rendring disposition and that in your life as well as with your lip If Davids condescension to such a dead Dog as Mephibosheth accounted himself was so admired by him 2 Sam. 9. 7 8. how much more by you that in rigour of Justice might be fed with Wormwood and have the waters of gall to drink Jer. 9. 15. yet the Lord gives you the flesh of his own Son to be meat indeed to you and his blood to be your drink indeed Joh. 6. 55. that might say I will not feed you at all Zech. 11. 9. 3. Let it be an everlasting obligement on you to keep far from every evil matter Exod. 23. 7. The Oath of God no less is a Sacrament is upon you lay Gods charge upon all your corruptions Cant. 2. 7. you are Vas Signatum shall you Sin Neh. 6. 12. your all is for the Prince Ezek. 44. 3. do singular things for Christ that doth singular things for you Mat. 5. 47. The seventh Walk of a Christian wherein all the other Walks do meet is the Lordy-Day CHAP. XI 1. COnsiderations and 2. Directions before in and after it 1. Consideration Remember to keep holy the Sabbath-day Exod. 20. 8. you must first Consider the Number of it Before the fall when Mans nature was pure that the Lord God gave Man but one Commandment to wit that of not eating the forbidden Fruit but after the fall when Mans nature was defiled God gave him ten Commandments and those mostly prohibitive to stop his proneness and strong Inclinations unto evil The first of the tenth doth teach you the Object of Worship The second the matter of Worship the third the manner of worship both of outward and inward worship in all these as the fourth teaches you the time of worship inwardly and outwardly also The time of worshipping God is not left to mans own liberty for then the loose heart of man would keep no time at all though time of worship as well as that God is to be worshipped is Juris naturalis written on the Tables of mans heart yet one of seven is Juris positivi and written on the Tables of stone both which are the Writings and the workmanship of God as Exod. 32. 16. The fourth Commandment closes up the first Table 1 As the most powerful means to keep all the three former and 2 As it draws into one the whole worship of God and lastly as it makes Gods worship known to the World which otherwise would not be so well known as it is by keeping a day
of Honour from them Deo servire est regnare saith Augustin And David accounted it a greater honour to be Gods Servant then to be Israels King Psal 18. Title The great God is the most honourable Master who Employs his Servants in this most honourable work and will undoubtedly pay them with the most honourable wages even with an hundred fould in this life and in the World to come with life everlasting Mark 10. 30. I have no cause to doubt but that you are both of you already true Spiritual Pilgrims in this Divine walk and work And I cannot but be confident that you both do Ardently affect what soever may promote your Progress herein O that my poor Labours might contribute any thing to further your passage If but some few steps I could then wish every word were Ten every line a Leaf and every Leaf a Volum and that both my Tongue and my Pen might have ten-fold more of the Divine tincture upon them to be serviceable to you thereunto Your God and the God of your Fathers hath already done singular things for you and therefore he doth expect singular things from you Math. 5. 47. Where the Husbandman bestows his greatest cost there he expects his largest crop Your Trading and your Talents should be proportionable to whom much is given of them much is Required Luke 12. 48. I beseech you therefore as ye have received how ye ought to walk and to work in this paradise of christianity into which the second Adam hath graciously restored you as the first Adam cast you out in himself from thence so ye would abound more and more 1 Thes 4. 1. According to the Divine directions herein presented you That ye may follow the foot steps of your Father Abraham who followed God blind-fold when called as you have been out of one Land into another Heb. 11. 8. That ye may be called at last from Earth to Heaven in Soul and Body as ye are already in Spirit after ye have walked out your generation-work in Abrahams steps to be safely lodged in Abrahams bosom that the blessing of Abraham may come upon the hearts of your Son and Daughter and of their seed for ever and that your Walls and theirs may be continually before the Lord of the whole Earth Isa 49. 16. All this is the unfeigned desire and hearty Prayer which shall never be wanting of Your Worships sincerely and thankfully Devoted Christopher Nesse To the READER Candid and Christian Reader HEre I present you with the Walk and Work of a Christian upon Earth till he get to Heaven Wherein 1. Observe the matter And 2. The method hereof 1. The matter is twofold 1. Your Walk and 2. Your Work 1. As to your Walk there be three remarkable phrases in the holy Scriptures that all concern your Christian Walk 1. A walking with God 2. A walking before God And 3. A walking after God The first was that Walk of Enoch who is said to walk with God Gen. 5. 22 24. as a man walks with his friend with whom he is well agreed Amos 3. 3. hand in hand and heart in heart aequis passibus in equal pace and equipage And this he did not only for an hour or a day or a week or a month or a year but for 300 years Alas we can neither watch with Christ nor walk with God for the space of one single hour Mat. 26. 40. The second was the Walk of Abraham who is bid to walk before God Gen. 17. 1 that is to set himself evermore solemnly in Gods Presence as having the great God always in his Rear his Lieutenant-General and for his rereward Isa 52. 12. Thus the people of the God of Abraham had the cloudy pillar behind them in their passage through the red Sea Exod. 14. 19 20. where Jehovah himself brought up the Rear of 600000. Now to know that you are ever under Gods eye and ever before him this must needs make you walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately Eph. 5. 15. and not to take up one foot until you know where to set down the other walking exactly by line and by rule and as it were in a frame footing it rightly and uprightly as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gal. 2. 14. striving to get to the very top of Godliness The third was the Walk of Israel who were commanded to Walk after the Lord Deut. 13. 4. as after the Captain-General of their salvation Heb. 2. 10. Thus the pillar of glory went before them through the wilderness and they followed after it in all their removes Exod. 13. 21 22. Thus Caleb with a better Spirit than that of the World walk'd after God fully Numb 14. 24. as the needle doth after the Load-stone that draws it Cant. 1. 4. Joh. 6. 44. you walk after a good guide while you walk after your good God and in so doing you cannot easily wander in this wilderness of the World This will be a blessed Antidote to you against cursed Apostacy 2 Pet. 3. 17 18. and thus God must be your All and in All Col. 3. 11. he must be with you before you and behind you also that you may be as a Ship under Sail carried end-ways strongly by a favourable Wind and fearing neither Rocks nor Sands in the River of Gods Paradise Psal 46. 4. Gen. 2. 10. to 15. This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Revel 10. 9 10. Or little Book is a rude draught or Plat-form or Land-Skip of the Gospel-garden of Eden the true Spiritual Paradise of pleasure the sublimest Spring-garden of Scriptural-Holiness wherein you have not only pleasant Rivers as above but also delightful walks far surpassing the best gardens and galleries that can be found in this Chabul 1 King 9. 12 13. or dirty world Herein you are directed not to be Idle nor to stand still but to go forward as walkers do and to walk Arm in Arm as it were not only with God but with his holy Angels Zech. 3. 4 5 7. Mat. 22. 30. Isa 57. 2. And that not in one walk only but in many Delectable walks whereof this blessed Paradise of Piety consisteth insomuch that as the laborious Bee in a fruitful field of fragrant Flowers when Tyred with one Flower flyeth to another even so you when wearied with one walk or duty for you may be weary in it when you are not weary of it then may you pass to another without nauseating upon any one only you may walk Orderly out of one Ordinance to another Secondly as to your work which is as the walk the best work in the World though it be least minded by the World 't is a work wherein you serve the most honourable Master that employs his Servants in the most honourable work and will reward them with the most honourable wages to wit with an hundred fold in this life and in the world to come again with life everlasting Mark 10. 30. yea 't
that you offer not the Sacrifice of Fooles Thus also under the Law the inwards and feet were to be washed Levit. 1. 9. all which do teach you what due and true preparation you must make for your approaches unto God that you may lift up holy hands and an holy heart unto him in Prayer 1 Tim. 2. 8. those in Isa 1. 15. That came to God with their hands full of blood did as it were dare him to his face and they do no less that come with their hands or hearts full of any Sin 10. Secondly of those that are Concomitant or in Duty after preparing for it comes proceeding in it When your heart is fixed or prepared for God like the Instruments of Musick when the Treble is in Tune 't is easy to bring all the other strings into Tune also you can make no progress in Prayer unless this heart string be wound up to a due Note and all your graces and affections dancing attendance to the duty so then the First Direct or rule is clean Prayer be sure you stretch forth you hands in Prayer with an heart prepared for Prayer as Job 11. 13. If thou preparest thine heart and stretch forth thine hands and Ver. 14. If Iniquity be in thy hands put it far away and let not Iniquity be in thy Tabernacle and Ver. 15. then shalt thou lift up thy face without Spot and shalt be stedfast c. which teaches you that 1. your heart must be prepared to meet your God Amos. 4. 12. Humbly submitting to his Justice and heartily imploring his mercy 2. that you must stretch forth your hands in prayer as the Begger doth for Alms in forma pauperis to receive mercy or as men Beg quarter for their lives with hands held up over their heads or lastly as one that is falne into a ditch or deep dungeon and cannot get out holdeth up his hands and cryeth out for help you are faln into the dark dungeon of Sin and Christ is your blessed Ebedmelech that lets down a Rope of mercy his promises to draw you out as Jerem. 38. 12. with all tenderness if you cry unto him Psal 130. 1. 11. And thirdly those hands you lift up in Prayer must be pure hands 1 Tim. 2. 8. the Fountain of Divine goodness will not be laden at with fowle hands Esa 1. 15 16. The Apostle James gives you good Counsel cleanse your hands Jam. 4. 8. and the Prophet Jeremy cleanse your heart Jerem. 4. 14. and so doth blessed Paul cleanse your self from all filthiness both of flesh and of Spirit 2 Cor. 7. 1. then shall you lift up your face without Spot That is you may come to God with comfort and confidence not casting down your countenance as guilty Cain did Gen. 4. 6. but looking up boldly and cheerfully as Steven did Act. 6. 15. they saw his face as if it had been the face of an Angel and then shall you stand stedfast in duty as a Pillar in the Temple Revel 3. 12. your heart being established with grace and your mind with peace to serve God without fear Luke 1. 74. Psal 112. 7. when the heart is thus fixed as Davids was Psal 57. 7. 108. 1. twice over in both places this makes duty more easy the expert Souldier having his Arms rightly fixed goes more cheerfully into the Battel then Prayer will be your business and you will make work of your work yea God himself will not strictly stand upon the exact purification of the Sanctuary but will certainly pass by all your other weaknesses 2 Chron. 30. 18. when he sees you prepare your heart to seek God Ver. 19. and when he beholds you to your ability sweep out the dirt wash the floor spread your best Carpets uncover your best Stools and bring forth your best Plate and Ornaments setting ope the Everlasting door of your Soul to entertain the King of glory Psal 24. 7 9. 12. The second Rule or Direction in duty is Cordial Prayer be sure you engage your heart in it Jerem. 30. 21. and in every part of it that your Prayer may be Cordial or a hearty prayer your Tongue and heart must be all a long Relatives and keep both time and Tune together the principal Element of prayer is the heart take prayer out thence and 't is but a dead thing that prayer which comes out of the head only and not out of the heart also is not prayer in Gods account Ephraim was a silly Dove without heart Hos 7. 11. The Jews no doubt had prayed much and oft during their seventy years Captivity yet Daniel denies that they had prayed at all Dan. 9. 13. yet made we not our prayer unto the Lord our God c. Seeing no Affection nor heart was in their prayers all was but lip-labour they gave God not the Calves of their lips as Hos 14. 2. but only the lips of their Calves which God esteemed no better then Jeroboams Calves when the Tongue prays without the heart 't is but an empty Ring the tinkling of a Cymbal 1 Cor. 14. 15. Expressions of the Tongue without Impressions on the heart makes no Melody in Gods ear non vox sed votum non Musica Chordula sed Cor. When the inward Sacrifice is not joyned with the outward God faith in contempt of it they offer me flesh Hos 8. 13. Flesh stinks in our Nostrils while it is burning when both were joined together God calls it his Honey-Comb with his Honey Cant. 5. 1. Eleazar the priest carried the Incense in his bosome to shew that prayer should come from the heart as he carried the Oil for the Lamps in his right hand the anointing Oile in his left hand and the meat offering upon his Shoulder as Rabbi Elias and Chaskuny upon Numb 4. 16. telleth us David found in his heart to pray his prayer to God 2 Sam. 7. 27. he did not only say his prayer with his lips but he also pray'd his prayer with his heart Prayer without the heart is like the Body without the Soul O how loathsome to man is this latter and as loathsome to God is the former then draw you near with a true heart Heb. 10. 22. 13. As your Prayer must be hearty or Cordial for quod cor non facit non fit that which the heart doth not is not done at all if your heart be Right God will give you his hand and you may come into the Chariot of Prayer as 2 King 10. 15. which is as the Chariot of Amminadab Cant. 6. 12. but if your heart be not right in the sight of God as Act. 8. 21. You have neither part nor portion in this matter and you do but take the Name of the Lord in vain and God will not hold you guiltless Exod. 20. 7. So it must be constant which is the Third Direction constant prayer and this constancy is two fold First in duty and secondly to duty The first relates to this or that
cares that they stay at Church-door with Bernard and at the foot of the hill of God with Abraham as above but they must not go up or in with you if they presume to press in with you drive them away as Abraham did the Fowls that disturbed if not defiled his Sacrifice Gen. 15. 11. The Rabbies say that in the Temple though there was much flesh for Sacrifice used in it yet not so much as one Flie was seen stirring there So not a wandring thought should appear stirring in your worship especially considering you are the Temple of the Holy Ghost so should not think your own thoughts Isa 58. 13. in Gods Temple have more of Sabbath thoughts on week-day then week-day thoughts will less trouble you on Sabbath-day 7. The third Direction for preparing your heart to this Religious duty is beware of a prejudiced Spirit either against the person Teaching or against the Doctrin Taught 1. You may not have a prejudicate opinion against the Teacher if once you distast his person you can never relish his Doctrin the best of Ministers are exposed to prejudice even Christ himself that Palmoni Hamadabber Dan. 8. 13. or Prince of Preachers was personally cavilled at viz. Is not this the Carpenter And can any good thing come out of Nazareth c. If this did befal that green Tree what can the dry expect Mark 6. 3. Joh. 1. 46. Luk. 23. 31. Hence Paul admonished Timothy so to behave himself in the Church of God that none might despise his youth 1 Tim. 4. 12. this is a great Impediment to a prospering and profitting Gospel the Heathen could say Inter senum deliria Juvenum praejudicia cadit Respublica 'twixt the dotage of old men and the prejudice of young men the Common-wealth falleth O that we had not cause to say that betwixt those two cadit Religio the common Salvation falleth the plainest Preachers are exploded by such as if they stood not in need to be put in Remembrance of those things they know 2 Pet. 1. 12. The end of Preaching is not only to inform the Judgment but also to reform the affections not only to teach Men what they know not but also to stir them up to Practise what they know 'T is ordain'd for this as well as that 8. Neither 2ly must you have prejudice against the truth taught as those of Itching ears 2 Tim. 4. 3. not abiding sound Doctrin as fore eyes not enduring the Sun-shine the fault is not in the Sun but in the eyes so 't is not in the Doctrin but in them which savours no Doctrine save that which suites with their Itching tempers being not willing to frame the heart to the Word but rather desirous to have the Word framed to the heart Thus Carnal men despise Prophecying 1 Thes 4. 12 20. and plain Preaching is foolishness to them 1 Cor. 1. 21. though it be under the blessing of a Divine Institution in that phrase It pleased God which is not so Solemnly set upon bare Reading the Word you may indeed and must try the Spirits 1 Joh. 4. 1. and prove all things in Order to the holding fast of that which is good 1 Thes 5. 21. as those well bred Bereans did Act. 17. 11. and if you find the grain good never quarrel with the seeds-man Elias's food was acceptable to him though unclean Ravens were his Servitours and Currant Coin is not to be refused though from a Leprous hand yet 't is ever best from a Barnabas Act. 11. 24. of all others 9. The fourth Direct herein is beware of presumption as well as prejudice that you come not to the word with an heart resolved before hand what to do let God and his Ministers say what they please Jer. 2. 25. so as to take your own way and to follow your own course Jer. 44. 16 17. as if you scorn'd to bend to truth this is proud obstinacy or stubborn pride which you must abandon Say not you know enough already for you know nothing yet as you ought to know 1 Cor. 8. 2. you must become a fool for Christ 1 Cor. 2. 18. and sit down at the very foot of God Esa 41. 2. to receive his Law Deut. 3. 33. Thus Mary sate at Jesus feet and heard his Word Luk. 10. 39. great Naaman will learn good from a little Maid 2 King 5. 2 3 4. c. Bring along with you a bored ear Psal 40 6. and a bowing heart as Samuel speake Lord for thy Servant heareth 1 Sam. 3. 10. as Saul said Lord what wilt thou have me to do Act. 9. 6. In a Word pray to God that all this may be done that he would bless the Word both for the killing of Sin and the quickening of grace c. Do you beg a blessing on the food of your body and not of your Soul Prov. 2. 3 5. cry after it this is your life Matth. 4. 4. Esa 38. 16. Joh. 6. 63. 10. The second thing you are to mind is concomitant as the first things preparation the second is performance to wit wâ—â—â— is required of you in this Religious duty and 't is threefold 1 Attention 2 Intention and 3 Retention 1 Attention of the ear 2 Intention of the heart and 3 Retention of the Memory 1 of the first of these to wit Attention of the ear The ear is the sense of Faith as the eye is the sense of love Faith comes by hearing Rom. 10. 17. God makes the ear to be the Organ of our Salvation in working Faith by hearing the word as it was the Instrument of our destruction when our first parents lent their ear in listening unto Satans lies the Milk of the word is not to go in at the mouth but at the ear the ear is the Instrument to take in God by and not the eye Exod. 33. 19. Moses desires to see Gods glory Ver. 18. no saith God I will proclaim it and accordingly he doth so Exod. 34. 6 7. and thus likewise God doth testify to Elias in a still small voice not in visible things as fire and Earth-quake but in a voice which is Audible 1 Kin. 19. 11 12. both those Instances teaches you that teaching by a voice should be the principal means to bring your soul to the saving knowledge of God Moses thought that his seeing of God would much confirm him as Papists thinks of their seeing of Pictures and Crucifixes but God Rectifies Moses errour and proclaims himself the Lord Rectify the Popish mistake also 11. Hearing prevail not neither will Seeing no not your seeing a man from the dead Luke 16. 27 31. the Jews were so far from believing when they saw Lazarus raised from the dead that they would have kill'd him for no other fault but because he who had been dead was alive again Joh. 12. 10. their seeing of such an one was so far from working Faith in them that it Transported them into fury and into such sublime malice and
telling of Divine truth which is the only Currant Coin in the Court of Heaven 17. Alas poor Soul if you do so I cannot say of you as Christ once said of Lazarus Joh. 11. 12. If he sleep he shall do well but the contrary if you sleep in an Ordinance you both do and will do very ill you can neither take nor tell even saving truth when it is told out to your hand and to your heart As the Apostle faith what have you not Houses to eat and to drink in 1 Cor. 11. 22. So I say what Have you not Houses to sleep in But you will shame your self and despise the Church of God Shall I praise you in this I praise you not O little do you know what drops of the Divine unction that flows from the two blessed Olive-Trees Christ and his Spirit Zech. 4. 2 3 12 14 Runs by your Vessel while you shut the mouth of it by your falling asleep Spare-diet on that day is a good Antidote against that evil and sure I am a truly thirsting Soul that followeth hand after Christ Psal 63. 1 2 8. hath the right Spiritual Antidote as spare-diet is the natural against it Such as wake much in Taverns and Ale-houses will be sure to sleep much in the Ordinances and they that dare do so and can be pleased with themselves in so doing may justly suspect their own state and standing God-ward Such as sleep to God God will sleep to them and 't is just saith Mr. Robert Bolton that such be plagued with some sudden vengeance from Heaven for neglecting so great Salvation Hebr. 2. 3. to become Examples to others 'T is Gods great mercy Gods plagues are suspended God will sooner or later send out his Summons for sleepers 18. Fourthly you must attend the word without weariness as well as without drowsiness those two very often go together If Nero were so angry with Vespasian for being weary of and falling asleep at his Musick O what will the great God be if you both be weary of and fall asleep at his sacred Ordinance you must shake your self from sluggishness as Sampson did Judg. 16. 20. and not cry out O what a weariness is it Mal. 1. 13. and when will the Sabbath be over Amos 8. 5. as if in the stocks all the while you sit there but consider how Christ standeth and knocketh at the door of your heart and this he hath done many days and weeks and mongths and years yet is not weary Revel 3. 20. although the posture of standing be a wearisom posture and the action of knocking a wearisom action yet his leggs ake not with standing nor his hands wearied with knocking Esa 59. 1. shall the Master wait and wait long upon the servant without weariness and dare the servant be weary with waiting a while upon his Lord and Master Such as have maintenance from the Kings palace or are salted with the Kings Salt in their Salaries as Ezr. 4. 14. Must not be weary with waiting in his Service 't is the brand of the Child of Perdition to have eaten of his Masters bread and yet lift up his heel against him Psal 41. 9. Matth. 26. 23. 19. How many lift up their heels to go away from Christ in the Ordinance if they do not lift up their heels to war against him know you not saith the Apostle that the Saints shall Judg the world 1 Cor. 6. 2. but alas the very Ox and Ass doth Judg such persons by their knowing and waiting on their Masters Crib better then they Esa 1. 4. Some cannot sit above an hour as if all spoke after were unsanctified matter and born out of due time Surely 't is easier to hear with the ear then to cry with the voice there is straining and stretching of both lungs and sides in this but none in that yet the Worshippers of the Idol Diana could cry out with an extended voice for the space of two hours great is Diana of the Ephesians Act. 19. 34. yet some cannot hear with the ear above one hour O Consider your Lords Heaven and Happiness for which you are hearing and which is prepared for all that hear aright is more then of an hour long and shall man make the Ephah of his makers Worship so small Amos 8. 5. when his Maker hath made the Omer of his Wages so great Our work is not the tenth part of our Wages Exod. 16. 36. Shall the Cedar of Lebanon woo and suit the Thistle in Lebanon for a Marriage as 2 King 14. 9. And can the poor Thistle be weary of such beseechings 20. Fifthly you must attend the word without wandrings as well as without weariness you must serve the Lord without distraction 1 Cor. 7. 35. as before David loved the word of God so much that he hated all vain thoughts that would have distracted him in it Psal 119. 113. he as it were shrinks out of himself into his God when the wicked one touched his heart with wandring thoughts alas the Plaque of Flies is upon the fal'n nature of Man as it was upon the land of Egypt from Beelzebub the God of Flies pray the Lord so to expel them as not one may be remaining Exod. 8. 31. 10 19. Those flocks may not feed before the Mount of God Exod. 3. 4 3. and those Fowls may not rest on your heart as 2 Sam 21. 10. that as Haman would ravish the Queen the Soul even in the Kings presence Esth 7. 8. hang them Ver. 10. Gen. 15. 11. 21. The second duty in the Act of hearing is Intention as before Attention there must be Intention of the heart as well as Attention of the ear first Luke 19. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendebat ab ore ejus the people there were so intent and earnest in hearing the word of Christ that they did as it were hang their ears at Christs mouth and tied them to his very Tongue Thus you should hear as for your life and as for your last just as Prisoners hear their Prince that Judgeth them at the Bar when every word he speaks to them is either life or death Or as Benhadads servants did hear the King of Israel whom they expected to find a merciful King 1 King 20. 31 32 33. How did they watch every Word and how did they catch at the word brother you must hang on God in his Ministers as the Babe doth upon the breast and as the Bee doth upon the flower 2. Open your hearts Acts 16. 14. God bids you open your mouth wide and he will fill it Psal 81. 10. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your narrow Soul and your narrow Faith will spoile you in this Ordinance you should bring large Sacks and such as will open wide when you come for the Corn of Heaven to the Lord of Heaven and Earth as the Patriarks did when they went in a Famine for Corn to the Lord of the land of Egypt Gen. 42. 2
3. or the Song of the Lamb Rev. 15. 3. For should a man Sing a good Song with his Voice and play a bad one upon his Instrument it would make but an ungrateful grating Noise So it is with them whose lips and lives are not Relatives and whose Actions contradict their sayings and singings yet every thing that hath breath should praise the Lord. Psal 150. last and such as cannot do what they ought they resolving to reform ought to do what they can Seeing the positive command for this duty is general and universal Sing to the Lord all the Earth Psal 96. 1. and make a joyful noise all ye Lands Psal 100. 12. and Sing to the Lord all ye Kingdoms of the World Psal 68. 32. The duty is grounded upon the Soveraignty of God as he is a great God and a great King above all Gods Psal 95. 3. and as his works of Creation and Providence extendeth to all the Sons and Daughters of Men Psal 145. 6. to 10. Therefore the Psalmist Infers and we with him O that All men would praise the Lord for his goodness and for his wonderful works to the Children of Men. Psal 107. 8 15 21 31. 't is oft over again and again 14. The second Objection is we may not Sing with a mixt multitude that do but take the name of the Lord in vain hereby we do but partake of their Sin and so make it our own Answer the first when Moses and the Children of Israel Sang that Famous Song Exod. 15. 1. there was not only a mixt multitude among them at that time as is expresly mentioned Numb 11. 4. but also such of the Children of Israel that soon forgat the works of God and tempted Christ in the Wilderness even of those that Sang his praise Psal 106. 12 13 14. and 1 Cor. 10. 9. And the Song of Moses recorded in Deut. 34. was appointed to be Sung by the Children of Israel not only in their upright state but also in their state of Apostacy that it might testify against them as a standing Witness Deut. 31. 19 21 22 29. even by such it was to be Sung as Moses knew would after his death corrupt themselves utterly and the New Testament also Act. 13. 44. tells you that almost the whole City of Antioch the greatest part whereof were poor Pagans came together to hear the Word of God and though the Apostle managed the work both in praying to God and in praising of God yet may it not be cal'd confusion if the whole Assembly said Amen to all This saying Amen by the people gave their assent to both Prayers and Praises 1 Cor. 14. 16. And was an universal acting personally in Gods worship as well as personal singing is 15. The second Answer is though Sinners which drive the trade of Sin do Sin in the manner of singing because they do it not after a Spiritual manner yet they do not Sin in the matter of the duty which is plainly Obligatory to all though it be comely only in Saints he doth bonum though he doth it not bene and yet the Saints themselves may Sin in the manner of it too as well as sinners alas none of us know either how to pray or how to Sing but as the Spirit helps our Infirmities Rom. 8. 26. so as to sing after a gracious manner and to make Melody in our hearts to the Lord and no sufficient Reason can be rendred why Saints should discontinue their duties because sinners do own God and their own duty both by the light of Nature and the Law of God enjoined them Paul both prayed and gave thanks to God in the presence of them all Act. 27. 35. even among poor Pagans rude Mariners and Soldiers that trusted to their own wisdom more then to Gods word Ver. 11. and that would have kil'd Paul not withstanding all his kindness to them Ver. 42. he doth not discontinuc his Devotion and duty upon the account of a mixt multitude besides God delighteth that his will should be obeyed and abhorreth that his Law should be disobeyed even by sinful men as in Sauls case 1 Sam. 15. 22 23. and in Ahabs 1 King 21. 27 28 29. God knows how to allow yea and to reward that which is his own when yet he takes no pleasure in the sinful manner of the performance of a Divine duty 16. The third Answer is there is a parity of Reason put upon both praying and singing Jam. 5. 13. is any afflicted let him pray is any merry let him Sing Psalms The stress of both those duties lays not so much upon the qualification of man as upon the commandment of God and though sinners cannot sing with grace in their hearts yet this excuses them no more from singing then from praying both which are alike general duties to all mankind and not peculiar to Saints the very light of nature pressed Jonahs Mariners to pray in distress Jon. 1. 6. And the Moral precept that forbids Atheisme commands Prayer which is an owning of God He is Davids Atheistical fool that saith in his heart there is no God and that calls not upon God Psal 14. 1. 4. Hence it is inferred that though carnal Ignorant or prophane people cannot Sing as they ought no more can they pray as they ought yet as this excuses them not from praying work neither can it from singing work whatever is not done with Faith is Sin Rom. 14. 23. and without Faith there can be no pleasing of God Heb. 11. 6. as to pray so to Sing without Faith is Sin yet not to pray at all is a greater Sin for the former is formality but the latter is Atheisme which is the worse of the two 17. The third Objection is Singing is but Temple-worship and should be assisted with Instruments of Musick c. Answer the first Moses and Deborahs Song was long before the Temple 2. The Song of the Lamb Rev. 15. Is taken out of several Psalms 3. Praying was Temple-worship and was attended with Incense there as well as singing was with Musical Instruments there and so the Argument lays as strong and as Cogent for abolishing the duty of praying now as well as of singing 4. Singing to Instruments then used were only typical and so but temporary belonging to the Ceremonial worship and so is ceased 't was accommodated to the Church during her Minority Gal. 4. 1 2. but singing with heart and voice is Moral-worship and so to abide among the mature heirs the Ceremonial and Pompous part of Temple-worship is done away but the moral part in simplicity and gravity remaineth and now no voice should be heard in the Church but such as is significant and is edifying by signification which the noise of Instruments cannot be 1 Cor. 14. 10 11 26. and in that Prophecy of the Gentiles Conversion Psal 95. We are commanded to make a noise with Psalms but not with Instruments Ver. 1. 2. 18. Briefly the fourth Objection
obtained favour of the Lord Prov. 18. 22. as this calls for abundance of praise to your God so for abundance of prudence to your Consort which is the weaker Vessel and so ought to be handled as a Venice glass with all tenderness even as Christ and his Church Eph. 5. 29. 10. The sixth Direction is if God make you the head and Governour of an house and Family then learn in the first place to rule your little house well to wit your self he that hath no rule over his own Spirit is very unfit to take the rule over others Prov. 14. 29. 16. 32. and Eccles 7. 9. Anger may rush into a wise-mans bosom but it shall not rest there he dare not let the Sun go down upon so evil a guest and Counseller sury dwells and domineers in no house or heart not only till the Sun go down a whole day but while it go round a whole year Eph. 4. 26. but where a fool is the Master of the Family a troubler of his own house that brings all to nothing Prov. 11. 29. his livelihood by a secret curse Vanishes into Smoak and if not his life by fretting yet his liberty goes away for he shall be servant to the wise in heart none Triumphed in Rome but such as had five Victories nor you in Heaven without Victory over your five senses 11. The seventh Direction is be careful to lead an Exemplary and a convincing Life that you may be a pattern of Piety to your whole Family patterns are so prevalent both to good and evil that Pelagius did think though amiss Sin came into and is continued in the World by imitation and not by propagation be sure you shew Piety at home as well as abroad 1 Tim. 5. 4. and be not like the stage-Players that act the part of both great and good men upon the stage but follow them into the Tiring-House where they dis-robe themselves and then it will appear they are but very Rogues and vile-Varlots every man is what he is at home and in private If Godliness be writ in a fair Character and in large and lovely Letters in the leaves of your life 't will invite your Children and Servants to Read like and love it who otherwise possibly would never have heeded it the Master of a Family is the Ordinary Looking-glass whereby the whole Family do dress themselves Regis ad exemplum totus Componitur Orbis as is the politick-head so are the People the body and as is the domestick-head so usually is the houshold good or evil as it is with a fish if the head be sweet all 's sweet if it stink all 's putrifying The Office of an head is great in guiding and going before the whole body in Josephs dream Gen. 37. 9. behold the Sun the Moon and the Stars c. the Father of the Family should be as the Sun full of Heavenly light in himself and communicating of his light to enlighten the Moon his wise and the Stars of several Magnitudes his Children yea and the Air and the Earth too to wit all his Servants 12. The eighth Direction is if you be the Wise or Mother of the Family you must be of a wise Conversation which wonderfully wins as well as wooes all you are related to towards Conversion as well as Conviction 1 Pet. 3. 1 2 3 4 5 6. you must be as the Moon in Josephs dream shining out in your Orb in your husbands absence and yet vailing to him as the Moon to the Sun when he is present and in his power being Subject to him in all his lawful commands or restraints O that you may be fair as the Moon Cant. 6. 10. Shining bright in all Vertues and Graces while you are ordering your Family-affaires as Sarah and Abigail c. And though you may have sometimes a dark side towards the Earth yet as the Moon in her very Ecclipse you may have a bright side towards Heaven which may never be Ecclipsed you should be to your Husband what Davids harp was to Saul in his fury and Phrensy 1 Sam. 16. 23. when your Husband is at any time as who is not at some time transported into passion see that you cast Milk and not Oile upon the flames of his Anger that you may quench that fire and not more enflame it by adding another fire your own anger to it 't was once a blessed Expedient in a godly Couple though both Cholerick to live lovingly together for forty years without ever any fallings out betwixt them by yeilding evermore to each others passions and never being angry both together 13. The ninth Direction is to both the Sun and the Moon the Husband and the Wife jointly that you live together as heirs of the grace of life that your Prayers be not hindred 1 Pet. 3. 7. Alas you are Men and Women Subject to many passions and infirmities Act. 14. 15. Jam. 5. 17. and not Angels freed from all frailties of the Flesh and therefore you have need to be enriched with all grace whereby you may perform the duties enjoy the comforts undergo the cares and resist the Temptations that do attend your persons and conditions as becommeth the Gospel you profess Phil. 1. 27. and your praying much with and for each other without hindrance 1 Pet. 3. 7. will with Gods blessing wonderfully encrease and Spiritualize your mutual affections one to another either jarring will make you leave praying or praying will make you leave jarring Isaac and Rebeccah were the most loving Couple we Read of Gen. 24. 67. For they were a praying Couple Gen. 25. 21 22. he prayed for his Wife constantly as the Hebrew signifies and she prayed down her passions prudently he got the mercy desired and she the Oracle Abraham obeys God in things grievous to him Gen. 21. 11 22. 2 3. and Sarah hindered him not by saying why do you so for she was a straight Rib and Satan cannot use it to break the head As the Husband must be a Son of Abraham so the Wife must be a Daughter of Sarah 1 Pet. 3. 6. O happy house with such Couples and where there is but one will the Wives swallowed up in the Husbands and the Husband in the Lords will 14. The tenth Direction to both is neglect not to let up the Worship of God in your Family this is not only to entertain the Ark of God but even God himself the Ark was the sign of Gods presence no sooner is David settled on his Throne but he will settle Religion and therefore sends for the Ark 2 Sam. 6. 1 2 3. 'T is come to Obed edoms Ver. 10. And brought a blessing with it thither V. 11. David then crys O when wilt thou come unto me Psal 101. 2. he would have the blessing Ark come to his house as well as to Obed-edoms and not only the Ark of God but also God himself Arise thou and the Ark of thy strength Psal 132. 8.