17.3 This is life eternall is they might know thee the only true God 〈◊〉 Now that this is of grand concernment may be gathered from Moses his solemâ— attestatioÌ„ mentioned Deut. 30.19 I call haven earth to record this day against you the have set before you life death blessing cursing therefore choose life that thou thy seede may live III. REAS. Because ignorance of God or a not knowing him to be the Lord will expose people to everlasting destructioÌ„ from the presence of the Lord from the glory of his power at the latter day As it is writteÌ„ 2. Thess 1.7 8 9. The Lord Iesus shal be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God c. So that the terrour of the Lord should perswade men to looke seriously after the knowledge of God 2. Cor. 5.11 For what is a man profited if he shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for â—is soule Math. 16.26 Observation for better understanding the meaning of the 1. Proposition Albeit the nature of the Majesty of God is infinite incomprehensible therefore cannot perfectly be knowne of any people As it is most excellently argued Iob 11.7 8 9. Canst thou by searching finde out God Canst thou finde out the Almighty unto perfection It is as high as heaven what canst thou doe deeper then hell what canst thou know The measure thereof is longer then the earth broader then the sea And 1. Timoth. 6.16 dwelling in the light which no man can approch unto whome man hath seene nor can see Yet the Lord haâ—â— made manifest in his works that whicâ— may be knowne of God Rom. 1.19 20. Yeâ— and he hath so revealed declared himself in his word by his only begotten sonne Iohâ— 1.18 Hebr. 1.1 that his people may in theâ—â— measure attaine unto all riches of the fuâ—â— assurance of understanding to the acknowledgment of the mystery of God Colos 2.2 II. PROPOSITION Such people as doe know beleeve that the Lord is God oughâ— to performe religious worship service unto his divine Majesty PROOF Moses the servant of the Lord inferreth this second Proposition from thâ— proofe alledged to confirme the former or of Deut. 4.39 concluding thus ver 40. The shalt keepe therefore his statutes and commandments c. Now this is one of his commandements that he be worshipped for so oâ— Saviour Christ expoundeth Moses Math. 4.10 It is written thou shalt worship the Lord tâ—â— God In like manner the Psalmist having occasionally shewed how it was made knowne to Iudah Israel that God is the Lord inâ— dispensation of his word ordinances works Psal 76.1 2 3. inferreth thence vers 11. Vow pay unto the Lord your God let all that be round about him bring presents unto him that ought to be feared that is to say Let Gods people that doe know and beleeve that the Lord is God performe religious hommage and worship to him I. REAS. Because the Gentiles who have not the use of the holy Scriptures are convinced by the light of the law of nature their consciences bearing witnesse Rom. 2.14 15. that he that is God ought to be religiously worshipped and accordingly have beene wont albeit superstitiously to order their course as is evident not only froÌ„ their owne books but also in sundry passages of the Bible See for this the Apostle Pauls testimony touching the Athenians when by occasion he sojourned at the University of Athens Act. 17.22 23. Yee men of Athens I perceive that in all things ye are too superstitious For as I passed by beheld your devotions I found an Altar with this inscription TO THE UNKNOWNE GOD whom ye therefore ignorantly worship him declare I unto you II. REAS. Because a knowledge beleefe that the Lord is God implieth a knowledge in some measure of his Name Attributes Works how great how gracious how dreaded and how glorious they are the worth and excellency whereof doe châ—â—lenge and call for hommage and worship 〈◊〉 due thereunto For even so the holy servant of God in Scripture doe argue See Ieren 10.6 7. Forasmuch as there is none like unto the O Lord thou art great and thy Name is greatâ— might who would not feare thee O king of nations c. Psal 95.6 O come let us worship 〈◊〉 fall downe kneele before the Lord our Make Revel 4.11 Thou art worthy O Lord to receiâ—â— glory and honour and power for thou hast created all things c. OBSERVAT. It is an infallible signeâ— profane folly and of abominable Atheist in heart notwithstanding any professor otherwise with the lips when God is noth prayer worshipped and served This is demonstrated Psal 14.1 vers 4. being compared together The foole hath said in his hee there is no God They call not upon the Lord. III. PROPOSITION The religious worship and service which people should performe unto God ought to bâ— such as God himselfe doeth instâ—tute and appoint PROOF The scope and summe of thâ— affirmative part understood in the second commandement of the Decalogue Exod. 20.4 is that God ought to be worshipped according to his owne institutioÌ„ appointment Moreover likewise the summe of the commission given by our Saviour Christ in the new Testament to the Ministers of the Gospell is that they doe only teach his commandements as it is expressed Math. 28.19 Goe ye teach all nations Teaching them to observe all things whatsoever I have commanded you I. REAS. Because God himselfe is the onely Lawgiver and soveraigne King of his Churches as it is both taught and aknowledged in the old Testament and also in the new See Isa 33.22 For the Lord is our Iudge the Lord is our Lawgiver or statute-maker the Lord is our King Iam. 4.12 There is one Lawgiver who is able to save to destroy II. REAS. Because such religious worship and service as is tendered unto God which is not according to his owne institution and appointment is a vaine worshipping of him notwithstanding any pretence whatsoever either of antiquity custome seeming reasonablenesse or humane authority c. For so our Saviour Christ alledgeth approveth out of the prophesie of Esaias Mat. 15.9 In vaine they doe worship me teaching for doctrines the commandements of men Year hence it is that the Lord God in high displeasure hath sometimes executed fearfull punishment on transgressors in such kind as 〈◊〉 to be seene in his proceedings against the sonnes of Aaron very remarkably Levit. 10.1 2. Nadab and Abihu the sonnes of Aaron tooâ—â— either of them his censer put fire therein pâ—â— incense thereon and offered strange fire before tâ—â— Lord which he commanded them not And theâ—â— went out fire from the Lord and devoured them and they died before the Lord. OBSERV Like as Monarchs kings oâ— the earth are wont to take just
the first day of the weâ—â— or Lords day to joyne together in the â—â—lemne worship of God besides any otâ—â—â— course held and observed on the other 〈◊〉 daies in their generall or particular calling See Act. 20.7 And upon the first day of 〈◊〉 weeke when the disciples came together to brâ—â—â— bread Paul preached unto them c. This 〈◊〉 appeare likewise from what is noted of 〈◊〉 Jewish people Act. 13.15 And after then ding of the law and the Prophets on the Sabath day vers 14. the rulers of the Synagâ—â— sent unto them saying Yee men and brethren ye have any word of exhortation for the people 〈◊〉 on c. Act. 15.21 For Moses of old time bâ— in every citie them that preach him being rulâ—â— the Synagogues every Sabbath day Yea heâ—â— it was that our Saviour Christs custome 〈◊〉 when he fulfilled his ministery in the dâ—â—â— of his flesh to goe to the Synagogues the Sabbath daies See Luk. 4.16 I. REAS. Because the due keeping of 〈◊〉 Sabbath day holy seemeth to be speciaâ— argued and approved by a due frequentlâ— of the publick assemblies at the times of â—â—lemne worship This argument may be â—â—ferred from the connexion of the two claâ—â—ses in a direction given by the Lord himselâ— Levit. 26.2 Yee shall keepe my Sabbaths 〈◊〉 â—everence my Sanctuary I am the Lord. As if he had said ye shall approve your keeping the Lords Sabbaths by a due respect unto the publick assemblies II. REAS. Because publick communion in the solemne ordinances of God on the Sabbath day is a principall cheife end though not the only end of our union and consociation with particular Churches sith Church-ordinances are of a publick nature and dispensed by publick persons called thereunto See 1 Cor. 10.16 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread The publick ordinances conversed in are as it were badges of Gods people See Psal 147.19 20. He sheweth his word unto Iacob his statutes and his judgments unto Israel He hath not dealt so with any nation c. III. REAS. Because of the speciall blessing which God hath appointed unto such sanctifying the Sabbath day in the publick assemblies and Church-meetings See Isa 56 6 7. Also the sonnes of strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord to be his servants every one that keepe the Sabbath from polluting it and takeâ— hold of my covenant Even them wilâ— bring to my holy Mountaine and maâ—â— them joyfull in my house of Prayer the burnt-offrings and their sacrifices shaâ—â— accepted upon mine Altar for my hod shal be called a house of prayer for all people See also Psal 133.3 In Zion thâ— Lord commanded the blessing even laâ—â— for evermore Like as the Prophet Eliâ—â— went a long journey in the strength of the meat and drinke which the Angel of Goâ— provided for him 1 King 19.7 8. Evenâ—â— the members of godly families feedinger their spirituall food dispensed on the Lord day in the congregation of Saints may wâ—â— in the strength of it till they appeare befoâ—â— the Lord againe in Zion the next Sabbaâ—â— day See Isa 66.23 I. OBSERV A consociation or joynâ—â— together in Church-fellowship is a meâ— eminent and more worthy relation theâ—â— the relation that is in families See Act. 2 4â— And the Lord added to the Church daily such 〈◊〉 should be saved Howbeit that relation whiâ—â— is in families is a most comfortable and goeâ— condition See Psal 68.6 God setteth these litary in families c. II. OBSERV The solemne and public ordinances to be observed and conversed in on the Sabbath day in the Congregation or Church-meeting are the Ministery of the Word the Administration of Sacraments if occasion serve thereunto Prayers Distribution to the Poore and Singing of Psalmes See Act. 2.42 20.7 1 Corinth 16.2 Psal 92.1 Title III. OBSERV Such as are conversant in Gods ordinances in the publick assemblies on the Sabbath day ought to be disposed as one man attending seriously the sacred businesse in hand not suffering themselves to be taken up with private reading prayer meditation wandring thoughts drowsinesse c. See Act. 2.1 And when the day of Pentecost was fully come they were all with one accord in one place See also Eccles 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to give the sacrifices of fooles for they consider not that they doe evill IV. OBSERV They deceive themselves greatly who under a pretence of better profiting themselves in reading of good books at home and private devotions doe neglect to converse with God and his people in the publick ordinances on the Sabbath day as may appeare by a consideration of what is written Rom. 10.17 Faith commeth by hearing and hearing by the word of God 1 Cor. 1.21 For after that in the wisdome of God the world bâ— wisdome knew not God it pleased God by the foolishnesse of preaching to save them that beleeve 1 Pet. 2.2 As new borne babes desire the sincâ—â— milke of the word that yee may grow thereby Prov. 28.9 He that turneth away his eare from hearing the law even his prayer shal be abomination XLVII PROPOSITION Albeit a converse in religious services in the solemne assemblies of the Church doth in speciall tend to a sanctifying of the Sabbath day Yet the members of Christian families ought likewise to serve God in the family and in secret on the Sabbath day as opportunity serveth thereunto when they are not imployed in publick PROOF Our Saviour Christ and his family notwithstanding their respective frequenting the Synagogues on the Sabbath daies yet after the publick ministery was ended they also redeemed the time in private unto religious exercises This may appeare Math. 12.1 13.1 compared with Math. 13.36 37. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field He answered and said unto them He that soweth the good seed is the sonne of man c. See also Mark. 1.21 c. I. REAS. Because the Sabbath day ought to be sequestred wholly from a pursuit of profits and pleasures of this life and to be spent wholly in holy exercises publickly or privatly as the Lord hath commanded Exod. 20.8 Remember the Sabbath day to keepe it holy c. for here is no exemption nor exception given to any part of the day that it should not be sanctified and kept holy aswell as the other parts of the day See also Isaiah 58.13 14. II. REAS. Because a performance of religious exercises in private on the Sabbath day tendeth much unto a better profiting by the administration
Chorazin woe unto thee Bethsaida for if the mighty works which were done in you had beene done in Tyre and Zidon they would have repented long agoe in sackcloth and ashes OBSERV It was the high commendation of Mary given unto her by our Saviour Christ that she redeemed time unto the one thing needfull when Martha did cumber her selfe about much serving and was troubled about many things See Luk. 10.42 But one thing is needfull And Mary hath chosen that good part which shall not be taken away from her LIV. PROPOSITION Those families likewise are 〈◊〉 together faulty and inexcusable who doe walke contrary and doâ— oppose and withstand the gooâ— waies of God walked in by hâ—â— people according to the rules 〈◊〉 Gods word PROOF The Apostle Paul describeth 〈◊〉 complaineth of such persons 2 Timoth. 3. â—â— Now as Iannes and Iambres withstood Mâ—â—â— so doe these also resist the trueth men of corâ—â—â—â— mindes reprobate concerning the faith I. REAS. Because God will walke coâ—trary to them as doe walke contrary uâ—â—â— him See Levit. 26.23 24 c. If yâ—â— will not be reformed but will walke coâ—trary unto me Then will I also walke coâ—trary unto you and will punish you 〈◊〉 seven times for your sinnes c. II. REAS. Because they shall have â—â—thing to plead for themselves in the day 〈◊〉 the Lords wrath but shall remaine speecâ— lesse as it fared with the man in the parabâ—â— who came to the wedding without a neâ—ding garment Math. 22.12 Neither shâ—â—â— any Advocate be found that will pleade 〈◊〉 them See 1 Sam. 2.25 If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall intreat for him OBSERV Such persons may be said to walke contrary and to withstand the good waies of God walked in by his people I. Either who plot consult or take counsell against the people of God to doe them hurt because of their sincere religious courses See Psal 83.3 They have taken counsell against thy people and consulted against thy hidden ones II. Or observe and watch the people of God in their walking to get an advantage some way to ensnare and intangle them as the Scribes and Pharises did our Saviour Christ See Luk. 20.20 And they watched him and sent forth spies which should faine themselves just men that they might take hold of his words that so they might deliver him to the power and authority of the Governour III. Or who contradict and oppose such wholesome trueths as the people of God doe hold professe according to godlinesse See Acts 17. vers 18. Then certaine Philosophers of the Epicureans and of the Stoicks encountred him And some said What will this babler say othersome He seemeth to be a setter forth of strange gods because he preached unto the Jesus and the resurrection IV. Or who discourage and greive thâ— people of God by lies as the Lord himseâ—â— by the Prophet Ezekiel complaineth Sâ—â— Ezek. 13.22 Because with lies yee have made the heart of the righteous saâ—â— whom I have not made sad and strengthned the hands of the wicked that 〈◊〉 should not returne from his wicked 〈◊〉 by promising him life c. V. Or who deride and scorne the people of God by mockings and contemptuous behaviour See this complained of Psal 11 vers 4. Our soule is exceedingly filled with 〈◊〉 scorning of those that are at ease and with the â—â—tempt of the proud VI. Or who traduce and falsly accuse the good waies of God Either 1. of hardnesse as if intollerable and not to be endured Sâ— John 6.60 This is an hard saying 〈◊〉 can heare it Or 2. of over strictnesse as 〈◊〉 prejudiciall to liberty as is implied Psal 〈◊〉 vers 3. Let us breake their bands asunder and 〈◊〉 away their coards from us Or 3. of unprofitablenesse as if no way beneficiall See Maâ—â— 3.14 Yee have said It is vaine to serve God 〈◊〉 what profit is it that we have kept his ordinances Or 4. of melancholious pensivnesse as 〈◊〉 void of joy and comfort as it is implied Eccles 7.4 The heart of fooles is in the house of mirth Or 5. of occasion and cause of trouble as if therefore unsufferable See John 11.48 If wee let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation VII Or who slander and falsly accuse the good servants of God Either 1. of idlenesse in their particular callings when they are imployed in the service of God See Exod. 5.17 Pharoah said Yee are idle yee are idle therefore yee say Let us goe and doe service to the Lord. Or 2. of indiscretion and preposterous zeale bringing shame and disgrace So Mical censured her husband King David See 2 Sam. 6.20 How glorious was the King of Israel to day who uncovered himselfe to day in the eyes of the handmaids of his servants c. Or 3. of madnesse as if they were out of their witts See Act. 26.24 Festus said with a loud voice Paul thou art beside thy selfe much learning doeth make thee mad Or 4. of pride and singularity as if they were wholly transported thereby Thus Korah Dathan and Abiram charged Moses and Aaron Numb 16.3 Saying yee take too much upon you seeing all the congregation are holy every one of them and the Lord is among them wherefore then lift you up your selves above the congregation of the Lord Or 5. of hypocrisy as if they wâ—â—â— not such indeed as they doe professe theâ— selves to be and are in shew This was thâ— which Jobs three friends did many tiâ—â— charge him withall as may be seene at largâ— throughout the booke of Job Or 6. of fâ—tiousnesse turbulency in the places wheâ— they dwell Thus were the blessed disciple of Christ accused See Act. 16.20 Tâ—â— brought them to the Magistrates saying Tâ—â— men being Iews doe exceedingly trouble our ciâ—â— cap. 17.6 These that have turned the wâ—â—â— up-side-downe c. Or 7. of contempt of aâ—thority as if they regarded not magistracy and the laws of Princes See Act. 17.7 These all doe contrary to the decrees 〈◊〉 Cesar Dan. 6.13 Then answere they said before the King That Danie which is of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed bâ—â— maketh his petition three times a day VIII Or who threaten to inflict punishments on the people of God that so theâ— may discourage them if possibly they could doe it See Act. 4.21 So when they had further threatned them they let them goe finding nothing how they might punish them because 〈◊〉 the people c. IX Or who doe persecute and inflict punishments on them in severall kinds viz. in their goods liberties and bodies See Act. 8.3 As for Saul he made havocke of the Church entring into every house and haling men and women committed them to prison See also 2 Cor. 11.23 24