to the worse place but on the contrary Strive to enter in at the straight-gate and go in that narrow way though it be against the hair I mean your own corrupt and undoing hearts by walking wherein you shall assuredly come at last to the better place and possess that everlasting life which is the gift of God through Jesus Christ our Lord. For this purpose I have written these following Directions and Admonitions as not knowing what Guides or Goads you will have unto that which is good when I am gone but the better you observe these and all other godly Instructions the more hope you may have to have more of them mean-while I leave these with you which if you have not other helps will be the more needful and if you have other helps will make them the more useful That I might be more profitable to you I have endeavoured plainness yet I confess there is not so much of it as I intended or desired for all men have not that gift of making known their mind to others in a plain and familiar way And besides that something must be yielded to more ripe Readers and in divers things the matter hath carryed me above the capacity of many of you but the better use you make of that which you do understand the sooner you will understand the rest and you being acquainted so long with my way of teaching and manner of speaking may know and find out better then others what my meaning is To conclude Remember that what our Saviour long since said to prove himself the Messiah is fulfilled to you which is this The poor have the Gospel preached to them or they are the persons that are Gospel-lized that is the Gospel is theirs with all the comforts of it but know also that this is not meant of the poor in state only but which a poor state oft is and ever should be an help unto of those that are poor in spirit that though they have lived honestly among their neighbours see themselves undone without a Saviour and therefore when they have little or nothing else or whether they have or no make sure to have Him labour you to be in the number of those that are thus spiritually poor as by the providence of God many of you are outwardly low It 's a lamentable thing when they that have little in this world shall have nothing in the world to come not so much as a drop of water to cool their tongue in that place of torment That it may not be so with you Let me beseech you to study your Souls to esteem the words of Gods mouth whether you read them or hear them more then your necessary food to account one thing necessary which is to sit at Jesus feet and hear his Word from those whom he sends to speak to you This will not hinder you from labouring for your living for the Word of Christ binds you to it but it 's necessary to know there is a more necessary labour that is to know what God would have done first and to do it after For your assistance wherein I desire you to make conscience of the holy Exercises of Religion which are here commended unto you that so you may be furnished for bringing forth the fruits of godliness in your whole conversation Consider what I have said and the Lord give you understanding in all things and so bless unto you these and all other Instructions that you may thrive in knowledge grow in grace and persevere in faith and obedience that I may rejoyce in you and you in me in the day of the Lord Jesus Unto whom I commend you and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them that are sanctified And so remain Your intirely-well-wishing Pastor willing to spend and be spent and now almost spent with and for you William Thomas The EPISTLE TO THE CHRISTIAN READER Dear Christians ALbeit the ensuing Instructions were purposely framed for my own Charge yet finding them to grow under my hand to a more full Treatise then was at first in my thoughts and that now they are like to come into many hands I conceive it needful to say something by way of Preface that what I have written may be more useful to any that shall think fit to read it That which I have to say concerneth the matter handled and the manner of writing The matter is wholly practical save that necessity hath compelled me for the establishing of practical Truths to mixe here and there that which is something controversal All as you may see is referred unto two heads that is Christian and Family-duties Of each sort there are four I shall before-hand give you a tast of them all The first of the first sort is the reading of the Scriptures which may well be put in the first place because the written Word is not only the Foundation of our Faith and the well-spring of saving wisdom but also the ground of Godliness the guide of Practise and a divine Directory for the performance of every good duty whereby not only the Minister and Man of God but the People of God the Sons and Daughters of the Lord God Almighty are educated unto and throughly furnished for every good work For the Scriptures are composed not as the writings of Heathens for vain-glory but for mens Salvation and the Spirit of God hath written them in a plain language that all may easily see what is said at least as far as fufficeth for the guiding of their faith and carriage and the safety of their souls and that no simple men as Chrysostom speaks might make this excuse that the Scriptures are hard for though there be difficulties therein to take down mens pride yet there is enough so plain that not only Gods workman that is the Minister but any workman may see the way to Heaven if he have eyes to see it for to see requires sight as well as light In the next place there is more particular Instructions given concerning the Sacrament of the Lords Supper and that not without need For where Salvation lies at the one end and Damnation at the other there 's great need of Direction that where we seek for the better of these we may not find the worse In the handling of this Subject I have been constrained unto a little further search both to give an account of my own sollicitousness about that Sacrament and withall by reason of the different perswasions of some learned and godly men who I hope will candidly interpret my Discourse because I have endeavoured to speak according to the sense of Scripture the consentient judgement of the Church of God and with declaration of due respect to those from whom I somewhat dissent This Sacrament-doctrine I have in the close
PRACTICAL PIETY OR THE PASTOR'S Last Legacy TO HIS BELOVED PEOPLE Directing how to Walk with GOD in these Apostatizing Times WITH Two most Serious Exhortatory Epistles to Satisfie the Christian Readers concerning the Whole WORK To which is Added Morning and Evening PRAYERS for Private Families By that Reverend Divine Mr. William Thomas late Rector of the Church of Ubley in the County of Somerset after his 44 years Labours in the Ministry in that Place Acts 2. 42. And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayer London Printed for Edward Thomas at the Adam and Eve in Little Britain 1681. To my dearly beloved the Church and Congregation belonging to my Charge inhabiting within the Parish of Ubley in the County of Somerset Grace and Peace Dearly beloved in the Lord IT was for your sakes that I first set my thoughts on this ensuing Treatise For having lived and laboured so many years amongst you already I cannot look to abide long with you and therefore have thought it meet to do my endeavour that you may be able after my decease to have those things alwayes in remembrance which you have been formerly and continually taught Divers of which you will meet with in the reading of this Book whereof because I am willing to give you a taste I shall reckon them up unto you in that order wherein you shall find them hereafter handled First You know I have laboured much with you for the reading of Scripture and to train up your children to be able to read it Let me now leave it with you not only to set your Eyes upon this Word of God but to set your Hearts unto it and as much as in you lies to draw and win the hearts of those belonging to you to it for it is your life and their life Secondly I have taken much pains both publikely and from house to house to teach you admonish you and perswade you to a reverent receiving of the Lords Supper And now shall desire you to keep in mind that which you often have been minded of which is that they who come to that Sacrament should be before God twice the first time preparing the second time receiving Neglect not to prepare for Sermons especially on the Lords-Day but double your preparation at Sacraments because there is a double work to be done in regard of the meeting of two distinct Ordinances that is the Word and Sacrament to be partaked in together Wash your hearts as you do your Vessels every day but scour them and make them bright for the Lords use on Sabbath and Sacrament-dayes Thirdly You have heard especially in late times wherein the shameful and shameless misusing of Ministers hath enforced them to plead for their Calling I say you have heard many things to move you to a due estimation of the Ministry concerning which I shall say no more here but only this Take heed of esteeming too much of such Teachers as are not lawfully called or too little of such as are If painful teaching be not continued unto you remember you had it If it be do not despise it If you cannot have it at home be not content to be without it look not one upon another but where you see there is Corn repair thither Better stir then starve Fourthly Of our Lords Sabbath-day very much hath been spoken to you the holy observation thereof being the Seed-plot and support of all Piety It is not a day of idleness but of spiritual action And you that have need to work for your Bodies and Families all the six dayes have the more need to lay all other work aside on the Sabbath-day and to look after your souls making it your great and even your only work then to labour not after the food that perisheth but the meat that endureth to everlasting life To be very diligent all the Week dayes and to idle out the Lords-day is to be good Husbands and bad Christians and such bad Christians are never good Husbands for they will be undone at last Fifthly You have still seen that I have made Catechising your Children and Servants one part of my work of which I shall say but a word now namely that it is so hard a thing to get any knowledge and sense of Religion into the heads and hearts of ancient people that therein all may see and you that are Parents and Housholders should take notice of it what a necessary thing it is to begin betimes with those that are young and to instruct them in that knowledge and fear of God which is the beginning of wisdom Sixthly Family-Prayer hath been often taught and sought amongst you for How can Housholders expect the protection and success of their persons and labours in the day or the safe keeping of themselves their children servants and substance in the night yea comfort and welfare day or night without God or How can they look to enjoy God without Prayer for He will be sought by the House of Israel and we may say by every house in Israel Zech. 12. 12. Seventhly Repetition of Sermons amongst you hath been my continual custom that the things publikely delivered might be better understood better remembred better settled in your hearts and that the power thereof might be more and better expressed in your lives which you know hath been the usual Prayer before Repetition Lastly I have encouraged and excited you to the duty of Singing of Psalms And of late it hath been my manner in publike to give you a short Exposition of every Psalm before the singing of it that you might better understand and mind the matter contained in it Now all these things I do here recommend unto you and again set before you because spiritual things though delivered often to weak hearers are not quickly understood are hardly committed to memory are soon forgotten or mistaken when a printed Paper may easily be looked upon seriously thought upon and by often recourse to it a fruitful and more full use may be made of it And whatsoever the things I here communicate and do as it were bequeath to you as my dear children in the Lord shall be found in themselves yet the relation of Pastor and People under which we stand and which is now of forty and four years standing hath I trust such an endearment in it as to render what I have written more profitable to you by being more acceptable more helpful by being more grateful and by your looking upon it with an Eye of Love Having mentioned the time of my abode among you It shall not be tedious to me nor wil it I hope be grievous to you to review and run over in a generality what hath passed in it And therein will be found something to be observed and marked something to be humbled for and something to praise God for That
Men that are every day abroad in the world and still receive wounds have more need of medicines laid up in the Soul-healing Scriptures Answ 3. Now for that part of the Objection wherein living in the world is spoken of all Christians are to be admonished to take heed that they cloke not their negligence and listlesness to the reading of the Word by the pretence of necessity nor shut out Piety by the argument or rather the imagination of Poverty All such things are answered in our Saviours counsel and direction for the best way of thriving in the world which is this Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you They that say Give us this day our dayly bread before they say Thy Kingdom come may thank themselves if they want the comfort both of that Bread and that Kingdom neither of them being sought in their due place Object 3. But what shall we do that are altogether unlearned and cannot read Answ 1. If you might have learned to read when you were little and would not account it your sin and repent of it and pray God to supply that want otherwise but if you had no means to enable you to read look upon that as your affliction which affliction those careless Parents provide for their children who will not learn them to read in their childhood when they may so easily do it Answ 2. Many there are that being grown up and desirous to read have learned and do learn to read that blessed Book of God If it be more hard for them to learn then for children as indeed it is yet desire and pains prayer may and do overcome the difficulty Say with tears Lord though I be not worthy to open and to read the Book neither to look thereon yet let free grace help and by weeping and praying out of ardent desire to see with thine own eyes the wonders of Gods Word thou mayst well hope God will satisfie thine hungry and thirsty Soul Mat. 5. 6. Answ 3. If thou canst not attain to read thy self yet hear those that can yea strive and take a course to hear them like that poor blind woman in the Book of Martyrs that being uncapable of learning to read her self because she was blind gave a peny or two pence to one another telling them aforehand how much they should read to her upon a price whereby she so profited that she was able to recite many Chapters of the New Testament and to plead for that true Religion for which she was at last a blessed sufferer in those Popish flames They that cannot attain to read have this comfort that it is said not only Blessed is he that readeth but it is added also And blessed are they that hear the words of this Prophesie Hear therefore diligently and write yea desire God to write what thou nearest in thy heart and when it is there read it over and over again by serious meditation Psal 62. 11. Object 4. Though I do read yet I cannot understand What profit is there in it then Answ So the Eunuch might say and did say How can I understand without a Guide But first this is an argument to thee against hearing it read as well as against reading thy self and so thou will shut out both Secondly Many things in Scripture thou mayest and doest understand Thirdly There are two reasons of reading the one is because thou doest understand the other that thou maist understand know therefore that reading what thou doest not understand with a desire to understand is a good way to have a Philip sent unto thee or to move the Lord to move thee to go to a Philip that so thou mayest understand yea Ministers are every where sent to help thee and cause thee by giving the sense to understand the reading And Fourthly If Christ know thou art desirous to know he will help thee to learn and that so as thou shalt see cause to say at last Lord now speakest thou plainly to me in thy Word and speakest no proverb John 16. 17 27. Object 5. But I come weary home with work Will you put me to reading then Answ First Our Saviour shews us that a Servant that comes weary from work is call'd to wait upon his Master before he eat and drink himself Luk. 17. 7 8. and that may teach us that we may not neglect rhe service of our great Lord though we come from the field weary Secondly Reading some part of Scripture is a work of another kind and may be accounted a recreation in regard of hard bodily labour Thirdly There is also a time after labour of refreshing in the use of the creatures by which nature may be so recovered as to be fitted for reading Fourthly He works very hard that will not read a Letter from his Friend from his Prince before he takes his rest If any say The case is not alike for such Letters as come to our hand day by day we have not seen before and therefore we read them without delay but having once perused them we do not still read them Now the Bible we read sometimes our selves and we hear it read often no need therefore to be ever reading it To this I answer that they that read the Book of God well and they that read it most will never make this objection for they know by good experience that the holy Scripture is so full and fathomless that every new reading of it with reverence and lifting up their hearts to God that he would open their eyes to see wonders out of his Word I say every such new reading of it brings a new light into the understanding a new heat into the heart and affections and puts a new life into an holy life As for those who know not this let them betake themselves to the diligent and dutiful reading of Scripture that they may at length know it And they that look upon reading as the receiving of their food will be ready to read often as they receive often the same sort of food The truth is Mens fasting takes away their stomack I mean it is their not reading that makes them unwilling to read for duties well performed bring in that delight which will make them still and make them easily performed To him that hath shall be given Luk. 8. 18. Lay aside therefore dear Christians all carnal excuses and do not use your Bible as you do your better clothes that is on the Lords-day and then lay it aside till the next Lords-day but look upon the words of Gods mouth as Job did that is as upon yea esteeming them more then your necessary food and that will be a motive to you to use it as you do your food to read ordinarily as you feed ordinarily that is twice a day though something may
or in what way may this Repentance be attained Answ By seeing what and how great our offences are by the Law and whom and how gracious a God we have offended by the Gospel whereupon ariseth through the grace of God for Repentance is his grant a true trouble and grief of heart for so great offences committed against so gracious a God look'd upon with the eye of faith which together with a real purpose of amendment for time to come is the sum of true Repentance 30. Quest How shall I know that I do truly and in an acceptable measure mourn for my sin Answ By three things First If I grieve for sin as I use to do for an outward cross or some lamentable loss Secondly if when I cannot reach that sorrow that I find in my self in outward afflictions I mourn over the hardness of my heart and am sorry that I can be no more sorrowful Thirdly if there be such a measure of sorrow as makes Christ precious and sin odious 31. Quest How shall I know whether I do really and stedfastly purpose amendment of life Answ I may know by this that I have steadfastly purposed to turn to God before the Sacrament if no perswasion be able to draw me away from God after the Sacrament or if there be any failing I find it to be extreamly bitter 32. Quest What is further required in us when we come to partake in the Lords Supper Answ A chief thing required is that excellent and necessary grace of Faith whereby being able upon good grounds to apply unto our selves the writing and promises of Gods Word summed up in Christ we may boldly come and take the Sacrament which is the Seal of the Promises that thereby we may be further assured and poslessed of all the good things which God hath promised 33. Quest What marks are there of this faith Answ Faith when it is exercised about Gods Ordinances works in the Believer First a longing after them Secondly a purifying of the heart that he may be fit for them Thirdly a great rejoycing in them 34. Quest Is there yet any other thing required that the Sacrament may be worthily received Answ In regard of men there must be Charity that as we meet together in one House and at one Table and eat together of one Bread and Body and drink together into one Spirit so we may be all united together in love yea be of one heart and soul Act. 4. 32. 35. Quest What special mark is there of this charity Answ Prayer for all shews love to all In particular for those who have wronged us formerly it will be great proof of our love if when we come to the Sacrament we can pray for them heartily 36. Quest What necessity is there of making it such a business to prepare for this Sacrament Answ Because they who through neglect of Preparation eat and drink unworthily eat and drink judgement and without repentance damnation unto themselves 1 Cor. 11. 29. And preparation is better then damnation 37. Quest But what on the other side shall men gain by it if they do thus religiously prepare themselves Answ Who so eateth the Flesh and drinketh the Bloud of the Son of God as in a spiritual manner every worthy and well-prepared Receiver doth he shall have yea he hath that which every man so much desires to have even eternal life Joh. 6. 54. CHAP. III. Of the Estimation due to the Ministers of Christ Considering the great dishonour that hath been poured upon Ministers of late I mean not only a rude reproach of their Persons such as there hath ever been by profane men but a deliberate and studied contempt both of their Persons and their Calling not only vomitted as it was wont to be out of the Tavern or Alehouse but vented from the Pulpit and Press and that by men professing godliness there will therefore be need enough after I have spoken of the Word and Sacrament to write something to reduce and compose the mindes of Christians to that reverence that is due to the Lords Officers who are by his appointment and authority to preach the Word administer the Sacraments and generally the persons to whom the dispensation of Church-Ordinances is committed For which purpose my work shall be only to open and treat upon one Text of Scripture which fully and powerfully sets forth the honour due from the people of God unto the Ministry and in special such as labour amongst them The Text is 1 Thess 5 12 13. And we besetch you Brethren to know them which labour amongst you and are over you in the Lord and admonish you And to esteem them very highly in love for their works sake In which words we have set down both Ministers office and Peoples duty The Office of Ministers is described and set forth in three things 1. They are such as labour which is principally in the Word and Doctrine 2. They are over the people of God that is it is their office to rule over them to w. t in the Lord which shews that it is by authority from the Lord and that it must be according to Gods Word and Will unto which all their ruling power whether in Doctrine or Discipline is to be conformed and thereunto to be confined 3. They are to admonish to wit for the better speeding of their work in the two former parts of their office that is Preaching and Ruling For 1. Teaching shews the right and the good way and then admonition is as a goad and a nail to hasten the Travellour and fasten the Truth in the heart of the Hearer Teaching informs and Admonition forms the minds and manners of the people of God to what is taught them from God 2. Ruling chargeth and presseth upon People the command of Christ with presenting and inflicting if there be a necessity of it Church-censures Now in this case admonition is of use to prevent rigor as Parents warnings are to prevent correction or to sweeten severity if it be not prevented by letting men know the good and gain that is in it as the sweet words of parents heal the stripes of children And lastly it serves to procure the better success to any severer course John 5. 14. 2 Thess 3. 15. Of the Office of Ministers I shall say no more but to make the better way to peoples duty must needs grant that if a Minister perform not takes no care to perform makes no conscience of performing these parts of his office then though honour be alwayes due to his calling yet he deprives himself of that honour which otherwise would accrue and be due to his person in reference to that calling for the honour is tied to the well-performing of the office The Elders that rule well are they that are worthy of
double honour There 's a sad saying for bad Ministers and that is that they are made contemptible and base before all the people by the Lord of Hosts himself I shall now somewhat more largely insist on the duty of people towards Ministers which is 1. more general viz. to know them 2. More particular so to know them as to esteem them very highly in love for their works sake This precept of knowing the Lords labourers may be laid open in three particulars 1. know them with observation 2. with approbation 3. with imitation First know them with observation or with good consideration for they are said not to know that do not consider first God sayes They regard not they consider not and then they have no knowledge so that this knowledge hath in it a considerate taking notice of those that labour in the work of the Ministry As to name some particulars there should be an observing of their calling doctrine and carriage 1. Of their calling for a right and religious respect to Ministers is founded in knowing and observing that God hath called them to an office distinct from all other offices and which it is not lawful for any to meddle with but such as are duly called To omit other parts of a Ministers calling it were well if it were known That the preaching of the Word belongs to them only yet I shall not deny but that in some extraordinary cases as in time of persecution and when Ministers cannot be had and on some special occasion as for tryal of those that are towards the Ministry and with some extraordinary caution that is there being hearers able and appointed to judge of what they speak I say in such cases something may be granted and there may be some allowance to speak in publick given to persons uncalled or not yet called But ordinarily and when there is a setled state of things a Ministers calling is distinct from all other callings as to the matter of publick preaching as appears evidently by those Scriptures which present the preaching of the Word as the principal and most considerable part of a Ministers work for to them it is that Jesus Christ who hath all power given him giveth out power and commission to go and teach as well as administer the Sacraments so that others may no more teach as Gods officers do then baptize yea Paul saith Christ hath sent me not to baptize but to preach the Gospel that is not chiefly to baptize for otherwise the Apostles were both to teach and baptize but Preaching was their chief work And the name of those whom Christ hath given to his Church for continuance are Pastors and Teachers that 's their distinct office all Saints are not such but there are some such for the perfecting of the Saints and the work of the Ministery so that their work lies in teaching they are men that labour in the Word and Doctrine that 's their great business And to them the Word of reconciliation is committed not to all nor any other unless they can prove themselves the Lords Ambassadors Against this it may be objected That Christians also are to teach and admonish Unto which I answer 1. That it doth not appear in Scripture that it is committed to them to declare all the counsel of God to the people of God which yet is a Ministers work Act. 20. 27. Nor can they be ordinarily able to do it being not educated to it and having or being such as ought to have other callings so that they cannot give themselves wholly to this work as a Minister is bound to do and therefore cannot sufficiently and constantly perform it especially considering that when it comes to be looked upon as a common priviledge to appear in publick teaching the more insufficient will step up first 2. Nor is it any where required of private Christians to open and apply Scripture to a Congregation met together for the solemn worship of God for then it were a an in them not to do it and would cast many under a great and long guilt 3. Though they may and ought to teach as it is a Christian duty yet they neither may nor can preach with Ministerial authority and as in Christ's stead because they be not Ambassadours they have no call to it nor commission for it And others being commanded to whom it appertaineth even that excludes them It may be said It pertaineth not to thee O private Christian though a King Thou art not separated from the Congregation of Israel to preach to a Congregation If it be said That they profess they preach only as gifted Brethren and challenge not to themselves the calling and authority of Ministers To this I answer That notwithstanding this there are two evils attend their preaching a loss and a danger 1. There is a loss in it if there be any in office to teach and that because they have no such promise of direction assistance and blessing as called Ministers have for doing good to those to whom they speak so their heaâ—ers are losers 2. And a danger also for if they happen to deliver any thing unsound as such divers times do either through ignorance or faction then common hearers as we see by sad experience in these late times will be more ready to receive an Error from them then a Truth from a Minister and when they have received it they do so eagerly run away with it that there will hardly be any prevailing means to get it out For such is the corruption of nature and so doth Satan put on because it makes for his Kingdom that an uncalled person is by many better accepted then one called and the novelties and curiosities which such use to vent take more with them then the solid doctrine and plam and saving truths delivered by the Lords Messengers But may some say It is not good that the Church should want the benefit of their gifts I answer That besides the making use of them in their Families a duty I fear too much neglected by those that are forward to shew themselves in publick they have further liberty and opportunity to exercise them in Christian meetings and conferences And yet there also is a danger for weak Christians that have honest hearts are soon missed by men high in their parts but not right in their judgement nor low in their hearts if there be not Ministers or others sound in the faith present in the meeting to prevent infection Unto this I add That if there be indeed any private Christians that are eminently gifted the Press is open though the Pulpit be shut Thus far of the first thing that is of knowing Ministers with a knowledge of observation in regard of their calling wherein I have been more large because of the experience we have had
in preaching and withal a just and holy man and of known integrity in his life But notwithstanding all his high esteem of him he had so little love to him that he cut off his head at last for he could not abide him as an Admonisher Luk. 3. 19. Honour on such grounds as these as that which is given out of fear rather then love and good will may as Ambrose saith be beneficial for the present to him that receives the honour he may be encouraged by it and it may be some advantage to him in his work but it will never be profitable for the future to him that gives it All done out of by-ends is like Hypocrites alms all the reward is here a man loseth his end if he think to have it rewarded at that last and great day 2 Tim. 1. 18. True estimation is like that of Jonathan who had not only high thoughts of David but loved him also as he loved his own soul Now they who esteem out of love will do it heartily fully and constantly 1. Heartily for If I can say one loves me truly I can say also his heart is with me 2. Fully Love gives good measure and saith Whatsoever thy soul desireth I will even do it for thee 3. Constantly for love cannot leave off Ruth 1. 16. Cant. 8. 6 7. Is not the doctrine of the Gospel an amiable doctrine let the Teachers therefore be amiable and account their feet beautiful They never loved God that do not love his Word Nor his Word that do not love his Work Nor his Work that do not love his Workmen All this appears in Ahab who being a man that did not love the Lords true Prophets nor their Work nor Gods Word is therefore declared by God himself ungodly and one that hated the Lord 2 Chron. 19. 2. 3. The reason and ground of the Estimation which is for their works sake This is the great and the good reason of respecting Ministers Hence Paul speaking of Timothy saith He worketh the work of the Lord as I also do let no man therefore despise him This is the more considerable because divers seem to esteem good Ministers much when as it is not from love so neither is it for their works sake For It may be 1. For fear and to comply with them when the times and present Powers favour them or when it is some other way dangerous to disdain them so Haman did Mordecai the greatest honour for he durst do no other so the Devils give Christ fair words for fear of torment before the time And that great testimony of the unclean spirit mentioned before might be given either to make their doctrine the more suspected because they had the Devils testimonial or else to flatter with the Apostles for fear they should marr his market as they quickly did Thus that third Captain fell upon his knees before the Prophet Elijah for fear of losing his own life and the lives of the fifty with him 2. For their better grace because some good Ministers of great parts have a general fame and are had in honour with the people so that if they favour them also they shall be the better thought of No marvel if many of the Pharisees came to John's baptism for Jerusalem and all Judea went out to him Mat. 3. 5 7. 3. Out of civility and courtesie so men use to invite the Preacher to dinner which is an argument of respect and thus Simon the Pharisee none of the worst it seems nor of the best desired Christ to eat with him Luk. 7. 36. 4. Out of zeal to this or that Opinion which makes men extol that Minister that maintains it There 's much estimation in a way of faction Thus when there arose a distension between the Pharisees and the Sadduces Paul having declared himself to be a Pharisee the Scribes that were of the Pharisees part arose and took Pauls part and present him as a man to whom haply a Spirit or an Angel had spoken and consequently such a person as to whom if any offer violence he shall be found to fight against God Thus they that hated Paul to the death plead for him because he stood for that which they held and contended with the other side about 5. Out of malitious subtilty to draw something from a good Minister by flaâ—tery and fair words that will hurt or undo him Thus the Pharisees speak highly of Christ Thou art true teachest the way of God in truth carest not for any man not because they meant to commend him but to catch him for if he say Tribute is to be paid he shall be looked upon as a berrayer of the liberty of his Countrey and be hated of the people If he deny the payment then they have him in Caesars trap 6. Out of a private grudge against some zealous Minister or faithful Pastor who desires the good of his hearers rather then their good will and therefore deals plainly and roundly with them that they may be reformed and saved In this case hypocrites pay in full to Paul in their honour that they may rob Peter that is they commend the Minister of some Parish near them or one eminent in the County that they may the better rebel against and debase their own Pastor or some other that preaches among them and cometh closer to them then they are willing of Thus the Jews magnified Abraham Jacob Moses but the use of it was to cast a slur upon Christ himself And some speak highly of dead Ministers to lay low the living In brief carnal men as one observes can never esteem Ministers in love as they should because their work that should procure them honour works with corrupt men to their dishonour But to speak now on the other part The Lords Labourers are to be honoured for their work sake and that because it is work and such a work and their work First it is a work And in any good work men diligent and laborious have been still esteemed Hence Pharoah enquires whether Josephs Brethren be men of activity for then he will make them rulers over his Cattel And Jeroboam being observed by Solomon to be industrious or one that did work he was therefore made Ruler over the charge of Joseph Secondly It 's a worthy work fair honourable not a vulgar but an eminent work This appeareth three wayes 1. By the Author and end of it It is from God and for God From God as the Author It 's he that brings men nea to himself to do Tabernacle-work And the Commission of Gospel-Ministers is issued forth out of Christs own Charter unto whom all power is given both in Heaven and in Earth Mat. 28. 18 19. And it is also for God as the end of it when David would set out the work of the Temple and
speak honourably of it It 's a great work saith he for it is not for man but for the Lord God such is the work of the Ministry it is to bear the name of God before the children of men and by sowing the seed of the Word to be instruments of bringing forth those fruits of righteousness that are for the glory of God Luk. 8. 15. Phil. 1. 11. Col. 1. 6. Thus is God the Alpha and Omega of the Ministers Office 2. By the subject matter of it for the work of a Minister of the Gospel is to preach the high hidden and manifold wisdom of God and that among those that are perfect who alone can receive are capable of such heavenly mysteries It is to preach the unsearchable riches of Christ In sum It is to preach Christ that mens eyes may see that King in his beauty This is Angels work Luk. 2. 10 11 14. yea Angels wonder and sweetest study Eph. 3. 10. 1 Pet. 1. 11 12. 3. By the object of it as to men and that is their everlasting salvation 1 Tim. 4. 16. Obad. v. 21. How did men honour in the Old Testament their temporary Saviours How have men still honoured Physitians and bodily Saviours Hence Paul was honoured with many honours Act. 28. 10. If they be thus esteemed out of the principles of nature that save mens lives how much more should they be reckoned of out of the principles of grace that are Instruments to save mens souls unto which soul-salvation bodily cures do but hold the Candle to shew in a small degree how great it is as we see our Saviours own bodily healings which were but obscure expressions to mens sense of his soul-healing vertue Mat. 8. 17. Thirdly It 's their work that is besides the work and worth thereof they are called to it If others uncalled to that Office do the work the honor is not due it appertaineth not to them any more then the work doth Who commends a busie body in other mens matters But if they be duly called and the Word of Reconciliation be committed unto them as the Lords Ambassadours then they are to be highly esteemed both because of the work and the right they have to administer it All this is cold comfort for such as are call'd to the Ministry and yet are careless of doing their Office for the worth is joyned to the work and the doing of the work insomuch that Idol-shepheards fall under the most heavy and dishonorable judgements And unsavoury Salt is neither fit for the land nor yet for the dunghil when it hath once lost its savour it is thence-forth good for nothing but to be cast out and trodden under foot So great is the infamy of Ministers that are the Salt of the Earth when they are quite destitute of Ministerial vertue Mat. 5. 13. Luk. 14. 35. Yet let all take heed of contemning the Office because of the person say not if you see some or many bad These be your Ministers But so manage the dis-estimation of ill-deserving Ministers as alwayes to preserve the estimation of the ever-honourable Ministry Having thus opened the Text I shall shut up all with an earnest Exhortation to Christians to make conscience of performing the duty which it doth so manifestly and fully mind them of In this Exhortation because our desire is not to have an estimation forced but flowing from light and love I shall therefore speak in the Apostles language We beseech you Brethren know those that labour among you and are over you in the Lord and admonish you Know them 1. As the great gift of Christ who when he ascended up on high gave gifts unto men Amongst the rest he gave some to be Pastors and Teachers to continue to the end of the world Not only the abilities of Ministers are Christs gift to his Church but their Office according to the old Prophesie I will give you Pastors Let none therefor call in question the wisdom or love of Christ as if he knew not what was best for his Church or were loth to give it but prize the gift for the Giver and consider how much they are like to stead you whom he hath left in his stead Christ is the great gift of God and Ministers the great gift of Christ 2. As Ambassadours for Christ in whom God is pleased to treat with you and by them in Christs Name to offer conditions of peace unto you yea God doth as it were beseech you by us to accept of his terms and to be reconciled to himself Unto Ministers is committed the Word of reconciliation that you may enjoy and be happy in the work of reconciliation O How beautiful to a sin-sick-soul that labours under the sad sense of Gods anger are the feet of them that preach the Gospel of peace 3. As your great comforters in your most grievous afflictions It is the misery of misery that there is no more any Prophet but though the Lord give you the bread of affliction and the water of affliction and your Teachers be not removed into a corner but your eyes behold your Teachers how great cause is there to say Blessed are your eyes for they see and your ears for they hear Mat. 13. 16. The sight of Christ in the Gospel-Ministry makes believing souls not only desirous to depart out of the world in peace but willing to live in the world in trouble Phil. 1. 24. 4. As your soul-guard and defence against false Teachers who like subtile Foxes deceive first and like grievous Wolves devour after A Minister is an Over-seer that people may not be over-seen and over-reached by Church-cheaters that by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. even as of old the Serpent beguiled Eve 2 Cor. 11. 3. 5. As the Charers and Horsemen of Israel as your Life-guard and the best Militia of the Nation who do not only prevail in the behalf of a weak Church over every Amalâ—k and so procure their peace but so wrestle as to prevail with God it is not hainous to say over God Hos 12. 4 in the behalf of a sinful Church and so obtain their pardon How often had Israel been burnt up by the fire of Gods anger had not Moses stood in the gap and the Ministers of the Lordwept and prayed between the Porch and the Altar The last and best refuge is Go to Isaiah Isai 37. 3. 6. As the Angels of the Churches and the glory of Christ 2 Cor. 8. 23. Yea the Galatians did not over-do their fault was to give over when they received Paul as an Angel of God even as Christ Jesus Gal. 4. 14. O how far short do Ministers now come of Paul which makes us tremble to speak of these high things but yet the Gospel-Ministry being for substance
was at first fixed on the seventh from the Creation because that was the day set a part to be the Lords Sabbath for that first age of the world I grant also that Gods resting is brought in as a reason of the Commandement But then the question is Wherein the force of that reason lyeth To which I say that it is not brought in as a reason of resting on that individual and precise day wherein God rested save only under this notion and consideration that it was the day at that time and for that first world appointed of God to be his Sabbath For it is not a cogent or inforcing argument We must rest one day in every week and never work more then six because God rested the last day of the week but this is a strong and convincing reasoning We must rest one day in seven perpetually and work but six because God our great Lord and Maker did only work six dayes and make the remaining day which was then the seventh in order a Sabbath holding forth that his example for our imitation I shall say this over again in some other words more fully to open my mind and the matter in hand and therefore express it thus The argument drawn from Gods Example is not for the same day that is for that very seventh wherein He rested determinately as if it reached and extended it self to no other day in the week but it is for a seventh or for the day wherein God rested as a seventh comparatively that is in relation to his six working dayes and therefore they are compared together both in the body of the Commandement where it is said Six dayes shalt thou labour but the seventh is the Sabbath and in the conclusion wherein it is not barely said God rested the seventh day but it is brought in with this In six dayes the Lord made Heaven and Earth that is ended his work and rested the seventh Sanctifying that day as his Sabbath for those times and therein any other seventh which Himself should appoint for his Sabbath in after-times for any other day of the week may be called the seventh day as it is set against six working dayes To conclude the reason is not for that peculiar portion of time wherein God rested as if God meant no more but to reason men into the observation of that seventh day for then the fourth Commandement is gone or else the Saturday-Sabbath is to be observed still but it is for the proportion of time that is for a weekly day or one day in a week and for the portion and particular day only according to Gods appointment which appointed time to the Jews was Saturday to us now it is the Lords day Of the Christian Sabbath-day or the Lords-day HAving spoken thus far of the Sabbath in general and in its common nature or of the Christian Sabbath as a Sabbath I come now to speak of that particular day which we call the Christian Sabbath that is the first day of the week about which this great Question ariseth Why should this day be so much stood upon when we find not in Scripture when we find not in all the New-Testament any divine Institution of it In answer unto this I shall be brief both because I have been so large already and because others have written so largely and so convincingly concerning the Lords-day and the divine Institution thereof with a full answer to the Objections made to the contrary yet it being needful to say something and other Books not coming to the hands of all I shall endeavour to give some satisfaction to Christians as to the former Proposal in the ensuing particulars Answ 1. It hath been declared before that the proportion of time that is the observing of a Sabbath weekly or one day in seven is required of God in the fourth Commandement wherein also hath been shewed the manner how it is to be observed and that we are not to spend it as we do the six working-days in our ordinary and earthly imployments but in religious Exercises as a day of holy rest to the Lord. I mention this though it be not so proper to the question yet as pertinent to it for if it be once granted that by the Commandement of God himself one day in a week must be kept as a Sabbath it will quickly be found that the Lords-day will make the best plea for that priviledge But I go on Answ 2. As to the portion of time and the particular day about which the question is moved to that I answer That a thing may be said to be commanded of God two wayes 1. In express words as if it should be said I require all men to observe in the time of the New-Testament the first day of the week for my Sabbath We do not say that the Lords-day is thus commanded to be observed as a Sabbath 2. By necessary collection or collation and comparing one Scripture with another and so a divine Command and Institution is divers wayes gathered and by strong arguments and consequences concluded as our Saviour proves the Resurrection and as it is proved that there was a Precept for Sacrifices before the Law and before any such Precept is found because God accepted the Sacrifice offered by Abel which shews it was not Will-worship but Word-worship that is guided by a word known to them though not revealed to us After this manner and by sound reasoning from things revealed in Scripture the divine Institution of the first day of the week for the Christian Sabbath sundry wayes appeareth Namely by these ensuing Evidences 1. A divine ground and foundation of setting apart that day in special and above all other dayes for that use and that is the divine work of raising up the Lord Jesus from the dead As the first Sabbath had its rise from the work of Creation and Gods resting on that day as the fourth Commandement declareth so hath the New-Testament-Sabbath its rise from the work of Redemption and our Saviours rising and resting when that work was finished wherein we may be the more confirmed because the Scripture so highly extolleth our Saviours Resurrection that being the great thing which the Apostles in their Preaching were to stand upon Act. 1. 22 and did stand upon and stand for Act 3 4 as that without which all Preaching and Faith is vain and the Apostles would be found false Witnesses who made it their business to publish and testifie it Declaring the promise to the Fathers to be fulfill'd in raising up Jesus again as it is written in the second Psalm Thou art my Son this day have I begetten thee that is That was the great day like the day when the Crown was set on David's head wherein notwithstanding all his humiliation in his life and death He that was made of the seed of David before was declared to be the
to look upon Singing of Psalms as the Soul-support of David the sweet Psalmist of Israel in all his afflictions As the Cordial of wounded Consciences As the holy Fire to enkindle heavenly Affections As the Perfume of Prisons the Musick of Martyrs yea the work and pleasure of Saints and Angels in the Paradise of God And then how will they how can they neglect it After all I shall put down those short Prayers which I mentioned before when I spake of the duty of Family-Prayer but have thought it fittest to place them here that the Treatise might not be interrupted and that such as need them might more easily find them I say such as need them for they are framed only for the help of weak and well-minded Christians that would pray in their Families if they knew how And these Forms are put down not to tie them as if they should use no other or needed no more but to teach them that by this assistance they may set upon this duty and do something in it and by doing a little at first may be able to do more after and most and best at last A Family-Prayer for the Morning FAther of Mercies and God of all Comfort All thy works praise thee and thy Saints bless thee of that number we that are here before thee desire to be and therefore come into thy presence to acknowledge that all the good we have cometh from thee and therefore that all our praises are due unto thee Help us we beseech thee in an acceptable manner to pay this debt and to perform this duty of Thanksgiving wherein in the first place we wonder at the riches of thy free grace whereby thou hast been pleased from all Eternity to elect and choose a company of the sons and daughters of men for thine own portion fore-ordaining and appointing them to Grace here and to everlasting Glory in Heaven And we bless thee exceedingly for any testimony we have that we are in the number not only of the called which are many but of the chosen which are few We praise thee also for creating us after thine own Image and giving us life and breath for How could we have had an everlasting well-being hereafter if we had not had a being here But amongst and above all we give thee all possible thanks for that great and admirable work of Redemption wrought by the Lord Jesus Christ for the Salvation of Mankind utterly lost and undone in and by the sin of our first Parents whereupon it is come to pass that whereas at first we were made righteous now there is none righteous no not one but our Understandings are full of darkness our Consciences of deadness and defilement our Wills of perversness our Affections of distemper our Conversation of disorder yea every way we carry about with us naturally abundant matter of condemnation nor can Men or Angels help us but blessed be thy Name O God that thou hast been so pitiful and of so tender mercy as to lay help upon One that is mighty and that is able to save to the uttermost those that come unto God by him O How many be there that neither have nor hear of this mercy Great is thy goodness therefore which we do with all our hearts acknowledge that we live in thy Church and therein enjoy those lively Oracles and Ordinances wherein as all other truths necessary to Salvation are made known unto us so more especially the Doctrine and benefit of the great work of Redemption is fully revealed and freely offered and that with all powerful motives to perswade our hearts to accept of that gracious offer for our own good yet considering how many there are in the Church unto whom the Lord Jesus may say I would and ye would not we cannot but reckon it a singular favour that any grace is bestowed on any of us by the means of grace vouchsafed unto us and for any gratious change which thou hast wrought in us for it is God that worketh in us both to will and to do of his good pleasure But besides all these our hearts are glad our glory rejoyceth and our tongues that should be our glory by setting forth thy glory do with all our hearts praise thee for the unconceiveable glory and happiness reserved in Heaven for all those who through the abundant mercy of the God and Father of our Lord Jesus Christ are begotten again unto a lively hope through the Resurrection of Jesus Christ from the dead which assureth us that all is done and suffered which was necessary to keep us from being undone and to recover us unto a state of perfect blessedness Mean-while we confess unto thy praise O thou that inhabitest the praises of Israel how good thou art unto us even in this present evil world in that we have the benefit of our Understandings Senses and Members which divers want and of Health Liberty credit maintenance success in business recovery from sickness vouchsafed to us above many other of thy dear Servants We bless thee for preserving us in so many dangers for removing so many of our fears for granting so many of our desires and for not granting what we have desired amiss We praise thee for watching over us by thy good Providence from time to time in particular for the late mercy of the night past and the new mercy of the present morning for we are less then all thy mercies then a nights rest or a mornings refreshing yea our sin and unworthy walking before thee is such which here we freely confess unto thee as that it were just with thee that all thy favours should be turned into frowns and that thou shouldest do us hurt and consume us after thou hast done us good But with thee there is mercy that thou mayest be feared Let us have occasion to fear thee reverence thee and admire thee and to say Who is a God like unto thee how incomparably good is our God by pardoning the transgressions and continuing the comforts of such sinful and worthless creatures as we are Let it ever repent us O Lord of our ill dealing with thee but let it never repent thee of thy gratious dealing with us This day in special let thy goodness towards us appear in keeping us from any evil thing to which we shall be more inclined or more tempted and in making us ready to and able for every good word and work to which of our selves we shall be more unable indisposed and unprepared or wherein by tentation we shall be more hindred Guide us O Lord in the right way and therein Guard us let us undertake no business but what thou approvest and in that do thou bless and prosper us especially we humbly crave thy protection all the day in those works and wayes wherein there are more dangers and hazards Preserve us we beseech thee from
should have been notes well yet all outward duties lose their end and their estimation yea they serve as sad witnesses against them that use them most if the reality of Religion and the power and exercise of grace doth not appear in their conversation for The exercises of Religion are for the exercise and are not to be performed much less to be rested on in stead of Godliness but to nourish Godliness and to stead us in the way of Holiness When Paul plants and Apollo waters the Lord give the increase And so sanctifie unto you these poor labours that thereby one cubit may be added to your spiritual statute May I attain that end and obtain your earnest prayers for the passing of the little remainder of my pilgrimage here in fear and faith and faithfulness you will abundantly recompence him who is and shall remain Yours sincerely in the service of the Gospel as long as God shall think fit to imploy so unworthy a servant William Thomas The Contents of the several Parts and Chapters of this Treatise The First Part. Of Christian-Duties CHAP. 1. A Call to Reading of Scripture Which is urged 1. FRom Scripture-Commands pag. 1. 2. From Scripture-Reasons drawn from the end nature use and profit of the written Word of God 5. 3. From Scripture-examples and the efficacy of that duty 8 4. From that blessedness whereunto the Reading of Gods Word is Gods way 11. 5. By answering Objections made against it 11. to 16. 6. By two motives provoking to it 18. CHAP. II. Instructions about the Lords Supper Wherein 1. Reasons of sollicitousness for Sacrament-Preparation are rendred viz 1. Imitation of the antient Church 21. 2. Christs strict command for it ibid. 3. The distinction of that Sacrament from other Ordinances 23. 4. The judgement of the Church of God 26. 2. A short Catechism followeth of the general grounds of Religion 32 3. A larger Catechism is added concerning the Lords Supper 37. CHAP. III. Of the Estimation of Ministers Where the Scripture on which it is grounded to wit 1 Thess 5. 12 13 is 1. Recited and explained briefly 2. More largely insisted on by declaring how Ministers are 1. To be known in their places viz. by a knowledge 1. Of Observation 48. to 52. 2. Of Approbation 3. Of Imitation 2. To be esteemed viz. 1. For the degree very highly set forth in seven Evidences of it 53. to 56. 2. For the nature and quality of it in love 57. 3. For the ground of it for their works sake Where is shewed 1. That men seem to esteem Ministers when it is neither in love nor for their works sake 59. 2. What reason there is why they should be esteemed for their works sake pag. 60. 3. The grounds and motives to this estimation 63. to 68. CHAP. IV. Of the Lords-day Sabbath Where 68. 1. The Scripture chosen to treat upon viz. Neh. 13. 17 18. is 1. Vindicated 69. 2. Explained 2. The Sabbath-subject is treated on in general And therein three things handled 1. The Rest required on the Sabbath and why and with what allowances 72. 2. The thing intended in that Rest viz Holiness both in publike and private duties 75. 3. The extent of the Rest and Holiness viz. for a whole day notwithstanding Objections 81. 3. How the fourth Commandement is in force for observing one day in seven for ever is declared with objections answered 85. to 92. 4. The Lords day is proved to be of Divine Institution 92. to 97. 5. An Exhortation is annexed for the due esteeming and observing of the Lords-day-Sabbath urged From 1. The necessity of it 97. 2. The commodity 100. 3. The commendation 102. to 105. 4. The judgements of God on Sabbath-profaners 105. to 108. 5. The blessing of God on Observers 108. to 118. 6. A conclusion inciting to Lords-day-love 118. to 131. The Second Part. Of Family-duties CHAP. I. Of Family-Catechising And therein 133. 1. Several Texts of Scripture in the Old and New Testament are brought to prove it And the common objection of taking Gods Name in vain by Catechising little Children is answered 137 2. Arguments are added to confirm it As 1. The necessity of it 144. 2. The profit both in regard of 1. Children 146. 2. the Church of God 148. 3. And the motives to perswade to it viz. 1. Examples of godly Parents in Scripture 149. 2. The benefit of children 152. 153. 3. The profit of Parents themselves CHAP. II. Of Family-Prayer Where there is p. 155. 1. Proofs for it and the establishing of it 1. On Scripture-grounds in four Propositions viz. 1. The general doctrine of Scripture binds in all particulars rightly deduced from it Which Proposition is 1. Confirmed by divers instances 157. to 160. 2. Made use of by reciting general Scripture-grounds for Family-Prayer viz. 1. Gods greater glorry 161. 2. Our greater good 162. Wherein an Objection is answered drawn from the incapacity of several Members of Family for that duty 163 164. 2. Approved examples of Scripture are binding in those things wherein the case is alike whereof use is made by reciting and illustrating divers Scripture examples tending to the confirmation of Family-Prayer 165. to 168. 3. Every Promise of Scripture contains in it a virtual command 168. 4. And every Threatning a real prohibition of the thing threatned which is made use of by opening that Scripture-threat Jer. 10. 25. 169. 2. On Scripture reasonings viz. Because 1. God requires Society-service as well as single 172. 2. There are many common concernments of Families that require joynt Prayer 173. 3. The persons neglecting and causes of the neglect of this duty are both sad 174. to 177. 2. A declaring of the time to be allotted to it Where is shewed that it should be 1. Every day 177. 2. More particularly Morning and Evening 179. CHAP. III. Of Family-Repetition of Sermons Where are laid down 182. 1. Grounds of Scripture for Sermon-Repetition The first Scripture Jer. 36. 2 6. where writing Sermons as an help to Repetition is argued for 182. to 187. The second Scripture Col. 4. 6. 187 2. Reasons thereof 1. In General 188. 2. More Particularly in regard of our selves and others 189. CHAP. IV. Of Singing Psalms namely in Families Wherein 192. 1. Objections against Singing of Psalms are answered 192. to 195. 2. The Exercise it self is pleaded for 1. More generally from Scripture which 1. Declareth it to be necessary and profitable pag. 195. 2. Giveth rules that it may be profitable 3. Sheweth it to be used in Christian Meetings 2. More particularly and with respect to Families 1. Because the use of it is so profitable 196. to 199. 2. No where limited to Publike Meetings 3. Confirmed by our Saviours example 4. Called to by Family-mercies 5. Justified from Ephes 5. 18 19. Â 3. With Reasons annexed it being an Exercise 1. Making much for the glory of God 2. For the spiritual profit of right Performers For it is an Exercise 1.
Teacching 199 to 202. 2. Quickning 3. Comforting 3. Commended to Christians in way of Exchange for all other delights 202. 3. Some advice is given that singing may be more profitable viz. 1. By marking the matter of the Psalm while it is singing 204. 2. By conferring of it after ibid. 4. Lamentation for the neglect and negligent performance of this duty with a close quickning thereunto In the close 204. to 208 A Family-Prayer for the Morning 209 A Family-Prayer for the Evening 214. A shorter Prayer for the Morning 220. A shorter Prayer for the Evening 224. Prayers for Children for Morning and Evening 228. to 231 ERRATA PAg. 4. marg r for c. 4. read c. 5. t read Job 10. 34. And u dele p. 6 m. b r. 1 Thess 5. 27. p. 7. line 11. r. Gen. 18. 19 m. a r. 2 Tim. 3. 15 16. p. 13. l. 14. for marks r. mark l. 22. r. Act 8. 27. p. 16. l. 27. r. Joh. 16. 19 29. p. 19. m. g r. Job 24. 17. p 20. l. 26. for we r. you p. 25. m. h r. Lam. 3. 51. p. 29. l. 34 for discerning r. not discerning p. 36. m. r r. Matth. 25. p. 37. l. 25. for Ordinance r. Ordinances p. 61. m. c r. Gen. 47. 6. p. 69. l. 21. r. more generally p. 79. m. g r. 1 Pet. 2. 2. h 1 Pet. 2. 1. p. 80 l. 7. for him r. them p. 90. l. 12. for sixth r. six p. 116. l. 7. put out not p. 143. l. 24. put in and of Chapters read c. p. 159. l. 32. for risled r. ruled p. 160 l. 17. r. in a manner p. 165. l. 3. put in meerly because c. p. 171. l. 7. r. particular Housholds p. 180. l. 19. for in r. at p. 181. l. 23. for and r. I p. 188. l. 18. for nourishing r. nourisheth p. 199. l. 22. for was r. as The Preface IT is one of those faithful and joyful sayings of Scripture that are worthy of all acceptation that Godliness is profitable to all things having the promises of the life which now is and that which is to come But then we must consider that as Godliness hath the Promises so the Promises will have Godliness and bind those that have them to cleanse themselves from all filthiness both of flesh and spirit and to perfect holiness in the fear of God The promoting of this Holiness is the purpose of this Treatise which propoundeth recommendeth and pleadeth for divers such Christian and Family-duties as are the wayes and means appointed of God for the improving of godliness Thereunto the Reading of the Word which in the first Part and place is mentioned much availeth because the Doctrine of the Word is the Doctrine which is according to godliness it is the ground and guide of godliness As also an often and prepared receiving of the Sacrament of the Lords Supper the spiritual nourishment whereof is for the growth of Godliness The Ministry likewise makes much for Piety for that 's the School of Godliness And the religious observing of the Lords-day-Sabbath for that 's the support of the Trade of Godliness as Market and Fair-dayes are of ordinary Trading The four Houshold duties described in the Second Part aim at no other but the very same end that is the advantage and advancement of Godliness For By Family-Catechising Godliness spreadeth By Family-Prayer it and every thing else prospereth By Repetition of Sermons as by whetting it is sharpened hath a better edge And by singing of Psalms it is sweetned for thereby not only the heart is more holy but all other good exercises and assistances of godliness are less heavy I hope therefore that they that look after godliness and in vain do they look for heaven who look not after it will accept of these Helps for albeit I willingly grant that some of these means of godliness may be used by those that are not truly godly Hypocrisie being the Ape of Sincerity yet I may boldly affirm on the other side that all that are truly good will be afraid to omit them and none but they can well use them Joh. 15. 5. I shall not detain the Reader with a longer Preface having said so much already in the precedent Epistles but hasten to that which comes first in order to be handled The First Part. CHAP. I. The sum of this Chapter is nothing else but A Call to Christians c. as in the next page PART I. CHAP. I. A Call to Christians to the Reading of Scripture IT is a true and a useful Observation that Every man hath as it were two men one inward the other outward The inward man is the Soul made after the Image of God The outward man is the Body made out of the dust of the Earth These two men live and subsist by a different nourishment the body by receiving natural food the soul by reading and receiving the Word of God which goes in Scripture under the name of Nourishment for it speaks of being nourished up in the words of faith and of good doctrine He that neglects the nourishment of his body neglects himself and his life he that neglects the nourishment of his Soul neglects his God whose Image shines most especially in the Souls of men Shall we take so much care of the body which is to be laid in the Grave and devoured of Worms and suffer the immortal Soul as the basest Slave to pine away for want of the food of the Word of God That you that are of my charge wherein also I speak to every other Christian Reader may not be guilty of so unreasonable a sin I shall endeavour to stir you up to the reading of the Soul-sustaining Word of God by setting before you both Scripture-Commands and Scripture-Reasons perswading and pressing you thereunto 1. Scripture-Commands Reading Scripture is injoyned on Magistrates Ministers and all Christians generally First on Magistrates For this is the charge recorded in Scripture concerning the King When he sitteth upon the Throne of his Kingdom he shall write him a Copy of this Law out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the dayes of his life Object That Command is for the Kings not for me Answ 1. It 's more wise to say If a King must read the Law whose imployments are so many and weighty then I much more who may gain time better 2. Wheresoever a command is confirmed by a general reason that binds all there the command it self hath a general binding force and reacheth as far as the reason doth Now the reason of the Kings reading the Law is of that nature for this it is That he may learn to fear the Lord his God to keep all the words of the Law and the Statutes to do them that his heart be not lift up above his brethren which
several Churches if it were not the duty of Christians to whom they wrote to read them Hence the Apostle Paul after he had written to the Ephesians speaks thus Whereby when ye read which shews they were to read ye may understand my knowledge in the mystery of Christ Unto this purpose the same Apostle otherwhere saith When this Epistle is read among you cause that it may be read also in the Church of the Laodiceans and mark what follows and that ye also read the Epistle from Laodicea Now it 's true that those Epistles were to be read before the Churches in their publick meetings but for the same reason for which they were to be read to them they were if they could have them in private to be read by them that is that they might the better make use of them Of this nature also is that other Scripture wherein the Apostle chargeth the Thessalonians that this Epistle be read to all the holy brethren whence Calvin observes that the Papists are more stubborn then the Devils because by so high an adjuration they will not be charmed from forbidding the People the reading of Scriptures Secondly The nature of this writing is such as strongly requires the reading of it for what is Scripture but a Letter of the Creator to the Creature Hos 8. 12. When Adam sinn'd saith Austin we in him were cast out as exiles into this world Accordingly David saith I am a stranger upon earth Heaven is our Countrey from thence Christ the Essential Word hath in these last dayes come to us and from thence God hath still sent and a long time written his Letters to his Church and People Now the law of friendship imposeth upon every man the reading of a friends Letter and duty and loyalty exacts from every Subject the reading of the Letters of his Prince and the highest duty the reading of the Letters of the highest God Many in these dayes are eager I mean a great deal more forward then fit to receive the Token that is the Lords-Supper who are careless of reading the Letter with which that token is sent and to which it is annexed Now to contend in a stomachful way for the Token and to be altogether remiss as divers such are in reading the Letter is not only an unkind thing but unreasonable for the Letter directs to the end and the profitable use of the Lords tokens that being well used they may be truly love-tokens to us when otherwise a Sacrament may be like Judahs pledge a condemning token I speak not this to diminish the sincere desires of any to the Sacrament but to kindle their desires to the Word that by the reading and observing thereof they might come fitly and freely to the Lords Table Thirdly The use and profit of Scripture perswadeth much to the reading of it and that both in regard of others and our selves 1. In regard of others that we may teach and admonish them better which is the duty of Christians one towards another as Paul sheweth Col. 3. 16. but especially of Governours as Parents and Masters These words that I command thee shall be in thine heart saith the Lord by Moses Deut. 6. 7. And thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Now How shall this be done the memories of most being so frail unless they that are over others do by often reading keep those things in mind themselves which they are and ought to teach those under them Ephes 6. 4. Gen. 18. 10. 2. In regard of our selves This the Apostle minds us of when he tells us that the Scriptures known we may say the Scriptures read that being a special way whereby to know them are able to make a Timothy and so any other man wise to Salvation and more particularly they are profitable for doctrine that is to teach the truth for reproof that is to convince and check error for correction that is to curb vice for instruction in righteousness that is for direction to a good life And in another place for consolation Rom. 15. 4. Never would so many be damned for want of wit be so destitute of the Truth be so bewitched as they are with errors be such incorrigible servants to sin be so free from and void of all righteousness and goodness and lastly at such a loss for comfort when any waves arise but that Scripture is so little read and reverenced For the last of these that is matter of comfort Austin writing to one in a time of great calamity thus concludes his Epistle God will comfort you much more abuadantly if you read his Scriptures most earnestly with which we may joyn that of Chrysostom who writing on those words of Paul Let the Word of Christ dwell in you richly first cals to his hearers and saith You whose imployment lies in the world and that have wife and children to govern hear how the Apostle enjoyns you especially to read Scriptures and that not barely to read them and as by the way but with great diligence And afterwards he adds even as a rich and monyed man is able to bear a loss so a man rich in Scripture-knowledge can easily bear poverty or any calamity yea he can better bear it saith he then a rich man can bear worldly losses for if he have many of them his riches will be more and more diminished but he that is rich in heavenly knowledge is never the less rich though he suffer never so much The same holy Father is very full in shewing in general the great profit that is to be had by the reading of Scripture as that it clears and calms the heart reforms the tongue gives wings to the soul to flie up even into heaven it self Do not lose saith he so great gain nor bring your Bibles hither only but take time to read the Scriptures at home And in another place If thou wouldest know how great advantage ariseth from divine Scripture then diligently examine what a vast difference there is in thy heart and soul when thou standest in the Church and when thou art at a Play or standest in the Theatre It s the same soul and yet how well is it affected in the one place and how much corrupted in the other I am the more willing to recite these things that Christians may see in these sad dayes wherein so many slight Scriptures what a reverent and honourable account there was of them yea and of the reading of them by the most eminent men in ancient times Fourthly The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture for we may read their piety in the reading of it the Eunuch a man of so great authority under the Queen
of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal 119. 72. Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal 19. 10. more valuable then their food yea then their necessary food Job 23. 12. See what a Reader Joshua was though a Prince Josh 8. 34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already it being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit of God and that they that like it have that Spirit yea we may count it a clearer sign of grace to delight in reading Scripture then in hearing Sermons viz. in this respect because in Sermons there is a mixture of humane sufficiency and so it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my filthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in that Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the blessedness pronounced to wit as it is together with hearing a means of keeping And this we see God made to be the way to the Eunuchs blessedness The reading Eunuch that could not at first see Christ in the Scripture he read yet saw so much by the help of Philip whom God sent to him when he was reading that he believed with all his heart and came to Jesus by Baptism unto eternal life for believing and blessedness comming to Christ and life go together Luk. 1. 45 Joh. 5. 40. 20. 31. After these reasons of reading Scripture I shall proceed to the answering of some Objections the first whereof concerns those that are higher the other such as are meaner and lower Object 1. Men that have their heads and hands full of business may perhaps plead that they have no time to
wherewith all Saints are fed both Men and Angels for even the Angels desire and stoop low to look into it 1 Pet. 1. 12. and a Table is as it were spread for them in the Church by which the manifold wisdom of God is known unto them Take therefore every day some part of this heavenly Manna this Angels food to support you in the Wilderness of this World till you come to eat it new as our Saviour saith of the Sacrament that is in a new and glorious manner to partake in the life that is held out in it in the heavenly Canaan CHAP. II. Instructions for a profitable Receiving of the Lords Supper I Now come to the second thing that is Plain Instructions for a reverent and profitable receiving of the Sacrament of the Lords Supper It may perhaps seem much to some that I should be so sollicitous about this Ordinance and therefore for their satisfaction and the confirmation of the duty of Sacrament-preparation I shall give account of it in the ensuing reasons First Preparation to the Lords Supper is to be stood upon because it is very needful and suitable to the care of the Church of God in ancient and purer times that they who have not at all as yet received that Sacrament should give an account of their knowledge and faith before they receive it for though a necessary fundamental and more remote right thereunto be presupposed in their Baptism yet because they themselves were then uncapable of making any promise and profession in their own persons therefore their clear full and next right to partake in the Lords Supper ariseth from their declaration with their own mouths of their knowledge of consent unto and true purpose to perform what their Baptism bindeth them unto or was then promised by others in their behalf Without this though I grant it may be in several wayes required and performed how shall their fitness for this Ordinance we speak of be discerned or the Church whereof they are Members and with which they are to communicate be so well satisfied But in this it being learnedly and largely spoken to by others I shall not need to move any further This only I add that for the help of the weaker sort of those of whom I here speak to give a reason of their faith and fitness for the Lord Table I have composed these ensuing Directions Secondly Another reason may be taken from the weight that the Scripture lays on this work of Sacrament-preparation in 1 Cor. 11. 27 28 29 30. Where may be noted first a precise Precept for Examination Let a man examine and so and not otherwise let him eat of that Bread and drink of that Cup which shews that a special distinct Preparation is required for that Bread and that Cup that is that distinct Ordinance Secondly This command is charged upon the Conscience by laying before the Unworthy Communicant two heart-affecting and affrighting things 1. On the one side the greatest sin and the most horrible guilt For whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Bloud of the Lord. How high is that Lord How dreadful therefore is that Guilt 2. On the other side there 's the greatest danger and saddest doom For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords Body that is eternal damnation without repentance and temporal judgement though that be prevented For this cause many are weak and sickly among you and many sleep Thus is that great Precept of Examination before Sacrament-participation environed as it were on both hands that it may be more effectually guarded against all gain-sayers urged on all Communicants and observed by all Christians to strike into their hearts a reverence of that Ordinance Here I do not deny but there are the same things for substance set before us in regard of the hearing of the Word whilest it is said He that believeth not shall be damned Mar. 16. 16. and he that heareth and lets it slip shall not escape Heb. 2. 1 2 3. and therefore People had need not only to hear but to take heed how they hear and prepare for it Eccles 5. 1. But yet I do not find that so much is spoken all at once and so fully spoken and so fearfully spoken concerning mis-hearing only as concerning this mis-receiving the reason whereof may be as I humbly conceive because in unworthy partaking of the Lords Supper there is a cumulative abuse or a double in that is not only the Sacrament is abused but that Word of God also is contemned which makes it a Sacrament as also because the Body and Bloud of Christ though offered also in the Word yet are not in such a manner presented as in the Lords Supper as will further appear in the next reason Mean while to close up this Christians may consider that when God is pleas'd to speak more plainly precisely distinctly more fully and dreadfully then he justly expects that what he saith should affect us more and be of more effect with us Read Jer. 25. 30. Amos 3. 6. 8. Deut. 1. 42 43. with Numb 14. 41. to the end Thirdly A serious Preparation proper to the Sacrament of the Body and Bloud of our Lord Jesus Christ is the rather urged because the same thing that is Christ with all his benefits is offered unto us in a different way in the Word and Sacrament which makes it a distinct Ordinance and so imposeth a peculiar preparaton for it which I do not at all speak to set one Ordinance of God against another or to lessen the reverence of the Word Preached which is that great Ordinance of God whereby men are converted and saved or to give way to an unprepared coming to the Word which I fear is the fault or many who seem to come with high reverence to the Sacrament but what I say is only to put Christians in mind that every distinct Ordinance of God is to have its due and distinct respect and therefore that there is some other and further good frame of heart to be endeavoured when the Sacrament is to be received then when the Word only is to be heard and that because that I may come to the matter I intend Christ with all his benefits is offered in the Sacrament very particularly or singularly and very plainly and sensibly First There is a peculiar particularity or particular dealing and distribution in Sacrament-administration In preaching we speak generally yet comprehending particular persons but not singling them out whereas in the Sacrament Christ is offered personally that is to particular persons and is put as it were Sacramentally into every ones hand Now when God deals with particular persons hand to hand offering them so great a gift as Christ is there is therefore more reason of reverence and of care that
Quest Is nothing required in Christians but faith Answ Yes we are to know also that we are bound to lead a godly life that is a life ordered according to the Word of God in righteousness and holiness without which none shall see the Lord 19. Quest But in many things we offend all What are we therefore to mind further in regard of our sin and manifold disobedience Answ In regard of our sinful estate naturally and our failings continually we are further to know that Repentance is necessarily required for without that we must perish And is to be still renewed for in that way we must look for pardon and yet ever come to Christ for procuring life Joh. 5. 40. Mat. 11. 28. 20. Quest What are we to know concerning our estate after death Answ That the souls of the faithful do immediately after death live with Christ in blessedness but the souls of the wicked go immediately into Hell-torments 21. Quest And what shall become of the bodies of both Answ There shall be a resurrection of the bodies of the just and the unjust at the last day at which time all shall appear before the Judgment Seat of Christ in their own persons to receive the things done in their bodies according to that they have done whether it be good or bad 22. Quest What doth the Scripture declare concerning the last and everlasting disposal of the persons of men at that day Answ As they are and as they die so they shall be disposed of hereafter The wicked therefore and such as would do nothing for Christ shall go away into everlasting punishment but the righteous into life eternal Having spoken thus far concerning the General Doctrine of Scripture and the Main Points of Religion the knowledge whereof is more necessary to Salvation I shall now proceed to speak more particularly of the Sacraments and in special of the Sacrament of the Lords Supper of which I should have made mention and inserted them in the fore-going general Instructions but that I purposely reserved them to a peculiar and larger Explication in the now ensuing Questions and Answers An help for unlearned Christians that they may not be unworthy Receivers 1. Quest What is mans chiefest happiness and only blessedness Answ To approach unto God in and through Jesus Christ and to partake in a near acquaintance and fellowship with him Job 22. 21. 2. Quest Why should all happiness be summ'd up in the enjoyment of God Answ If they were blessed who continually stood before Solomon how much more they who enjoy the only wise God with Jesus Christ his Son and together with him all things also which are laid up in him which we shall have here as is needful from him and shall have for ever hereafter in all fulness with him 3. Quest Who are they that are partakers of this blessedness Answ They whom God is pleased to choose and to take into Covenant with himself not only as persons called but as persons chosen 4. Quest What are the means whereby we are partakers of the benefit of the Covenant of Grace for our everlasting blessedness Answ This is done by the Ordinance of God and more especially by the Word and the Sacraments 5. Quest What difference is there between these two Ordinances Answ The Word is the Writing reporting and declaring and the Sacraments are the Seals confirming and assuring the benefits of the Covenant unto us 6. Quest Shew more fully what a Sacrament is Answ It is a special Ordinance of God signifying and setting before our eyes sealing unto our hearts and conveying into our souls through the Spirit the singular and saving benefits of the Covenant of Grace 7. Quest What be the parts of a Sacrament Answ The outward sign which we see and the inward grace which we do not see unless by the eye of faith As in our bodily sustenance there is the food upon the Table which we see but the strength and life which that food gives us we see not but yet feel and find it afterward 8. Quest How many Sacraments be there Answ No more then Christ hath appointed for Sacraments that is to say Two only Baptism and the Lords Supper 9. Quest What is the difference between these two Answ By Baptism there is an ingrasting into Jesus Christ and a right solemnly manifested unto the Covenant and so the whole benefit thereof is in Gods good time enjoyed by every Infant that belongs to Him and by all them that keep the vow of their Baptism By the Sacrament of the Lords Supper the same Covenant is renewed and the good things thereof are more abundantly afforded to all that are by Baptism received into Christ and his Church for their spiritual nourishment and increasing with the increases of God 10. Quest Since there is so much good continually coming in by the Sacrament of the Lords Supper What course is to be taken that we may enjoy it Answ The course which God hath prescribed and which therefore shall certainly be blessed to make this Sacrament beneficial to us is this Let a man examine himself and so let him eat of that Bread and drink of that Cup 1 Cor. 11. 28. 11. Quest What are the things belonging to this Examination Answ We are to be taught and to learn these two things especially What we are to receive and how we are to receive it And then to examine whether those things be in us that are in worthy Receivers of so great mysteries 12. Quest What is it that we do receive in the Sacrament of the Lords Supper Answ We receive Bread and Wine as the outward signs and together with them if we receive as we ought the Body and Bloud of Christ as the thing signified 13. Quest Since Christ's natural Body and Bloud are not to be looked for in the Sacrament shew more plainly what is meant when it is said We receive his Body and Bloud Answ The meaning is that every worthy Communicant receiveth Jesus Christ with all his benefits He receiveth not only the benefits but Christ himself crucified for As in our bodily nourishment we have not only sustenance by it but receive into our bodyes the substance of it And as the Graffe wholly lives the same life with the Stock to which it is united so we being united to Christ do so eat his flesh and drink his bloud and by our faith feed so upon him as to live the same life with him partaking in all his benefits for our spiritual relief because we have communion with Him first For we must have the Son before we have life 1 Joh. 5. 12. 14. Quest Declare yet more fully how we can receive Christ since we are here on Earth and he is in heaven Answ
of late of the extreme evils of arbitrary and licentious preaching which hath fill'd the Land with absurd and dangerous Errors from the one end of it to the other yea and other Countries also I come now to speak of the observing 2. Of their Doctrine The Apostle is plain in this when he saith Consider what I say yea our Saviour himself who saith Take beed what you hear Christians are so to heed what they hear as to search it as the Bereans did and finding it by search to be sound and good to hold it fast This shews Prophesying is not despised 1 Thess 5. 20. 3. There should be an observing of their carriage of this knowledge the Apostle speaks when writing to Timothy he tells him Thou hast fully known not only my doctrine which belongs to the former branch but also my manner of life c. And in another place Mark them that walk so as ye have us for an ensample of which this construction may be made Take it for an assured sign of good Pastors when they study to conform themselves to mine example in all things And so one good use of observing their carriage is discovered which is thereby to be confirmed in this that they are faithful Ministers and accordingly to be respected Hitherto of the knowledge of Observation Secondly Ministers are to be known with a knowledge of approbation And thus this word know is often used in Scripture as when it is said The Lord knoweth the way of the righteous that is approves it and David I will not know a wicked man that is shew him any countenance so saith Paul That which I do I know not that is I allow not In like manner the word used here doth not signifie simply to know that 's soon done but to acknowledge own them and to see that be given them every way which is due to them in their places In such a sense the original word here used is taken 2 Cor. 5. 16. We know no man after the flesh that is do not esteem reckon or judge of him according to his outward and carnal relations In like sort a Minister is not to be judged of according to the outward appearance but to be known and look'd upon with all approbation in regard of his Office if he be duly called and of his doctrine if it be the Word of God and his carriage if it be according to that Word 1 Sam. 12. 4. Thirdly There should be also a knowledge of imitation thus Timothy was to know Paul's manner of life or so as to imitate it and make Paul his pattern Thus all Christians are to remember and observe Church-guides so as to follow their faith and mark them so as to be like them in an holy and heavenly life Phil. 3. 17. One way wherein Ministers are over their People is to go before them as good examples their Hearers therefore should hasten after them I come now to the next duty of Christians to their Ministers which is to esteem them highly in love for their works sake which yet may be comprehended under the knowledge already spoken of because a right affectionate and effectual knowledge brings forth this estimation Concerning which observe that for the degree of it it must be very high for the nature and quality of it it must be in love and for the ground of it for their works sake 1. The Degree The due esteem of Ministers appears to be great and high for it is expressed and required in very high words in the Original shewing they are to be esteemed exceedingly as the same words are translated 1 Thess 3. 10. One sayes More then exceedingly as you would say excessively not as excess is a vice but as it implies an height and exuberancy of respect That which comes nearest the letter of the Text is Esteem them above that which is abundant or which most exceeds or as Beza above redundantly This high Estimation is seen and shewed in many particulars 1. In looking upon them as servants of the most high God which shew unto men the way of salvation for although those words were spoken from the Devil who never meant that God should be a gainer by his being a Professor yet they do as others in such sort spoken of Christ Luk. 8. 28. contain in them a clear truth And the Spirit of God also speaks in Scripture of the Ministers of Christ to the same effect Mark 16. 15 16. Rom. 1. 1. 16. Servant of the Lord is a Ministers name 2 Tim. 2. 24. and to shew the way of salvation that 's his Office Luk 1. 76 77 79. 1 Cor. 15. 1 2. 1 Tim. 4. 16. 2. In giving them reverence so it is said that the Corinthians received Titus with fear and trembling that is with much reverence The titles and usage of the Old Testament may shew this where one Prophet is called an honourable man 1 Sam. 9. 6. another an holy man of God 2 King 4. 9 And respect was shewed unto them accordingly and very abundantly 1 King 18. 7. 2 King 4. 37. Not but that there is a difference between extraordinary Officers and ordinary and therefore we press not the same expressions of reverence but yet the Calling and substance of the Office being the same to wit inasmuch as both are sent of God to deliver his mind and message to his people a suitable reverence is still required that is in the generality and for the reality of it In the New Testament Ministers are called Stewards and that 's an high office and Ambassadors and that 's an honorable Office especially it being in Christs stead 2 Cor. 5. 20. In the Old and New Testament both the ordinary title is a man of God Now all are men of God i.e. of his making and good men more because they are twice made Ephes 2. 10 but Ministers most being not only of God by creation or sanctification but by separation and designation to a peculiar Office wherein their whole work is to deliver those errands and do those acts between God and man which are charged upon them by their highest Lord. Is a Minister thus a man of God then reverence the man because of the God 3. In seeking and having recourse to them It 's an honor to have Patients and Clients and hearers 1 King 4. 34. 10. 3. This address to Ministers may be 1. for counsel instruction and resolution because God gives Pastors to feed with knowledge and understanding and people should seek the Law at their mouth Thus did the woman of Samaria when she perceived Christ was a Prophet Joh. 4. 19 20. Thus were the Apostles sought when Christians dissented Act. 15. 2. And thus Paul was written unto by the Corinthians 1 Cor. 7. 1. 2. For comfort so did the Elders of
Samaria come to Elisha his house when the famine was so extream in Samaria and sate with him no doubt to hear what comfort he could give them And this is an honour to be looked upon as one of a thousand Job 33. 23. as one that hath the tongue of the learned to know how to speak a word in season to the weary soul Isai 50. 4. 3. For Prayer Jam. 5. 15. as they did to Isaiah that he might midwife them as it were when they knew not what in the world to do nor was there any strength to bring forth This is an honour to be esteemed Masters of requests such as Ministers are or ought to be Gen. 20. 7. Isa 62. 6 7. Ezek 14. 14. 4. In yielding obedience and being subject to them in the Lord This God expresly requireth Heb. 13. 7. 1 Cor. 16. 16. And not to hear obediently is to despise He that despiseth you saith Christ to wit in not hearing despiseth me If Ministers speak not according to the Word nor they nor an Angel from Heaven is to be esteemed and obeyed but if they give commandements by the Lord Jesus then he that despiseth despiseth not man but God It was a great Kings great unhappiness and sin that he humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord How much better did they that so obeyed the words of the Lord delivered by a man of God even when they had gathered an Army of an hundred and fourscore thousand chosen men and that to regain a Kingdom as utterly to desist from that design I grant such Messages were extraordinary but Gods Word is Gods Word still 5. In incouraging and comforting them as Hezekiah did the Levites 2 Chron. â—0 22. And godly men Paul Col. 4. 11. This is done more particularly 1. By a Christian receiving and entertaining of them as there is occasion with gladness such receiving and holding in reputation go together Phil. 2. 20. so it is said of Timothy See he be with you without fear and then let no man despise him 2. In looking to them especially in their low estate as Obadiah hid and fed the Lords Prophets 3. In standing by them when they are in a suffering condition for the Church of God which when some did not Paul prayes for a pardon for it was a great sin but when One siphorus did it he prayes for a reward for it was a great duty and honour to Paul 6. In giving them maintenance which is expressed in Scripture by the name of Honour To honour Father and Mother is to do for them to relieve and maintain them Mar. 7.10 11 12. This ought to be an encouraging maintenance that they may be encouraged as Hezekiah speaks in the Law of the Lord i. e. in doing their duty To with-hold dues is but to be peny-wise for it makes God to shut up windows even the windows of Heaven yea it raiseth a cry which reacheth to Heaven for sure The hire of the labourer which reapeth down the Lords sields if it be kept back by fraud cryeth and the cry entreth into the eâ—rs of the Lord of Sabboth Jam. 5. 4. And the return from Heaven is Ye are cursed with a curse for ye have robbed me Mal. 3. 9. Here 's no room to dispute whether Tithes be due by divine right an incouraging maintenance is due by divine right and Tithes with us are that maintenance and that may suffice 7. In not receiving lightly and hastily any accusation against them 1 Tim. 5. 19. They should rather be pleaded for as Michaiah was by Jehosaphat when a King spake against him and in that way Christians should save Ministers and ought to discharge them of a more unhandsome pleading for themselves 2 Cor. 12. 11. 8. In shewing a regard and doing honour to those that have deserved well of the Church of God even after their death as they buryed Jehoiada in the City of David among the Kings because he had done good to Israel both towards God and towards his house 2 Chron. 24. 16. So the old worse Prophet laid the carcass of the young better Prophet in his own grave with mourning and lamentation and gave order that himself might be buryed in the same Sepulchre concerning whom also Josiah of whom he prophesied gave this charge Let no man move his bones A convincement of this may be observed in the hypocritical honour that the Scribes and Pharisees did the dead Prophets in garnishing their Sepulchres And in other like them who commend some faithful Ministers when they are dead that they may save their credit whilest they hate those like them being yet alive If any think much that so much is spoken of this argument and Ministerial advancement they may please to remember whose words they are that are recorded written in this Text Are they the words of God or are they not And withall to consider that howsoever the Lords labourers know it to be their lot to be made the filth of the world and the off-scouring of all things and therefore prepare for and submit to such a condition yet Christians Edification and Salvation is laid up in Ministers Estimation for Who will be advised by him that he thinks to be a fool or ruled by him whom he takes to be a Tyrant or one that loves to take upon him or be admonished by him whom he accounts one that affects to be a fault-finder Now if the counsel and instructions of Ministers be not reverenced nor their directions obeyed nor their admonitions regarded how shall people be edified or saved I proceed now to the next thing viz. 2. The nature and quality of this Estimation It must be in love That general precept may be applyed to this purpose Let all your things be done with charity but that in Titus comes nearer Greet them that do not only prize us but love us in the faith so did they that wept sore over Paul and kissed him both signs of love Nor is it without cause that love is put in as an ingredient into the estimation of Ministers for there may be a great estimation without a gracious affection For it may arise 1. From convincement to wit of the respect due unto them in their places especially if they be men above others dignified Or 2. From contentment and satisfaction in regard of their greater parts and abilities if they be men better gifted and more accomplished 3. From morality and a love of vertue to wit if they be men of an unblameable life of an amiable carriage given to hospitality c. Thus even Herod feared that is reverenced John and was an observant hearer of him no marvel he being a man famous among the people and of great account and one of an excellent spirit and rare ability and power
application Such a work was the infirm mans carrying his bed on the Sabbath when Christ had healed him The bearing of burthens on that day for worldly lucre is one of the things that Nehemiah here contends against but that mans carrying his bed became a religious action by being an appurtenance of the Miracle and an open declaration to all men who on that day did more flock together of the grace and power of God by which he was cured under this head may be comprehended those bodily provisions that are truly needful and helpful for our more able and vigorous performance of religious duties or for the glory of God some other way 2. Works of necessity to wit real not feigned and present and apparent not possible only and which may be or not be To this we may refer the Disciples plucking and eating the ears of corn whom Christ excuseth because at that time they as David needed sustenance And add thereto the other plain instance of a Sheeps falling into a pit Matth. 12. 11. which they that so quarrel'd with our Saviour made no scruple to pull out on the Sabbath day 3. Works of mercy as the healing of the woman bound by Satan Lo eighten years Luk. 13. 15 16. A Saviour so merciful would not stand upon healing on the Sabbath day in a case so pitiful for The Sabbath is made for man Mar. 2. 27. that is the rest of the Sabbath is to give place to mans relief And though God propound to us his example of rest on the seventh day for our resting yet we have his example of working also for mans benefit for saith Christ my Father worketh hitherto no Sabbath day excepted to wit in the preservation government and for the good of his Creatures Thus of the first thing belonging to a Sabbath to wit rest Secondly The thing further and chiefly required and which is intended in this rest is holiness Remember the Sabbath day to keep it holy wherein is contained 1. A reverent opinion of it to wit as the Lords holy and honourable day There will never be a good observation of it in our practise without an estimation of it in our judgement Men will not leave the world with which nature closeth nor close with God in those holy things which nature is opposite to and in the best too averse from I say they will not do this on a day and that every week which they care not for on which they see no divine character and in the service whereof they expect no divine blessing 2. A dear affection to it calling it a delight and loving to be in the spirit on that day Revel 1. 10. No delight is the companion of contempt but Delight is so far from despising service that it doubleth it 3. An holy imploying of the rest and bestowing of our selves in the duties belonging to such a day This is well express'd in those considerable Articles of Ireland thus The first day of the week which is the Lords day is wholly to be dedicated to the service of God and therefore we are bound therein to rest from our common and daily business and mark what followeth to bestow that leisure upon holy exercises both publike and private Publike exercises are the principal In reference to which publike worship especially the Sabbath is as I conceive said to be a Sign that is an open declaration Whose we are and whom we serve Jona 1. 9. Act. 27. 23. For it doth not follow from the word Sign that the weekly Sabbath is a typical Ceremony If it were so then it should be a sin to observe a Sabbath now since all Ceremonies end in Christ in whom notwithstanding the Christian Sabbath begins as to the day and by whom it is confirmed as it is a weekly day which the fourth Commandement requireth because he declareth that he came not to destroy the Law but to fulfill it It is not therefore a ceremonial sign any more then the signs in the Sacraments are ceremonial but rather a moral and real sign and demonstration how things stand between God and his people which will further appear by looking more narrowly into that place of Ezekiel where it is called a Sign for thus the Prophet expresseth it I gave them my Sabbaths to be a sign between me and them that they might know that I am the Lord that sanctifie them which words are also mentioned and applyed to the weekly Sabbath Exod. 31. 13. 15 16 17. When the Sabbath is said to be a sign the meaning is as some do most probably expound it that it is a document or an instructing Sign and that between God and his people me and you saith the Lord it teacheth and sheweth that which is common to us both to wit on my part that I am your Creator and Sanctifier on your part that you are a people by Me created and sanctified And that it is thus an instructing sign appears by the words following that ye may know as if the Lord had said Look on the Sabbath as a monument of the relation between me and you I would have you know and observe it so to be Upon a nearer view of the words it will be found a teaching sign of these three lessons 1. That God is the Lord that is that Lord who is the only true God Jer. 10. 10. and that because he hath made the Heaven and the Earth v. 11 12. Which the observation of a Sabbath that is resting a seventh day every week in relation to six dayes work clearly holdeth forth for it is in imitation of that God who in six dayes made Heaven and Earth and rested the seventh who can be no other then the true God and Lord of all The second lesson is that this great Lord is the God of his Church or a God in Covenant with them for thus the Lord speaks I am the Lord your God Hallow my Sabbaths and they shall be a sign between me and you that ye may know and learn this lesson that I am your God for Why do they wait upon him a whole day every week but to shew that they own him as their God and that they believe he owns them as his people Hence the Scripture saith They sit before thee as my people and hear thy words The third lesson is that he is the Lord that sanctifieth them which may be understood two wayes 1. Of a sanctification to himself by a separation from the world so as to enjoy the priviledg of his Covenant and so the Scripture speaks Ye shall be holy to me for I the Lord am holy and have severed you from other people that ye should be mine Lev. 20. 26. Exod. 33. 16. 2. And also of an internal renovation and sanctification in spirit and soul and body 1 Thess 5 23. by the Word preached on that day through the
operation of the Spirit 1 Pet. 1. 2. Act. 20. 32. 26. 18. So that God hath not only made the Sabbath an holy day but also makeeth men holy by his Ordinances on that day principally dispensed I have been the longer in this because hereby it appeareth what a necessity there is of a weekly Sabbath as being a most signal Declaration and Representation of what God is in himself that is the maker of Heaven and Earth his distinguishing character and what he is to his Church that is a God in Covenant with them and every way a Sanctifier of them and that 's their distinguishing character Exod. 33. 16. Isa 63. 19. Now to return to the thing in hand since the Sabbath becomes of this use especially by the general and solemn meeting of Gods people together to Publike Service as Prayer Reading the Scripture Preaching administration of the Sacraments c. therefore the rest and leisure we have on that day is principally to be bestowed in and sanctified by such duties And therefore the Sacrifices appointed for the Sabbath day were full double to those appointed for every day for the Sabbath being a sign of more then ordinary favour from the Lord he required greater testimonies of their thankefulness and sanctification And the Prophet Ezekiel speaking of the state of the Church in the time of the Messiah under the figure of legal Ordinances mentioneth a yet greater oblation to be offered on the Sabbath day signifying that in the time of the Gospel the spiritual service should exceed the legal the grace of the New Testament being greater then that of the Old Now if we bring this greater service to the great day of service that is the Lords day it will fairly follow that the rest of that day should be fill'd up with holy duties especially in publique for in those duties the Sabbath is most a sign of the relations betwen God and us Private duties also are necessary because the whole day cannot be spent in publike service conveniently and yet it is to be spent holily Before we come to the Congregation therefore considering how holy a God that is before whom we come and how serious a service that is about which we come there is great need to spend some time in repentance especially of the sins committed the week before for how can we stand before God in our sin Ezra 9. 15. And since God requires the heart How much need is there to purge it for he endures not a filthy heart but cryes out upon it Mat. 23. 25. nor will the seed of the Word prosper in it How much need also to adorn it with humility faith fear of God holy desires and affections for God likes not an empty heart but requires to be greatly feared in the Assembly of his Saints to come with hungring thirsting and the desire of new-born-babes and especially with faith without which neither Gods Word to us nor our words in Prayer to him can ever profit Heb. 4. 2. James 1. 6 7. O how empty do we go away from Ordinances either because full of that which we ought to lay aside or void of that which we ought to provide when we come into Gods presence what need therefore of preparation And After we have been before God in Publike Exercises we are not left at liberty to do and speak as we please for it is the Sabbath of the Lord our God still and therefore must have continued in it that rest which is the body of it and that holiness which is the soul of it As therefore before the Publike Service we are to get a stomack and then feed on the heavenly Manna at it so we are to ruminate and chew the cud after it that is we are to consider what God hath said to us meditate and ponder upon it We should be in the spirit on the Lords day that is taken up with spiritual Meditations Rev. 1. 10. or spiritual Conference such as our Saviour used with the men of Emmaus on the day of his Resurrection sutable to what he did before on the Jews Sabbath when going into the house of one of the chief Pharisees to eat bread he teacheth one good lesson to the guests that were bidden another to him that bade him them he teacheth Humility and him Charity And a third that sate at meat with him and in him all other men Piety and providence that no worldly encumbrances hinder from spiritual Ordinances It 's true that Christ spake of good things every day but we being taken up with other things on our ordinary dayes have the more need to follow his holy example in speaking of things godly on the Sabbath day Wherein we are not so free to talk of what we list as some may imagine for if there be a liberty for working-day words and any every-dayes discourse how will the rest of that day be holy If two or three hours be spent in worldly talk or tales and not in Christian Colloquies and Communications such as Paul so persisted in on the Lords day Where will the holiness of those hours be found and What distinction will there be for that time between that and the working dayes Unto these godly Meditations and Conferences are to be added holy Actions As 1. Works of Piety Reading Praying Admonishing Singing Psalms Catechising children and servants And in special repeating the Sermons preached for the good of the Family or of other Christians who finding how frail their memories are will be glad of such an assistance 2. Works of Charity as laying up or laying out for the use of the poor as God prospereth us visiting and helping the sick spiritually and outwardly as our Saviour used to heal on the Sabbath day yet not so as to make more work then we need but doing any good to poor creatures which will not be so much for God's glory and the winning of others to Religion who are at leisure to look out that day or for their comfort that are in distress if it be not on the Lords day done and dispatch'd Hitherto of the Rest and Holiness of the Sabbath Thirdly There remaineth to be considered the extent of this rest and holiness which is for a whole day for the Commandement saith Remember the day of rest to keep it holy There is some question when the Christian Sabbath begins some will have it to begin in the evening and so the night shall be first and the day after Others I conceive more probably hold that it beginneth in the morning because then and that very early when it was yet dark Joh. 20. 1. our Saviour was risen and in his Resurrection that work which gave occasion of the institution of the day was finished and so the Lords day is reckoned from morning to morning or as some account it from midnight to midnight conceiving that the morning
say in some respect that it is worse to disobey a positive law then a law of Nature and that because where Nature saith nothing but God saith all there 's a greater tryal whether Gods Word his naked Will and Prerogative Royal is of any weight with us or no and in the despising of such a command a greater indignity is offered to the Supream Law-giver as if a Law of his mouth were not worth the marking unless Nature and Reason open their mouths also unto which we may add that he who disobeyeth a positive law alwayes disobeyteh a natural to wit this that it is meet and necessary that God should have his will and retain his soveraignty which by transgressing a plain precept wherein Nature can say nothing is more violated Hence that first sin in eating the forbidden fruit for the forbearing whereof being considered in it self Nature had not what to say did undo us all there being thereupon this charge drawn up against all mankind in the first man Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat The like whereof we find in the business of the Sabbath but I instance in the former because of the weight that lay upon it and because of the resemblance there is between forbidden work and forbidden fruit by which the disobedience receives a great aggravation namely thus Was there liberty for all the Trees of the Garden and couldst thou not forbear one upon my precise command so Have I given thee six dayes to work for thy self and canst thou not rest with me one day Object But if the fourth precept stand still established yet all it commands is the observing of the seventh day from the Creation Answ 1. If it be supposed that the fourth Commandement enjoyneth the seventh day from the Creation which I grant not save only in that sense which I shall afterward express yet that hindereth not but that it remaineth also firm and in force for one day in seven as well as the reason of the fifth Commandement is a moral and perpetual reason though it be delivered in a Jewish phrase and concern in the first place and in the form of words the Jewish people and therefore the Apostle to extend the force of the reason to all places and persons thus explaineth it That it may be well with thee and that thou mayest live long on the Earth as was touch'd before 2. I answer That the fourth Commandement layes down and prescribes how God would have his Sabbath observed but it doth not command or institute any particular or individual day save only in the generality that is as it falls under the general notion of being a day of Gods appointment which day of Gods appointment was well known to the Jews otherwhere and before the fourth Commandement was delivered and therefore it is spoken of in the sixteenth of Exodus as a known law and the people on the sixth day gathered twice so much bread two Omers for one man when on other dayes they gathered but one as being accustomed to observe the Sabbath at least as knowing that God required it should be observed that day being set a part for a Sabbath ever since and by reason of the Creation of the world Gen. 2. 3. Heb. 4. 3. And as the day the Jews observed and spent in holy rest was known otherwise and needed not to be expressed in the fourth Commandement so also the day that we Christians observe though it be not mentioned in that Commandement yet is otherwise sufficiently made known to be the day that God hath ordained for his weekly Sabbath in Gospel-times as shall appear hereafter 3. This being premised I shall grant as others do who have with much diligence and satisfaction searched into this argument that the seventh day Sabbath was to be observed by vertue of the fourth Commandement yet not as instituted there directly but as belonging to it reductively that is by way of argument and consequent namely thus One day in seven of Gods appointment is directly and for ever required to be observed as a Sabbath by the fourth Commandement Now the seventh-day-Sabbath that is the seventh from the Creation is that one of seven that God appointed from the foundation of the world till our Saviours coming suffering and rising again It therefore followeth that that seventh was for all that time to be observed as the Lords Sabbath and that by necessary collection from the fourth Commandement As in like manner our first-day-Sabbath is grounded on the fourth Commandement because it is that one of seven which God hath appointed to be observed since Christs Resurrection The sum is The genus or general name of Sabbath is common to each Sabbath day of Gods institution and so comprehends both the Jews Sabbath and ours 4. I answer as before that otherwise then thus the fourth Commandement requireth not any particular day but that which it commandeth is to come more closely to the question one day in seven in relation to six working dayes as the Commandement it self expresseth saying Six days shalt thou labour but the seventh is the Sabbath as if it had been said Divide the week and there being seven dayes in it take thou the sixth and give me the seventh and namely that seventh which I appoint and give order for And that the Commandement is thus to be interpreted may appear both by the first words thereof Remember the Sabbath day to keep it holy he saith not the seventh day but the Sabbath day as also by the last words wherein it is said the Lord blessed and hallowed not the seventh day but the Sabbath day which sheweth that the main drift and intent of the Commandement was not the institution of the Jews seventh or any other particular day but of a weekly Sabbath or of one day in every week such as then was or afterward was to be specified and declared of God to be his day of rest yet such as may be called the seventh day because it must be the seventh part of the weekly time Object But it is said in the latter part of the Commandement and brought in also as a reason to observe it that God rested the seventh day whence it is thus argued That day is meant in the body of the Commandement as the day enjoyned to be the Sabbath or day of Rest wherein God himself rested But that was the seventh in order from the Creation Therefore that 's meant by seventh day in the body of the Commandement yea in the whole Commandement for God blessed and sanctified that day for the Sabbath whereon himself rested Answ I grant that God rested that seventh day and that he blessed and sanctified it but How Not meerly as that particular seventh but as a Sabbath for so as it was but now said the Commandement expresseth it only the blessing and sanctification
was manifestly and mightily declared to be the only-begotten Son of God Rom. 1. 3. Unto this may be added that this day hath been ever of high account in the Christian Church Let every one saith Ignatius that holy Martyr that loveth Christ keep the Lords day holy the Queen and Supreme of all dayes Hierom saith Among all dayes this day hath the primacy or holds the preheminence This is the day saith he that the Lord hath made let us rejoyce and be glad in it If we celebrate our birth-dayes saith Chrysostom How much more is this day to be observed which if any shall call the Birth-day of all mankind he shall not erre therein for we were lost and are found were dead and are alive were Enemies and are reconciled But it is with spiritual honour that this day is to be honoured not with feasting profuse drinking of Wine much less with drunkenness and dancing c. Chrysost Serm. de Eleemosyna I shall close up this with a later witness of the worth of the Sabbath yet not to be contemned it being the testimony of a very learned man and Martyr of Jesus Christ His words are these The Sabbath is the School-day wherein we are to come to the Lords School to be acquainted with the Lords law and will When therefore the Sabbath is so much commended in the Old Testament the Lords School is especially commended The Vniversity not of Plato or Aristotle but of the Omnipotent God is commended The knowledge of the Law and the understanding of the Covenant of God with Man is commended What was spoken therefore of the City of God we may apply to his Sabbath Glorious things are spoken of thee O thou day of God Nor is there any thing on Earth liker Heaven then the enjoyment and we may say the beat fiâ—al Vision of God on that day in those publike Ordinances and private Spiritual Exercises and Addresses unto which devout Christians devote themselves which may be confirmed unto us by this That the heavenly State and the weekly day of publique and private Worship go under one and the same name that is both are said to be a keeping of a Sabbath Heaven being in this here as that shall be in Heaven hereafter There followeth 4. The Judgements of God threatned against and inflicted upon Sabbath-profaners Here I shall make use of the Text in hand and Nehemiahs relation v. 18. which sheweth that their Sabbath-profanation was not only evil in them but was and they might fear it would be very evil to them The judgement described in this Scripture hath four sad things in it 1. It is hereditary As when a disease is hereditary and passeth from Father to child the pain of that disease is hereditary also so is it in this case Did not your Fathers do thus And where the sin is continued the judgement is entailed yea it is said further Did not God bring this evil upon us When there is a generation of Sabbath-breakers they pay for their Fathers sin and their own both together as it was in this long captivity And now they had cause to fear further judgement They being risen up in their Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord toward Israel Numb 32. 14. 2. It is very harmful It is not only said this evill but all this evil for God chastiseth his people as their Congregation hath heard And they had heard besides what they heard at other times a little before these utmost miseries that the Lord for not hallowing the Sabbath would kindle a fire in the palaces of Jerusalem which should burn seventy years together and not be quenched We find in former times how severe the sentence of God himself was upon him that did but gather sticks on the Sabbath day And about the same time when they greatly polluted the Lords Sabbaths he said He would powr forth his fury upon them to destroy them in the Wildernesse wherein there were mighty slaughters made of them but all that evill was little to all this evill Neh. 9. 32. 36 37. for the punishment of the iniquity of the daughter of my people saith the Prophet is greater then the punishment of the sin of Sodom that was overthrown in a moment And again Behold and see if there be any sorrow like my sorrow Godly Magistrates make laws for the holy observation of Gods holy day and ungodly Officers leave them unexecuted but the Supream Power will look to it and the highest God will animate his Laws by Executions which should make all of us fear and tremble and say If we rebell to day and Sabbath-breaking is Rebellion Ezek. 20. 13. Exod. 16. 28. God will be wroth to morrow Yea and that with the whole Congregation For 3. It is diffusive It spreads far Here is wrath Upon Israel Woe to him that commits Folly in Israel For that 's a people near to God and therefore should not be defiled So woe to him that brings trouble on Israel which Achan found for Israel is a people dear to God and therefore he would not have them to be wasted and consumed by those sins that send for general judgments An Ague is one thing the Pestilence another he that brings the Plague into a City may be an instrument of much mortality and misery Now Sabbath-pollutions are pestilential that is they destroy many and make havock in Israel They that set a City on fire are most mischievous persons to be an Incendiary is a name of infamy but Sabbath-breakers set the whole Nation on fire and for their sakes amongst other notorious and Israel-ruining sinners Zion is plowed as a field and Jerusalem becomes heaps for by reason of this sin God threatens such fury as shall consume his people and that he will accomplish his anger against them Ezek. 20. 13 21. 4. It is cumulative that is profaning the Sabbath layes on more weight on those who are heavy laden with the burthen of judgement already For here it is said by them that had been very long in a very sad condition Ye bring more wrath upon Israel by profaning the Sabbath-day There 's never so much affliction but God can send more and being further provoked by this sin he will send more seven times more They that be in a prosperous estate should keep the Sabbath that they may keep well when it is well and they that be in an evil case should keep it to prevent their being in a worse The wrath of the King of Heaven is as the roaring of a Lyon and more wrath is as a more dreadful roaring the fore-runner of renting Judg. 14. 5. with Hos 13. 8. In all this it is to be remembred that the fourth Commandement still continuing as there is now also a weekly Sabbath-day so there is a like Sabbath-danger
as well as to Jews and the holy observation required there belongs to us in regard of our Sabbath as well as to them in regard of theirs so in this Scripture and in the whole Scripture of the Old Testament whatsoever thing is Spiritual and of an Evangelical nature it belongeth to us as well as to them and may upon just accounts be more pressed on us then on them because it is our happiness to have more means for and therefore out duty to make further progress in all things appertaining to godliness It were very strange to say or think the Jews were to abstain from their own self-pleasing thoughts words and actions on their Sabbath and yet that Christians may think speak and do as they please on the Christian Sabbath What must the Sabbath be the Jews delight and not ours There is so much of Gospel in these things that a learned Divine saith What can be spoken more like then this is to the perfect Precepts of Christ This will surther appear by what follows to be spoken 2. Of the Sabbath-duty as it is prescribed in way of Supposition vers 13. If thou turn away thy foot from the Sabbath or as some render it for or because of the Sabbath that is If thou keep the Sabbath from polluting it as it is before chap. 56. 2. to wit by doing any act treading any step unsutable to it and tending to the profanation of it as we find other-where the lifting up of ones hand and foot to be a Proverbial expression of enterprizing or attempting any thing Here the foot is named and in Isa 56. 2. the hand and both put together may shew that both hand and foot the great Instruments of action are to be kept for the Sabbath sake from doing any evil Ask therefore whatever thou art about Is this a fit walk or work for the Lords Sabbath day else Turn hand and foot from it What followeth will confirm this Exposition which is this From doing thy pleasure on my Holy-day that is any thing which pleaseth thy self and pleaseth not God on that day so that to turn away the foot is to keep from doing that is from doing any thing agreeable to our wills and not to Gods it 's true of things sinful which on that day are out of measure sinful but there is no cause to restrain it and apply it only to things sinful in themselves for the six dayes work is not so which yet the Commandement will have us to set aside There are divers things not evil in their nature which yet like the counsel of Ahitophel 2 Sam. 17. 7. are not good at that time It is not enough that things done on that day be good for their matter but they must be some way or other for God whose day it is it must be his work and not a product of not a thing arising from and done for thine own pleasure one writing upon this saith Whatsoever shew of holiness there is in any work yet if thou aim at thy own commodity in it it is a servile work and violates the Sabbath of the Lord Every day but especially on the Lords day we should be like the Angels and those Ministers of his that do his pleasure Psal 103. 21. for then we wait on our Lord at his own appointed time It cannot be well therefore to do what we please our selves when we attend our Lord not on our working-day but on his Holy-day or the day of his Holiness But Negative holiness or to forbear evil is not enough it is further added and call the Sabbath a delight that is as one speaks making the holy things of that day our delight and exercising our selves about those delightsom things with delight of heart such as we see in David unto whom the Tabernacles of God were amiable and he most glad to go to Him and them Psal 84. 1. 122. 1 2 c. The meaning of this and the former part of the verse is well and plainly expressed thus If thou restrain thy foot on the Sabbath so as that thou do not whatsoever pleaseth thee and if thou take delight in keeping it according to the Law and Will of God calling it the holy that is the holy day of the Lord or a day consecrated unto him and therefore honourable or glorious As a man of God is an honourable man so is the day of God an honourable day Every day may be said to be glorious because a pleasant thing it is to the eyes to behold the Sun but this among other dayes is like Solomon's Queen among other honourable Women that is it excels in glory because on that day the Sun of Righteousness shines forth in his brightness that into our hearts in the use of Ordinances to give the light of the knowledg of the glory of God in the face of Jesus Christ so that our eyes may see the King in his beauty and so be our selves beautiful and shalt honour him that is by honouring it for when the holy things of God are profaned He is profaned whence it is said in the case of Eli his sons Them that honour me I will honour That which followeth is but a repeating of what went before yet so as that what was laid down in the former part of the verse more generally is laid forth in this later part more distinctly a law being laid on our wayes wills and words on the Lords Holy-day 1. On our wayes not doing thine own wayes for How is God honoured if we do what we list When Eli his sons would have and do what they pleased not observing Gods order in his own Institutions the Lords interpretation of it is a despising of him Now in proper speech we are said rather to go rhen to do our wayes but because by a mans wayes in Scripture and in our common speech also are meant mens actions and course of life therefore this fitly expresseth unto us that Gods mind is that we should not act according to our own minds nor do our own acts on Gods day I say on Gods day for albeit it be true that God binds us out from walking according to the world and the flesh any day yet speech being made here of a special day which God appropriateth unto himself therefore another interpretation seems more proper which is this not doing thine own ways that is not doing thy usual works On the six dayes we may do what we our selves have to do but on Gods day we must do what God hath for us to do All done on Gods day must be Gods not our own 2. On our wills not finding thine own pleasure or thine own will but the Hebrew word signifieth such a will as wherein there is a delight and complacency This is before applyed to the Fast and this reproved that on the day
fellowship with the Father and with his Son Jesus Christ Albeit therefore I shall easily grant that we have great cause to desire God to be merciful to us in this thing that our delight in Sabbath-duties is so dim yet it doth not follow from thence that there is none If God should take away Sabbaths from us I doubt not but that in all good Christians the grief would prove the delight for no man is grieved to lose what he never lov'd nor took any pleasure in I say it is thus in all good and truly godly and especially greatly-godly persons for as the man is so is his delight No marvel if the men of the world say When will the Sabbath be gone No wonder if the holy and strict observation thereof be unto carnal people and persons that savour not the things of God like Saul's Armour to David they cannot tell how to go with or undergo matters of so spiritual a nature for they never prov'd them they were never us'd to such things But on the other side the same spiritual observation of the Lords-day unto a spiritual Christian is like Jonathan's robe and his garments even his Sword his Bow and his Girdle to the same David which no doubt he us'd and wore with much delight they being great testimonies of Jonathan's singular love to him and signs and symbols of the Covenant made with him as also the Lords-Sabbath and the Ordinances thereof are great tokens of his special love to us and a sign of his holy Covenant made with us Ezek. 20. 12. O why should not the Lords-day be our delight Is there not full joy in fellowship with God the Father and with Jesus Christ in the Preaching and with the Preachers of the Gospel Is not Christ who is observed to appear on that day again and again to his Disciples after his Resurrection and is still in the Assemblies of the Saints and in the Ministry of his Servants I say Is not He the desire and the delight of all Nations And who is it that is the Comforter and solace of Saints but that holy Spirit with whom the Servants of God have much to do on that day in heavenly Meditations So that if the whole Trinity Father Son and Holy Ghost can minister any delight unto us then may we call the Sabbath a delight for therein God our Creator Redeemer and Sanctifier doth eminently appear and operate This is a day very useful and subservient to all the necessities of our souls If we be ignorant in any thing or in many things on this day we are all taught of God It 's a Soul-enlightning day If we be as we are Strangers in the Earth on this day we are most taught the way to our Countrey It 's a Soul-guiding day Psal 73. 17 24. If we hunger and thirst after Righteousness the spiritual Manna falls from Heaven and water comes out of that Rock which is Christ principally upon this day It 's a Soul-satisfying day If we languish under spiritual diseases or lie low under outward calamities on this day the Lord offereth Medicines in the Ministry for all our Maladies It 's a Soul-restoring-day Christ heals still on Sabbath days And that I may once conclude could we be in the Spirit upon the Lords-day as we ought to be or as we might be for I do not mean extraordinarily as John was but having our hearts taken up with and heightned in the pure spiritual observation of it we might have then a fair sight yea a sweet sense of that unspeakably glorious Sabbath which right and real Saints shall shortly celebrate all together in the heavenly Canaan where there remaineth a rest or the keeping of a Sabbath to the people of God Heb 4. 9. The Second Part. CHAP. I. Of Family-Duties AFter the four Christian-duties spoken of in the fore-going part I shall now proceed to four other Family-duties the first whereof because Religion is rooted in knowledge may well be Family-Catechising I say Family-Catechising for I shall not here speak of Catechising in its general extent but only apply my self to it as it is a duty belonging to Christians in their several Families which godly Exercise I shall endeavour to assist and perswade unto by Texts of Scripture first and some Arguments and Motives after Texts of Scripture to prove Catechising in Families a duty It is not my purpose here to mention every Text of Scripture that gives strength to this necessary duty but shall content my self with the naming and with the opening of two Texts in the Old-Testament and one in the New The first in the Old Testament is Deut. 6. 6 7. These words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up For the opening of this Scripture and the awakening of Conscience to a due consideration of it there comes to be considered in the first place Who it is that speaks in it even the Eternal God by his Servant Moses that was faithful in all his house Remember that it is He that saith Keep these words that I command thee this day But How must Parents keep them For to Parents and every Parent God here speaks and in answer to that question saith These words shall be in thine heart yet are they not only to be in the hearts of those that have Families but in their houses therefore it is added Thou shalt teach them thy children Nor was this a Ceremonial Precept or a Commandement given peculiarly to the Jews for their assistance in the remembrance of the Law of God as their Phylacteries fringes and fastning the Law to their door-posts but it was and is a moral and perpetual Precept binding us in Gospel-times as well as them and therefore the very same things that we read in this Text we find also in the New-Testament That is 1. That the Word of Christ must dwell in us which is all one with this here Let it be in thine heart And 2. That it must be in our houses also for Parents are required to bring up their children in the nurture and information of the Lord In obedience therefore to this standing Command they to whom God hath given children should say as the Psalmist doth Come ye children hearken to me I will teach you the fear of the Lord And when the children be come together the Spirit of God in the Text we have in hand teacheth in what manner they are to be taught saying Thou shalt teach them diligently and in the margent of our Bibles it is Thou shalt whet or sharpen which is well and plainly expressed in the Text by teaching diligently but yet the word in the Original doth
and so was on those words of Christ I say this was not a vain business for in this way they understood the words of Christ at last the meaning whereof they knew not at first If it be said That Persons grown up may be first taught to use the name and things of God reverently which children cannot be and by that means when they come to take them into their mouths themselves the dishonour of God may be prevented I answer 1. That if we will consider of this rightly we must set one thing against another and then it will be found that the more they that are young grow in years the more they will surely grow in corruption being left without instruction and thereby by how much they are more capable in regard of their natural understanding by so much they will be less capable of any good thing through their grown corruption 2. I answer further that Parents may and should find out wayes to frame the spirits of their children to a greater reverence when they are catechised then at other times and in other things Now it 's true that if they be very little this must needs be less done but yet it may still be in doing and something may be done in it because they understand even then what Parents say or else they would not be capable of making them reasonable answers And the more they grow up the more will this holy reverence grow up with them and in them But to the main Objection propounded I shall give a second Answer which is this Catechising is considered two wayes 1. In regard of the present action 2. As it is an Introduction and Preparation to the future and further knowledge of God Now though little ones do not at first so understand as to use with due reverence the Name and Things of God yet it followeth not that they take Gods Name in vain because they repeat good things in order to and for the gaining of such a knowledge of God and of those holy things as whereby afterward they come to use them more reverently And therein the first use of them though not so reverent hath a part as being preparatory to it and having an influence into it and working as a good means for the begetting of it As when Parents teach very little children their letters by signs and certain pretty devised sayings and resemblances which put their little ones in mind of them this is not a vanity but a way suited to their littleness to make them learn them the sooner so it is in this and the like cases For The first Rudiments are still to be taken and judged of not in a way of separation from what follows after but as a preparation to it and being so taken they are not vain but material things because they serve to very considerable ends This shall suffice for the Old-Testament The Precept prescribing Catechising in the New-Testament is laid down Ephes 6. 4. in these words And ye Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Of the Precept contained in these words there are two Branches 1. Parents are warned not to abuse their office power and authority by provoking their children 2. Nor to neglect to make use of it in instructing their children and both these are not without great reason mentioned For in Parents there is not only Nature and natural affection but natural corruption by reason whereof if they watch not well it will be very incident unto them to be curious yea and furious with their children that their own will may be fulfilled There is need therefore to fay Provoke not And on the other side there is a danger of being too indulgent and careless to bring up children to such courses as are necessary for the knowing and doing of the will of God Hence it is that there is as much or much more need of the latter branch of the Exhortation which is But bring them up in the nurture and admonition of the Lord. The first word But serves well to joyn together the two branches of the Precept or parts of the verse for it holds forth a cure of the Provocation spoken of in the former part and a care of the Instruction prescribed in the latter part Do not provoke but instruct yea instruct and you will not or at least you shall not have cause to provoke for a well-instructed child is in Gods way to be an obedient child and very tractable to the instructing Parents so that there shall not be any occasion of provoking from him or being provoked against him A care of the duty in the latter part of the verse will be a good prevention of the fault in the former part for thy child knowing from thee Gods mind O Christian Parent will not God blessing the instruction of which the Precept to give it giveth the hope I say he will not do contrary to thy mind if thy mind agree with Gods mind After this connecting and conjoyning Particle followeth the Precept concerning childrens nurture which Nurture howsoever in it self it comprehends good and wholsom Instruction of every kind yet the last words of the Lord fasten it on that religious nurture and admonition which is of all other the principal and of which it belongs to this place to speak Now whilest I come to the further opening of this Precept it may be noted that there are in the Original three words offered to our Observation the explaining whereof will serve for a more full discerning of what is here prescribed The first word is nourish or feed them and so it is translated otherwhere Do not provoke your children saith the Apostle but nourish them and that not only so as to give them bread and food for their bodies wherein passionate and provoking Fathers may be defective but which is here meant to supply them with soul-nourishing-sustenance or as the Apostle speaks of himself to be Soul Nurses imparting with all dearness for their spiritual good and growth the soul-sustaining Gospel of God This is indeed to bring up as our English Translation hath it well and most hopefully for their welfare The second word in the Text signifieth in general a child-like Nurture but yet there may be found and hinted in it more particularly these three things 1. It contains in a large sense all profitable instruction sutable to a childes age and state for the composing and framing of him by knowledge unto a commendable and vertuous carriage or for the doing of greater good in humane society in time to come but in this place it is to be more properly applyed to Instruction in Religion and as Paul speaks in righteousness 2. It contains correction also which is a part of good nurture for the movâ—â—g and making of a child the better to mark what is taught him and for the getting
out of that foolishness which is too fast bound in him Prov. 22. 15. correction is the urging of Instruction 3. This word which calls Fathers to look upon their children as children and accordingly to teach them may contain in it a restraint of that provoking before spoken of for it signifieth that the nurture he gives must be a fatherly feeding of such a one as is his child and yet but a child and therefore it must be with that gentleness which is sutable to and agreeth best with the relation and affection of a Father and the tenderness of a child for Angry Catechising quickly becomes an act of Provocation The third word which is used in the Text carries and commands Parents unto the best and highest kind of nurture to wit thatwhich is drawn and fetch'd from the Word of the Lord and so will be most accepted of Him and most profitable to their children This the Apostle speaking to Timothy sets forth plainly in some other words but to the same effect calling it a nourishing in the words of faith and of good doctrine But besides this Paul here goes to the bottom and beginning of all good nurture which is Information or an informing Admonition The word signifies an Instilling or putting a thing into the mind And this infusing or dropping Instruction into the Understanding of a Child helps the Child to help the Father and to carry on his own good Education by his own light because his well-informed reason enableth him to see the necessity and benefit of it The life and manners cannot be good unless the mind be good The mind cannot be good without knowledge Nor will Knowledge be had without Teaching and admonishing In that therefore as in a Golden Mine the riches of religious Education lyeth and is laid up O that so plain and full a Precept might so convince the understandings possess and press the hearts of Christian Parents as to prevail with them for the bringing up of their Children not only in Arts and Sciences to make them wise nor only in mysteries of trading and worldly imployment to make them rich nor only in matters of morality and civil honesty to make them vertuous but in mysteries of Religion in the nurture and information of the Lord to make them truly godly and happy I shall only add this which I touched a little before which is that though children only be named in the Text yet this should not cause Housholders to think themselves discharged if they Catechise their Children and never instruct other young ones that are a part of their Houshold for He that is the Master of the House is the Father of the whole Family and may speak to all the Youth in it as Eli to Samuel whom he called his son and accordingly should disperse knowledge among them that they may not live under his roof care and charge without some acquaintance with God and without being bredd up to do some homage and service to Him It would be a poor business for Mothers to say We need not bring up our children in any good nurture for the Scripture in the New-Testament that especially requires it names only Fathers No more will Fathers be excused because none are named here to be instructed by them but only their children It 's true that under the notion of Fathers of children of whose duty the Apostle here properly speaketh they are called to Catechise their own children but as they are Masters and Fathers of Families a further care and charge lies upon them in regard of other young ones and namely of Servants under them and with them Yet I do not say That Housholders are bound to walk in the same way with those that are elder in the Family as they do with their children or to bestow the same time in instructing servants and children It 's true that to appoint some day or dayes in a week to examine and go on with servants in some sound and plain Catechism as namely the Assemblies short Catechism is a godly Exercise and a provident way to preserve the duty of Family-Instruction and to make it the more minded But yet if Housholders did but upon the Sabbath-day call those that be grown up to give account of the Sermons they hear Chapters read in the Family on the week-days And further If having as they ought an eye upon their carriage and seeing any neglect or fault in them they did take them to task question with them about it reprove and admonish them that for time to come they might amend it and then observe whether they do so or no even this I say with some acquainting them with the very first Principles of Religion in way of conference might pass for that which we call Catechising that word in Scripture being divers times applyed to a more general kind of Teaching But if such a concession as this and yielding to any thing be abused if nothing be done in this duty or nothing to purpose then may one Servant and another if it be possible for an uncatechised Servant to have so much grace come and say seriously and sadly I say sadly both in regard of themselves and the Houholder Master Carest thou not that we perish And let the Master consider how he will answer it Mean-while that I may return to the Text as it stands clear for Parents Catechising let it be in the last place observed that Parents Instruction of their Children is of so great importance that if they therein did their duty then the work concerning Servants were already in a good part done for they should deliver in this way to every Master a catechised Servant and so the Master should have nothing to do but to preserve and carry on that which is already brought to his hand But if for want of this godly care O Christian Master a catechized Servant be not brought to thee let there be so much goodness in thee and so much love to his soul as that he may go a catechized-Servant from thee So much for Texts of Scripture commanding Catechising I now proceed to Arguments or Reasons to confirm Catechising to be a necessary duty Although the former Precepts might fully suffice because all Reason resides and is summ'd up in the Commandements of the only wise God yet because too much can hardly be spoken in a duty wherein many do nothing and all do too little therefore for a further assistance I shall adjoyn these ensuing Arguments drawn from the necessity and benefit of this Exercise 1. The necessity which I lay upon this Ground because all that will be saved in Gods ordinary way must come to the knowledge of the Truth To open this further I shall take in two questions 1. How is this Knowledge to be attained Answ Saving Knowledge is not had by Nature Nature without divine Revelation knoweth nothing of Christ by whom alone we can
so yea Hence also Ministers themselves do write and preach the same things again and again because whatsoever tediousness there be in it in it self and to themselves yet they are sure it is safe for their people and a great Preservative against the Infection of Errour which is so much against Christians safety and salvation 1 Cor. 15. 1 2. 2. It is to be carefully considered and weighed that faithful Ministers and provident Pastors speak to the diseases of their people as Paul did to the disease of the Romans which was a backwardness in receiving the Faith and so the Apostle James to the disease of those to whom he wrote which was though they received and professed the Faith yet to be careless of a godly life and those good works wherein Faith if it be not a dead Faith is fruitful upon this ground I infer that albeit there be many printed Sermons which Christians may very profitably read and ought so to do yet the matter of them is not like to be so proper to and fitted for their spiritual condition as the Sermons of their own Pastor who being such a one as he ought to be is like Paul diligent to know their particular state and constitution and sollicitous to dispense and administer that Instruction which is most suitable thereunto 3. And every hearer should very seriously take this to heart that he is to give a special account of the Sermons which himself heareth as being therein more concerned and more charged then in those that are preached to other hearers As the great works of God should in that very respect move us the more because our own eyes have seen them So the Words of God also because our own ears have heard them A Kings charge in the Subjects own hearing works much for obedience notwithstanding all tentations to the contrary The Sermons preached to us are our Talents which we are to trade withall as those of whom it shall shortly be demanded what we have gained Now every mans reason will tell him that of that whereof he is to give a special account it behoveth him to take and make a special account which easily falleth into Noting and Repetition In regard of others also this course is very considerable it being much fo the spiritual good and growth of those who have not heard to hear and have though at second hand the things heard by others Hence godly and devout Christians have ever been careful of this Communication As Bees bring what they have gotten abroad home to their Hive so do good Hearers to their House and Family and as they that go to the Market bring with them bodily Provision for the rest of the Houshold that have not been there so doth a provident Hearer spiritual Provision By which means the same good effect may arise which we find wrought upon the Samaritans by what the woman of Samaria testified unto them concerning the Messiah which was that many of the Samaritans believed on him for the saying of that woman that is that was a good preparation and excitation to their after full and firm believing of which they give this account to the woman Now we believe not because of thy saying for we have heard him our selves Accordingly Christians communicating and repeating in the ears of others the good Instructions they have heard and noted themselves may stir up in others holy affections and prepare their hearts unto the Lord but then all comes to perfection and to a solid setting of the soul in frame by hearing in their own persons from the Ministers of Christ that which hath been before repeated and testified to them by the hearing of others To conclude I doubt not but divers have found by their experience I am sure I have found it by my own that Sermons have divers times come nearer the heart and under more Observation in the Repetition then in the first Hearing Not but that the Word preached by the Messenger of the Lord of Hosts is the principal and highest means of Edisication and Salvation but yet besides that every man sees more by a review then at first sight God is pleased so far to shew his liking of the conscientious use of every Christian exercise and assistance as to follow it with a sensible addition of spiritual profit so that the searching Hearer is the noble and the thriving Hearer And to this experience I shall leave the religious Reader thereby to make up what might be further spoken for the Confirmation and Commendation of this godly Family Exercise CHAP. IV. Of Singing of Psalms and namely in Families THe last duty that I shall speak of in some generality but with respect also to the respective Families of Christians is Singing of Psalms For the better establishing whereof I shall in the first place endeavour to take out of the way what is objected against it I say objected against it not so much in our days formerly as in these latter days wherein many have so cast off all Forms of Godliness and under that name Gods own Institutions and amongst them this holy Exercise that though they be afflicted yet it is a question whether they will Pray or though they be merry whether they will Sing Psalms albeit the Scripture expresly requireth both Jam 5. 13. I shall not meddle with many Objections but only with two more usual and that seem to be more material Object Many that joyn in singing of Psalms cannot say truly what they sing as Psal 86. 2. Preserve my soul because my ways and doings holy be c. And such like Answ 1. This Objection whatsoever colour there is in it yet carries this weakness with it that it is against the reading of the Psalms as well as the singing for they that read utter the same words when they read at least for substance which they do when they sing yea this Objection is against the reading of the Histories of Scripture generally because therein other men speak otherwise then we can 2. To speak more directly to the thing it self I answer that the words of Scripture which men recite when they read or sing are not to be taken as their own words but as the words of them whose words the Scripture declareth them to be It is David or some other holy man of God who speaks those words that are written in the Psalms which whosoever repeateth whether in Reading or Singing he doth only declare what another sometime said which if he cannot say of himself truly yet he truly saith that such or such a person speaking in the Psalm said so of himself 3. I add That we should so put on the persons of those that speak or are spoken of in Scripture as to think that every thing spoken though of others yet some way or other belongs to us for Whatsoever things were written afore-time were written
for our learning and profit in every kind yea our duty is to labour to be so far like the holy Servants of God whose gracious speeches are recorded in Scripture as to be able to say truly in our measure and in regard of the saving substance of Religion the same things that they spake which they that cannot yet do or can less do by observing such sayings in their singing of Psalms have an help to do and by often repeating of them in their minds and mouths may come at length through the blessing of God truly and sincerely to profess in their own persons the like Piety Object There are in divers Psalms heavy Imprecations and Curses pronounced against sundry persons Must we How can we sing such things and curse Enemies Answ 1. Although it should be acknowledged as in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32. 35. Psal 139. 19. Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out particular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard hearted in praying But yet all this hinders not but that in a generality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes 5. 17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afilicted Pray and to the merry Sing Psalms Jam. 5. 13. 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be added to our light in a teaching way and to our life and vigor in Piety in an admonishing way Secondly The Scripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal 47. 7. 1 Cor. 14. 14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3. 16. that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4. 33. Col. 4. 6. 4. Vnto the Lord Ephes 5. 19. that is to the glory of God Psal 101. 1. Isa 5. 1. Thirdly The Scripture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal 100. 1 2 3. 4. 66. 1 2 3. 149. 1. Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14. 15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesses which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service and shut their doors against it I shall offer out of Scripture not only to invite but to induce
qualifications puts a difference between men pions and profane sincere and hypocrites and so is like the Rain-bow a pleasant sight and a better sign I say such is singing Psalms a sweet Exercise in it self and as it is an act of godliness and a better sign if well acted that is of a godly person and one filled with the Spirit of God and by the same reason it will mark out a spiritual and distinguish it from a carnal Family Not but that a Family wherein there is the fear of God may be by reason of some impediments at a time or for a time without it but that 's a carnal Family that doth not like to have it and that cannot dwell pleasantly with it Now that these reasons may be of more weight and this Exercise of more use I would advise Christians to two things 1. Before they sing to view and weigh and by one or other of the company mention and declare the matter of the Psalm they intend to sing for which Mr. Beza his argument on every Psalm together with his Paraphrase opening the meaning thereof both which are set forth in English would be a singular help And as for such as cannot procure it let them at least consider the contents of the Psalm which Contents though they may in some places need a reveiw yet for the generality are so advisedly composed throughout the Bible in our last Translation that they give a great light to the Chapter or Psalm which they are let before to all those that discreetly observe them 2. When they have sung a little to discourse together as their ability will serve and time give leave of what they have sung by which means they will better both know and shew the meaning of that passage of the Apostle Teaching and admonishing one another in Psalms and Hymns because matter both of teaching and admonishing will be supplyed by observing what the Psalm offers to their considerations for the one or the other So shall this be sound an edifying Exercise when as otherwise a bare singing passeth without profit and spiritual commodity because without pondering and Christian-conference And here I cannot before I leave but lament 1. The great neglect of this duty by many whereby it comes to pass that it is so little regarded for the omission of duty is the Enemy of the duty and the Observation of it preserves the Estimation 2. The negligent performance of it by many others that do not neglect it but seem to affect it rather O how rare a thing is it in those that sing Psalms not to delight yea not to terminate their delight in themselves if there be a greater sweetness in their voyce or if they excel in skill in that vocal Musick when all the melody should be to the Lord But to speak of that which is most usual How many content themselves with keeping tune and carrying on the Exercise with others in a formal way without understanding the matter of the Psalm when they should sing with understanding or with seeking to understand And yet there is another fault which the best I think are not free from or if they be they may be well reckoned amongst the best and that is the not minding in their singing that which they do understand or at least not keeping their hearts to it still but contenting themselves to mark what they sing now and then and to do that at times and by starts which they ought to do at all times whilest such holy services are performed and the thing they have in hand is the holy Scripture It is easily observed that the Devil makes great gaps in duties by distractions and in this more then in other Exercises by the advantage he hath from the nature of the service wherein they that are imployed do so attend the tune and mark the Singers so please themselves with the outward and natural part of it if it be well performed and have such various and turbulent thoughts if there be any thing not decent in it that they are easily drawn from the substance of what they sing their hearts are alienated from what their mouths utter and so there is a failing in that main rule which is to make melody to the Lord in their hearts when better it is to be out of tune with the voyce then out of frame in the heart It 's necessary that the Eye and the Ear should be so far watched and disciplined as that they may not draw away the mind from meditation on the matter of the Psalm This meditation and heart-holding to the thing in hand is of such use in praying and praising God that both of them are expressed by the word meditation Hence Isaac is said to go out to meditate in the field at Even-tide or to pray The same word is also used when David speaks of singing and praising God I will sing to the Lord I will sing praise to my God and then it followeth My meditation of him shall be sweet I will be glad in the Lord Nor is this Meditation requisite only in those Prayers and Praises which we conceive and compose our selves that we may frame them the better but we are also to be thoughtful in and to attend unto those that are already framed to our hand especially out of Scripture for which we have this rule given us to set our hearts to all the words thereof whether we hear them or read them or sing them still that 's the rule and the rather to be observed in Singing because the words spoken of in the fore-cited Scripture are the words of Moses Song Bernard speaks excellently to this purpose When thou singest saith he in the sight of God Psalms and Hymns let thy mind be busied about handle or have a hand in that which thou singest with thy voyce do not sing one thing and think another Agreeable to which is the godly advice of another holy man Let them that sing saith he attend not to the sound and noise but to the spirit of the words let the words be the leaders of their minds and souls to God And Austin plainly confesseth his sin when it so fell out as that he was moved more with the singing then with the thing sung and professeth that when it is so he had rather not hear him that sings Aug. confess lib. 10. cap. 33. But I must hasten Were these things searched considered what is amiss reformed and this Exercise conformed to Scripture-rules What sweetness would there be in it How much would Knowledge Holiness and Comfort be improved by it In a word What strong arguments might Christians make for Singing by making conscience how they sing I confess exactness in this duty is an hard work to the best but would be an happy work to all and is in some measure attainable by all To conclude the whole Let me beseech all serious Christians