general appearing to do homage to God which is one improvement of worship on that day 2. It is more attended because a Sabbath is a day of rest and receding from worldly works that we may better apply our selves to divine Worship And though there be a necessary use of natural supports yet the fear of God writes Holiness to the Lord upon them and takes care they be so used that the Service of God may be better attended 3. It is more intended or performed with more power and vigour because our minds are or should be discharged of all those creature-cares and cogitations wherewith on other dayes on which though we leave the world a little yet we do not so take leave of it as on the Lords day our hearts use to be and that in the Worship of God encumbred and weakened yea besides this the private religious Exercises of that day both before and after the publike Service namely Meditation and Prayer make us come with better affections to it lay an ingagement upon us to stir up the grace of God in us when we are about it draw from God vertue in it and a blessing of Heaven upon it Of the third Commandement Because the Sabbath is a day appointed for the honour of God and the greatning of his Name in the publike Ordinances God is greatly to be feared in the Assembly of his Saints and to be had in reverence of all that are about him Hence it is that on the day of publik and solemn Assemblies that is on the Sabbath now the Lords day the Name of God is most set up because by most and among most In the multitude of people is the Kings honour and then the multitude go to the House of God to the Temple to the Congregation wherein every one speaks of his glory Thus doth the fourth Commandement assist for the performance of the first Table 2. Of the Second Table To speak to every Commandement thereof would be too long It may suffice to say what all men may see and hear That is that on the weekly Lords day all sorts of persons are acquainted with their duty towards men by the instructions then especially delivered and are also stirred up thereunto by the Exhortations added And are or may be much furthered therein by the Repetition of Meditation and Prayer for a blessing upon such Instructions and Exhortation The fourth Commandement standeth in the middle as it were between the two Tables to be a Bond of Perfection and to link together Piety towards God and Charity towards men What is said of the Magistrate may be truly also said of the Sabbath He is and It is the Keeper of both the Tables Thus of the Commodity of the Christian Sabbath 3. The Commendation The Sabbath hath a preheminence above other dayes in regard of Gods Institution of it for each Sabbath is the Sabbath of the Lord our God and that makes it glorious in it self and hath the blessing of God annexed and assured to the observers of it And that as it maketh also for the advancement of it in it self so it giveth a reason why it should be precious to us yea the very largeness of the Law of the Sabbath and the Lords using so many words about it may shew as our weakness who need it so the weight of that Law and worth of that Day in asmuch as in a Law of Ten Words so much is said of this one Word and particular Precept It is observed out of the Hebrew Doctors That the Sabbath and the Precept against Idolatry each of these two is as weighty as all other the Commandements of the Law for confirmation whereof they add this The Sabbath is a sign between God and us for ever and that other place of Isaiah Blessed is the man that keepeth the Sabbath from polluting it Aynsworth on Exod. 31. 13. And sure that weekly day of our solemn appearing before our God ought to be honourable in our account That is a sign and assurance that we are Gods Covenant-people and peculiar treasure for therein lies our safety our glory and our felicity Who is it that desires not to be known by his attendants that he is Kings the Servant Well may we say also that 's a blessed and glorious day that makes the observers thereof blessed yea if by keeping the Sabbath from polluting it be insinuated or described a respect to all Religion even that also makes greatly for the honour of the Sabbath that godliness in the generality is thereby set forth because thereby so much set forward It 's very observable that Gods people reckoning up in their miseries Gods mercies do mention as the chief thereof Gods Commandements and among those Laws and Commandements single out the Sabbath speaking thus honourably of it in reference to their Fathers And madest known unto them thy holy Sabbath as if there were an eminency in that above other Laws as indeed there is in this regard because as on Fairs and Markets men are furnished with commodities of all sorts so on this day principally all spiritual good things are offered with an invitation to the buying and for the enjoying of them and that good knowledge of God is more aboundantly dispensed whereby all other Commandements are better performed O How little is God known to them to whom no Sabbath is made known or that will not be made to know any Sabbath The reason whereof is because on that day of Rest and Religion there is an opportunity offered of the freest fullest and highest Communion with God without those interruptions that we have on other days by the crowding in of our earthly occasions yea and that into the inner chamber and closet of our hearts which is the retiring room wherein God is pleased to communicate himself abundantly to the faithful soul when all worldly things and thoughts are had out and dismissed for that day yea charged and as it were conjured not to disturb the intimate society of the Lord Jesus with the soul that hath found him and fastened on him Thus of the Sabbath in general As to the Christian Sabbath a great glory is put upon it in the Scripture-title it being called the Lords day and that name and title being continued and applyed unto it to this day The Lord Jesus hath put his own Name and stamp upon it It is the day of that Lord who is the Prince of the Kings of the Earth Rev. 1. 5. Of the Jews Sabbath and of our Lords day there is as St. Austin speaks one and the same Lord but now is the Lords-day prefer'd before that Sabbath as the same Father speaks by the faith of the Resurrection Unto this Resurrection day is that honour given to have this said of it Thou art my Son this day have I begotten thee Act. 13. 33. For by his Resurrection on that day he
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
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
one and the same time is so remarkably heightened 3. If there must be a weekly day of Gods own Institution whether there be any other day of the week that can lay so good a claim to that sacred Institution and that hath such a divine Character put upon it as the first day of the week on which our Saviour rested from all his work and compleated the Redemption of Man-kind in his glorious Resurrection on which our great Lord hath set his own Name and that recorded in Scripture wherein also the holy Observation thereof is presented in Christian meetings and such acts and exercises as suit with the solemn time of Christians assembling themselves together And which is generally confest to be an Apostolical Prescription and so amounts to a divine Institution 4. This day being divinely instituted whether God will not be that day better served and the spiritual profit of Christians better provided for by making it an intire day of Rest holy to the Lord and to spiritual uses or by mixing our work with Gods and Play with Piety Such things as these and more weighty communications of better Writers being seriously considered will I doubt not work on those who desire to walk with God willingly and thankfully to sequester themselves from all other things to enjoy a blessed communion with their Lord every Lords-day and one day in seaven to be as it were in Heaven Thus of the first part of this little Tractate and of the Christian duties therein contained The Second part treateth of Family-duties I begin with Family-Catechising an exercise exceeding needful useful that they that are young may be acquainted with God betimes and thereby if they die sooner may be fitter for his Kingdom and fitter for his service if they live longer God would have all to be saved and come to the knowledge of the Truth but as blind Pastors and People so blind Housholders and Housholds fill hell And mean while make the World much worse then else it would be For Families are the original of all other greater Societies and want of Religious Education there is the cause why there are so few good servants for how shal an ignorant Son or Daughter that hath no knowledge or conscience be a good Servant And why there are so few good Wives and Husbands for how shall they be good together that were never bred up to be good asunder Yea is it not from hence that there are so many less sound or less godly Ministers namely because they have not been so trained up as young Timothy was who from a child had known the holy Scriptures It s true that sometimes Religion is in the house and yet not in the heart at least of most in the House but if it be in the heart I am sure it will be in the house Yea as there shall be occasion in every house for the grace that is in a sincere and right heart is like the oyntment of ones right hand which bewrayeth it self being ever un-satisfied unless it disperse and send abroad the sweet savour of the knowledge of Christ in every place especially the Vicinity but most of all the Family I proceed from this to the thing I principally aimed at and indeed only intended when I first set upon this work namely to set forward the Duty of Family-Prayer For though God will do much for the house of Israel and for every house in Israel yet his Will is to be sought that he may do it for them Heaven is a rich storehouse and we have a Joseph there that is willing to nourish us lest we and our houshold and all that we have come to poverty yet it s necessary for us to go thither with our suits and supplications as the sons of Jacob went into Egypt with their sacks that so opening our mouths wide the Lord Jesus may fill them Ther 's treasure enough in God's House for us and for our houses but when God hath put a Key into our hand that is Prayer to open the door we must either turn the Key or not expect the Treasure men lust and have not labour and have not fight and scramble for the world and yet they have not or have not in mercy Hos 13. 11. because they ask not Now because some weak Christians may say with Jeremy Behold I cannot speak I cannot pray for I am a child therefore I thought it would be profitable for their help and education as it were to the duty of Prayer to put some Prayers into their hands thought it be God only that must put a spirit of Prayer into their hearts This is a course that heretofore hath found acceptance but now it needs an Apology considering that in late times Forms have been so much out of request that God's external Ordinances and holy Institutions of one kind and another have passed and suffered reproach and that with divers of better report heretofore but None but God knows who are his under the contemptible name of Forms of Religion too low for Christians of the upper Form Now if any yet there be that count themselves above Ordinances I must leave them as far above my persuasions But as for modest Christians who howsoever they may be somewhat doubtful about the use of Forms of Prayer yet are teachable and capable of satisfaction I shall endevour to give it them And therefore I willingly acknowledg and would have both those of my own Charge and other Christians to know that such Forms are not so properly intended for grown and exercised Christians albeit they being humble will know they may receive help and improvement from them but they are composed for young Beginners and for them also not to tie them up but to train them up as they use to do little Children to go first by a Form that leaving the form which was a great help at first they may go at length on their own legs without leaning on such Supports Blessed Bradford that high and humble Martyr when he was in Prison wrote a prayer for his Mother that she might learn how to pray for him and desired her to get it by heart and to say it dayly and he wrote another for all her house to make use of in their Evening Prayer Unto which I add that although poor and low yea the lowest Christians may and should take more liberty in private between God and themselves and not be afraid or backward to groan out their desires before the Lord yet the assistance and supplies of Prayers made to their hands is for such needful to enable them to appear before others and to be their mouth in the duty of Prayer I say needful that neither the service may be contemptible to those that be bad nor unprofitable and tedious to those that be better Briefly Formes of Prayer whereof the eaâ—e many
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
be committed but a little before the Sacrament Now if this be not justly fastened upon scandalous offenders that they are presently excommunicate de jure then so much is yielded as that some Church-members may be secluded at this or that time from the Sacrament of the Lords Supper which serves to confirm what I intended to shew which is that it is agreed upon on all hands that there may be a restraint in Sacrament-admission notwithstanding Church-membership in case of gross ignorance and notorious scandal And that 's all I aim at it being not in my thoughts to press such a strictness as will hinder access to the Sacrament in its just extent but only to repress such profuse concessions as tend to the abuse of that Ordinance and the danger and discomfort both of Receivers and Admitters I have enlarged thus far much beyond my first purpose partly to clear my way to that which followeth and partly to make tryal being necessitated thereunto by the process of this discourse whether my weak thoughts might contribute any thing to a right sense in this much-debated argument It 's high time now to mind my intended business which is to apply my self to those that are babes in Christ unto whom I shall offer in the most plain way that is in a way of Catechism some Sacrament-instructions And therein shall speak something more generally to acquaint them with the Principles of the Doctrine of Christ and then proceed to such things as do more particularly and immediately concern the Sacrament of the Lords Supper General Questions and Answers for the acquainting of the unlearned with the Foundations of Religion 1. Question What is the first thing in Religion needful to be known by every Christian and especially by every Communicant Answer That the holy Scriptures contained in the Old and New Testament are the Word of God and a perfect rule of faith and life necessary to be known and believed of all that will be saved 1 Tim. 2. 4. Joh. 5. 39. 20. 31. 2. Quest What do the Scriptures principally teach us as more neerly concerning our Salvation Answ Something concerning God and something concerning our selves 3. Quest What are we to know concerning God Answ That there is one only true and everliving God who hath made and doth govern all things in heaven and in earth 4. Quest Is there nothing else necessary to be known concerning God Answ Yes we are to know also that though there be but one God yet in this one God-head there are three distinct Persons the Father the Son and the Holy Ghost each of which is God and yet they are not three Gods but one God of one Substance Power and Eternity 5. Quest What are we to know concerning our selves Answ Something is to be known concerning our condition whilest we live in this present world and something concerning our state after death 6. Quest Concerning our state here and namely the estate of our souls What is there more especially to be observed Answ We should especially know and consider of our good creation miserable fall and gracious redemption 7. Quest How was man at first created Answ Very good for he was made after the Image of God in knowledge righteousness and true holiness 8. Quest How comes it to pass then that men are so bad now or Whence ariseth our miserable fall Answ From Adam's disobedience in eating the forbidden fruit whereby he cast himself and all his posterity into a state of sin and death both temporal and eternal inasmuch as in him all men sinned 9. Quest How could they that were un-born and far from any being when Adam sinned be guilty of his sin and fall with him into so sad a state Answ Even as Levi is said to pay Tithes in Abraham to Melchisedeck though he were not born when Abraham paid them but long after because he was in the loyns of Abrahim when Melchisedeck met him so may all man-kind be said to sin in Adam because they were all in his loyns when he sinned 10. Quest But what reason can be given why it should be so Answ Because the Covenant which God made with Adam was made with him as a common person and so it bound not him alone but took in all his posterity who being rooted and reckoned in him did therefore fall in and with him 1 Cor. 15. 21 22. with Rom. 5. 12. 11. Quest Man being thus faln Shew now what is to be known concerning his Redempâ—ion and restoring Answ That when in regard of the frailty of faln man Life could not be obtained by the righteousness of Works God did not leave him to perish but entred into a new Covenant of Grace for the restoring of him into an estate of righteousness and salvation by a Redeemer Rom. 3. 23 24. 12. Quest Who is the Redeemer Answ The Lord Jesus Christ God and Man in one Person Isa 59 20 21. Luk. 1. 35. 1 Tim. 2. 5. 3. 16. 13. Quest Why must Christ our Redeemer and Mediator be Man Answ That he might in the nature of man that had offended being himself without sin do and suffer whatsoever was necessary for the satisfaction of Gods justice and the salvation of sinful and lost man 14. Quest Why must he be God Answ That he might stand under the infinite wrath of God overcome death with all other enemies of our salvation and that he might give worth and efficacy to his satisfaction and obedience for the perfect purchasing and redeeming of us to himself 15. Quest What is more particularly to be known concerning Jesus Christ our Redeemer Answ We are to know that for the performance of the work of our Redemption he was in the fulness of time conceived by the Holy Ghost born of the Virgin Mary that he dyed for our sins rose again for our justification that he ascended into heaven and there sitteth at the right hand of God to make intercession for us from whence he shall come at the day appointed of God to judge both the quick and the dead 16. Quest Are all men made partakers of the saving benefits of this Redeemer Answ Not so because Christ and his saving benefits are applyed and received only by faith which all have not but the elect only and which they that want are condemned already because they believe not in the Name of the only begotten Son of God 17. Quest Is there not something also to be known and believed concerning the Church Answ Yes we are to believe that there is an holy Catholick that is Universal Church or Congregation gathered out of all quarters of the world wherein forgiveness of sin in the Name of Christ is preached communion of Saints exercised and eternal life obtained 18.
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
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
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
common to them and him let none think it arrogance in us to mention them nor themselves discharg'd of imitating them More particularly that I may go on with the Text look on Ministers 1. As Labourers Do not think their Calling an idle Calling They are Husbandmen whose work is never ended yea Harvest-Labourers whose work is never easie yea such as labour for your souls a work of all other the hardest if it be done well and the happiest if it succeed well and to you the unhappiest if through your fault it succeed ill 2 Cor. 2. 16. 2. As those over you in the Lord Not as triumphing in their superiority but as trembling at their charge and rejoycing in the lowest condescentions to take you up and win you to Jesus Christ They are such as preach not themselves but Jesus Christ the Lords and themselves your servants for Jesus sake He spake reason that said There is but one servant in an house and that 's the Master for he must take care for all and take pains for all that every one may have what is fit and what is due so there is but one servant in the Congregation and that 's the Pastor who upon peril of his soul is to guard and guide the sheep and according to their several and various necessities to provide for them a painful and careful work I would Christians knew what conflicts conscientious and zealous Pastors have for their charge and how our God humbles us among them while we stand higher on our Watch-Tower in beholding those horrible evils of one sort and another which we know not how to reform 2 Cor. 12. 20 21. 3. As Admonishers of you and therefore suffer the words of exhortation make conscience of receiving and obeying admonition Remember that better is a poor and wise child then an old and foolish King that will no more be admonished and forget not what an high place an admonishing Abigail had in Davids heart 1 Sam. 25. 32. See Prov 5. 11 12 13. 29. 1. In all these regards hold faithful Ministers in reputation Phil. 2. 29. And that for their works sake wherein observe that he that honours any Minister for his work will honour every Minister that doth that work well though of poor parentage and presence though of meaner gifts and parts Great difference between Paul and Timothy yet he worketh the work of the Lord as I also do saith Paul therein we agree Let no man therefore despise him yea lastly though there be some failings and personal infirmities That great Luther had his faults and some of Gods servants suffered by his vehemency yet I often use to say saith Calvin Though Luther should call me Devil yet I shall give him that honour to account him an eminent servant of God It 's a great Antidote against faction to esteem Ministers for the right and proper reason that is for their works sake not for their wits sake That I may draw to a conclusion of this discourse Think not beloved Christians that it is out of an affectation of self-advancement that this estimation is thus urged we desire to speak the Apostles words with the Apostles spirit It is not that we should appear approved but that ye should do that which is honest though we be as Reprobates that is in mens account for otherwise I trust that ye shall know that we are not Reprobates It is not for our selves we plead as men and poor earthen vessels but for our Calling as Officers and that for your sakes We beseech you therefore again esteem Ministers very highly for you are concerned in it very deeply If you regard them not Remember how far the disesteem reacheth for our Saviour saith He that despiseth you despiseth me and he that despiseth me despiseth him that hath sent me He that offereth an affront to an Officer discharging his Office according to law offers an indignity to the King in whose name he executes his office and from whom he hath it And so they that offer abuse unto and put sleights upon Ministers discharging their Office according to the Gospel they offer a dishonour to him that is the Prince of the Kings of the Earth and that goes very high How is it that ye are not afraid For so far is Christ from suffering this to go unpunished that disestimation and contempt of the Ministry ends without repentance in deprivation desolation damnation 1. It is for this that people are deprived of the Gospel The Kingdom of God shall be taken from you saith our Saviour and to make that good Lo saith Paul we turn to the Gentiles And it 's a sad thing to them that know what it is to see Pauls face no more Act. 20. 38. 2. This ends in desolation mocking Gods Messengers dispising his words misusing his Prophets was the immediate fore-runner and reason of the Jews dismal destruction by the Chaldeans And for the same reason worse came upon them after and is on them to this day even wrath to the utmost 1 Thess 2. 15 16. 3. This ends in that which ends not even in Damnation for How can a generation of Vipers escape the damnation of hell Mat. 23. 33. yea How shall we escape though we be not such Vipers if we neglect so great salvation to wit as it is offered in the Gospel-Ministry Heb 2. 3. O fear you that live under the droppings of Gods Ordinances lest by not caring for them as dispensed in Gods way the Heavens over you become Brass by taking away those over you whose doctrine drops as the rain and then the earth will be Iron your hearts will be Iron-hearts What hope of fruit without rain without husbandry or of heaven without fruit Luk. 3. 8 9. But on the contrary If Ministers be esteemed for their work and for Him that sets them awork Then 1. God will be pleased for it is Christ himself that is received Luk. 10. 16. and it must needs please the Father well that the Son is honoured Joh. 5. 23. 2. The Gospel will be continued for as the loss of first love causeth the Candlestick to be removed so where there is an estimation in love more light is vouchsafed When Philip was reverenced in Samaria Peter and John were sent after him And Christ himself went from those that were weary of him to those that waited for him the Salvation of God is sent to the Gentiles for they will hear it Act. 28. 28. O ye Parents rob not your children of the light of the Gospel by your light account of it Mat. 22. 5. 3. As when Gods Kingdom is sleighted outward comforts are removed and destroying Armies introduced So when it is sought outward comforts are added Matth. 6. 33. How hath England flourished under Gospel-dispensations and estimations And our Eclipses have arisen
and will arise from despising and persecuting a faithful Ministery of which therefore let all beware that love the common peace Psal 122. 6. 4. As it shall be easier for Tyre and Sidon and Sodom at the last day then for Gospel-contemners so they that receive and reverence it shall find mercy at that day when Christ shall come to be glorified in his Saints and to be admired in all them that believe and mark why because our testimony the testimony of Labourers among them was beleived In that day shall we rejoyce in Christians and to they in us if we have not run in vain nor laboured in vain Phil. 2. 16. To conclude this let it be your care dearly beloved Christians now God hath wrought such wonders for our peace and settlement to make some amends for that shameful contempt that hath been poured on the Ministers of Christ of late by your double honour And as for those many that have departed we are more willing to say have been carryed from us and against us by the distemper of the times what shall we say but as the holy Prophet sometimes did though with some alteration Lord God of Abraham Isaac and of Israel Let it be known that we are thy servants and that thou hast brought the heart of this people back again 1 King 18. 36 37. CHAP. IV. Of the Observation of the Lords-day or the Christian Sabbath THe Christian Sabbath as our Church calleth it that is the Lords-day being a matter of so great importance both in respect of Christians and of Christianity as that the name of the Lord of Glory is imprinted upon i And the Primitive Christians accounted it their glorious character And the Catholick Church hath still owned it and in the best of times most acknowledged it to be a day wholly dedicated to the remembrance and service of God our Saviour I shall therefore after what hath been already spoken concerning other parts of godliness endeavour according to my ability to add something briefly and summarily concerning this great day and the duties thereof and that so as to stir up Christians to the due observation of that day and performance of those duties For this purpose I shall make choice of a portion of Scripture that fully declares the danger of profaning the Lords Holy-day It is that which is written Neh. 13. 17 18 Then I contended with the Nobles of Judah and said unto them What evil thing is this that yee do and profane the Sabbath day Did not your Fathers do thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by profaning the Sabbath It is easie here before I go any further to foresee this Objection That a Text in the Old Testament speaking of the Jews Sabbath is improper for the establishing of the observation of the New Testament Sabbath Unto which I answer 1. More generall That whatsoever things were written afore time they were written for our learning and examples of divine Justice such as this Scripture declareth to be inflicted for profaning that which was Gods holy day then are written for our admonition upon whom the ends of the world are come to terrifie all men from offending in the like kind as here from abusing and applying to common use his consecrated time and solemn day 2. More particularly The fourth Commandement being as a remarkable part of the Moral and Eternal Law of God still in force for the holy observation of a Sabbath every week of Gods appointment unto the end of the world it will from thence follow that any thing spoken in the Old Testament concerning the Weekly Sabbath in use then if it be not proper to the Jewish people nor to the Jews Sabbath day but be prescribed in the fourth Commandement as common to each weekly Sabbath of Gods institution doth still remain in its full strength to bind the people of God in all Ages briefly What belonged to the Jews Sabbath as a Sabbath and not as that Sabbath is still in force for every Sabbath I mean for any weekly day which God appoints for his day of rest and holiness Hence it followeth also that what we find in the Old Testament about the Sabbath approved that 's for our imitation what we find reproved and punished that 's for our restraint and warning This morality of the fourth Commandement and its common aspect both on the Old and New Testaments weekly day being purposely and strongly proved by others I shall not here speak further of it but hasten to a brief opening of the Scripture before recited wherein it appeareth that amongst other gross abuses mentioned in the former and latter part of this Chapter the Sabbath also was very provokingly profaned and that in Jerusalem it self the Lords City wherein the Temple was the Lords House and wherein God himself s resided that they hid their eyes from the Sabbath in his eye-sight and by the profanation thereof he was profaned among them Ezek. 22. 26. If any ask How all this came to pass Nehemiah himself gives an account of it when he saith All this while was not I at Jerusalem v. 6. The presence of a good Governour prevents impiety And Nehemiah being once come Sabbath profanation is non-pluss'd and overcome They came no more on the Sabbath v. 21. But as when Moses was absent the Calf was made so Nehemiah going after his first coming to Jerusalem and the building of the walls thereof into Persia again there were in that his absence from Jerusalem many profanations crept in which he when he returneth most zealously reformeth In particular when he saw in Judah the violation of the Sabbath and that it was made a very Market-day v. 15. his eyes affected his heart and his zeal discovers it self 1. In vehement speaking for he testified and contended against the profaners of that day v. 15. and with the Nobles that should have prevented and obviated such profananation v. 17. 18. 2. In resolute acting taking order 1. For the shutting and guarding of the Gates of Jerusalem against buyers and sellers within the City v. 19. 2. For restraining them that lodged about the wall who might continue buying and selling in the Suburbs v. 20. 21. 3. He gave charge to the Levites also to keep the Gates to wit of the Temple Nehemiah's own servants being appointed to keep the City-gates that so nothing might be wanting on their part to keep the day and house of God from profanation v. 22. The result and conclusion of all which is an humble applying of himself to the mercy of God for the remembring of him as he by the grace of God was zealous in remembring the Lords holy day where his confidence is also implyed and this contained that The Lord will mercifullly remember them who remember dutifully the Lords day In
the two verses before recited v. 17 18. is contained Nehemiah's contending or arguing the case by strong and solid reasons with the Nobles who either had a hand in this evil as being Actors in it themselves or at least were under the guilt of it for want of being the restrainers of it being it's like intrusted with the care of such things in Nehemiah's absence This contention is made good by the great evil that there is profaning the Sabbath day which is twofold 1. The evil of sin v. 17. What evil thing is this that ye do 2. The evil of punishment Did not your fathers do thus and did not God bring all this evil upon us v. 18. The former of these sheweth that It is an evil thing to profane the Sabbath day I use the word Sabbath not as intending to speak of or to give any countenance to the observation of the Jews Sabbath now but as purposing to speak of the Christian Sabbath and to take in that only of the Jews day which sometime belonged to it in the general nature and notion of a Sabbath and with respect to that observation of a Sabbath which being prescribed in the fourth Commandement belongs to every Sabbath of Gods appointment Nor do I while I make use of the name Sabbath deny the Lords day to be the more Evangelical name but I call it a Sabbath because it will never be the Lords day unless it be a Sabbath day that is it will never be a day of holy Rest unless it be a day of rest which the word Sabbath signifieth Concerning which I shall mention these three particulars 1. The Rest enjoyned 2. The thing intended in that rest to wit Holiness 3. The Extent both of the rest and the holiness it is for the whole day First In a Sabbath rest is required and that so as to do no manner of work the meaning is not that we are to abstain from sinful works only which though they be eminently unlawful on that day yet are truly unlawful any day and are forbidden in all the other Commandements Nor is it the meaning that we should abstain from servile work only that is worldly works painful and gainful which are allowed on other days for howsoever such works be in special manner forbidden as being named in the fourth Commandement yet that 's but by a Synechdoche or a figure whereby more is meant for if they only were forbidden then the Sabbath might be spent in things easie liberal and ingenuous without blame and then God should have the day no more or little more then if it were spent in servile works when yet it must be a Sabbath of or to the Lord The thing therefore required is that all manner of work be forborn by what name or title soever it be called that is ours and not Gods that depriveth God of his day or is an hinderance of that holiness which is intended in the Sabbath or day of rest Of this Rest there are divers reasons As 1. The solemnity of the day for it 's one of Gods solemn dayes Psal 81. 5. that the celebration thereof may be more fair and full by laying aside all work and the whole Creation as it were to wait on the Creator Levit 23. 3. 2. As in point of solemnity so In point of mercy for the relief refreshing and taking breath of the toiled creature after six dayes labour which is said of God himself after his work but it is spoken after the manner of men Exod. 31. 17. On the seventh day he rested and was refreshed 3. And especially In point of Piety for the sanctification of the day in the holy services thereof and that not without need For if we look to innocent Adam albeit some question Whether the Law of the Sabbath were given to him before the Fall yet there 's no cause to question but that it would have been useful to him though he had not faln because he could not at once dress and keep the Garden and have that compleat and indistracted communion with God which it was easie for him to enjoy in a time of rest and separation from all such earthly and heterogeneal imployment But now man being faln this Rest is of more absolute necessity because both humane infirmity and corruption so compass and cleave to us that we cannot with full intention of mind be in Heaven and Earth both at once that is we cannot at the same time apply our selves intirely to matters of so different a nature and operation as heavenly and earthly things are which apparently carry our hearts contrary wayes whereof there needs not further proof then the dayly experience we have of the dividing of our hearts and the withdrawing of them from things spiritual or at least the eclipsing of them by the interposition of earthly things which if they be earthly thoughts hinder spiritual thoughts and disturb heavenly meditations if they be earthly words they cool spiritual communications a man cannot speak two different languages both at once and if they be earthly Actions they weaken spiritual exercises and thrust aside heavenly transactions For this reason Play also and Sports are forbidden for God forbids not work for the thing He likes work better then play but for the end to wit because it hinders the intire imploying of the day in holy things which Play doth much more because of a greater delight in it and for that the heart is more taken up with it and stollen as the hearts of the men of Israel were by Absaloms kisses 2 Sam. 15. 5 6. from the son of David the Lord of the Sabbath by it Now Albeit there might be some rest out of the fourth Commandement appendant to the Jews day and proper to them as appertaining to their Education which I conceive it will be hard to find that which is produced for it being as probably answered as urged yet all that rest which is enjoyned in the Commandement and is necessary for Sabbath-sanctification belongeth to us as well as to them for As the observation of the Sabbath prescribed in the fourth Commandement being spiritual argueth the Law that requireth it to be both moral and eternal so with respect thereto the bodily rest also becometh moral and therefore a common and continuing thing to us as well as to the Jews Nor need this rest seem tedious if we consider what works God requireth and alloweth on the Sabbath-day As 1. Works of Religion Six dayes shalt thou labour and do all thy work saith the Commandment but on the Sabbath-day we may and must do Gods work Hence it 's said The Priests profane the Sabbath that is materially by doing those works that would profane it if God had not commanded them for his service but being that he hath so done those Priests are blameless because those works though servile in their nature yet were sacred in their end and
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
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
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
ceasing I speak not here of so much or so long which occasions may very but to live a whole day without God and without any intercourse with God by Prayer unless in case of inability of body or mind whereby a Christian is not himself is that which the Spirit of God in Scripture will not bear with and which the spirit of a godly man cannot bear which may be discovered in Daniel though his were a special case who when there was a decree for thirty days could not forbear his praying to God three times a day for one day Dan. 6. 10. Thus in general for dayly Prayer which Conscience will easily carry and help these reasons to reach to Family-Prayer the rather because the faults and wants of Families are laid on the Governour of the Family and the charge is drawn up against the House as we see in the case of Eli's sons 1 Sam. 2. 29. 30. Besides that a true worshipper of God is loth God should be from home from his home a whole day together It is enquired Secondly When this duty is to be performed whether it be by single Persons or by Societies wherein it is granted that Christians are not tyed to any set hours in the day and yet it is profitable as Calvin speaks to have some certain hours consecrated to Prayer lest Prayer should be forgotten which ought to be preferred before all other cares and concernments Set-hours do not bind but mind Conscience and give it the advantage of pleading prescription The occasions and frame of every Family will point at the fittest times for Family-duty wherein if any hindrance arise at the ordinary fixed time the next convenient time is to be chosen But the common season for this service will be comprehended within the general names and times of Morning and Evening At which times both Scripture and Reason and the common custom of persons professing any Religion call us to this duty of Calling upon God 1. Scripture To wit by the legal Sacrifices enjoyned the people of God Morning and Evening under the Law whereunto Incense a Type of Prayer was added which may shew that we are to offer unto God the fruit of our lips and spiritual Sacrifices day by day continually Hereunto agreeth the example of David who directed his Prayer to God in the morning and the lifting up of whose hands were the Evening Sacrifice which thing is prophesied of also concerning the Gentiles after the Jewish manner of speaking but to be understood spiritually as that whereby the name of God should be greatned from the rising of the Sun to the going down of the same Unto this it may be added that whereas it was commanded the Jews to offer two Lambs day by day continually the one in the Morning the other at Evening the Hebrew Doctors say thereupon that The continual Sacrifice of the morning made Atonement for the Iniquities that were done in the night and the Evening Sacrifice made Atonement for the Iniquities that were by day And sure in all Families there 's great need of such an Atonement for all persons which is no way to be had but by the Sacrifice of Jesus Christ Nor is the benefit of that to be had but in the Publicans way that is in a way of Prayer and humble suing for it Nor can there be a fitter time to seek it and come to the Sacrifice then in the Morning for the sins of the Night for which otherwise we may be smitten before Night and in Night for the sins of the Day for which otherwise we may be destroyed before the Morning Yea This is one thing whereby according to the Old-Testament usage the holy substance whereof still continueth I say this is one thing whereby our Houses may be dedicated to God whose Tenants at Will we are to wit by dayly Prayer 2. Reason and the light of Nature which leads all sorts of people to use some kind of Prayer when they rise up and lie down and that upon great reason extending it self to Family-Prayer that is because it is God that makes men and their Families prosper by day and to sleep safely in the night Great reason hath every man in his dwelling to say I will kneel down and pray before he say I will lie down and sleep and that because he must needs say if he will speak truth Thou Lord only makest me dwell in safety Psal 4. 8. The mercies of this God are new every morning Great is his faithfulness Lam. 3. 23. and therefore great reason there is to shew forth his loving kindness in the Morning and his faithfulness every Night Psal 92. 2. I shall say no more but this Use Family-Prayer conscionably and faithfully observe the effect of it diligently and wisely and then it will plead for it self abundantly As Knowledge hath no Enemy but such as do not know so Prayer hath no Enemy but such as do not pray or pray only for a fashion and because they cannot either for fear or shame omit it or because they think to make God indebted by it and obliged to prosper them in their affairs otherwise the holy and happy use of Prayer will sufficiently apologize for it and perswade to it And that in the Family the Houses of those wherein God in that way is entertained being unless God see cause of doing otherwise for a greater good then outward prosperity is like the House of Obed-edom all whose Houshold was blessed whilest the Ark continued there spiritual Exercises being accompanyed not only with spiritual but even with outward advantages and God being where he abides like the Sun to make chearful and the Rain to make fruitful Hos 6. 3. Thus far of Family-Prayer referring a short Form of Prayer for Morning and Evening for the use of weak Christians unto the end and close of this Treatise And shall in the mean time speak very briefly having spoken so largely of the things already handled of two other holy Houshold-Exercises to wit Repeating of Sermons and Singing of Psalms CHAP. III. Of Repetition of Sermons in Families THe Repeating of Sermons I shall endeavour to move Christians unto as I have done in other things before-mentioned both by Scripture and Reason Grounds of Scripture for Sermon-Repetition The first Scripture I shall mention is Jer. 36. 2 6. where the Lord first commands Jeremy to write all the words which he had spoken from the days of Josiah unto that day and thereupon Jeremy calls Baruch to write them from his mouth and then commands him to read what he had written in the ears of the people that so they might be brought to serious repentance for the preventing of their ruine which sheweth that things preached by Ministers as Jeremie's Sermons were in the Temple or Instructions delivered from Ministers mouths as these words were now from Jeremie's mouth being written
Christians to set and keep it up in their Families these considerations 1. The duty it self as hath been shewed before is evidently commanded as a duty much tending to Christian Edification 2. The command of Singing is no where limited to Publike Meetings but rather given forth in such a generality as to comprehend in the command the use of it in Christian Meetings of all kinds whether Church meetings or Family-meetings yea it is extended to every particular person Jam. 5. 13. Is any c. Besides that the profit and benefit of this holy Exercise argueth for the use of it every where where that profit may be had by it Zanchius therefore is resolute and saith he makes no doubt but that what the Apostle speaks both in the fifth to the Ephesians and in the third chapter to the Colossians of this duty is to be understood as well of those things that were to be sung in the Publike Meeting of the faithful as within their private Wals and their private Families where it is to be observed that this learned man speaks this as arguing for Singing in the Publick Congregation taking it for granted that the forecited places make for the use of it in private Families And how much good might be done in Families if the Word of Christ did so dwell in us as to be made use of in a way of conscientious domestical teaching For which the Psalms of David would supply much assistance But Christians have learned of late to preach in Publick without a calling with neglect of teaching their Families where their calling and charge lieth and divers shake off Singing both in publick and private 3. We find our Saviour Singing with his Family after the eating of the Passover which is the more to be observed because the Passoever was eaten in private houses the Family and Fraternity joyning together in the whole Celebration of it in the conclusion whereof they did use to sing from the 113. Psalm to Psalm 119. which they called their great Hallelujah This may mind us of doing the like in our private houses especially when God shall minister unto us more special occasion of glorifying his Name And godly Housholders have accordingly accustomed themselves to the use of this holy Exercise in their Families Why should nor others go and do so likewise it being so suitable to and such a declaration of the spirit of holy and lively Christians 4. Private Families enjoy many mercies God makes them laugh and be merry as he did Sarah Gen. 21. 6. and the Rule is Let such as are merry sing Psalms Jam. 5. 13. Agreeable hereunto is that of the Psalmist Psal 118. 15. The voyce of Rejoycing and Salvation is in the Tabernacles of the Righteous That Psalm speaks of the joy and salvation brought to Zion and the people of God by David's government which made them greatly to rejoyce and that not only in Publick and in Gods Tabernacle but in their own Tabernacles and private Habitations And what a mercy is it when God so orders things in Publick that we need not wander about weeping but may sit in our own houses singing This should make us to make the Lord our Song Psal 118. 14. 5. The Apostle writing to the Ephesians of this Exercise doth not speak of publick Meetings or of Singing in the publick Assembly at least appropriating his speech to that though it may be extended and applyed to that for he saith first Be not drunk with Wine wherein is excess as alluding therein to immoderate Feasting in those times especially among unbelievers 1 Pet. 4. 3. which used to be in their houses not but that there was feasting also in their Idols Temples 1 Cor. 8. 10 and for some time in Christian Church-meetings 1 Cor. 11. 20 21 22. but ordinarily they feasted in private 1 Cor. 10. 27. and were then likest to exceed Now if the Apostle reason from excesses in private banquettings and the vain mirth there for a contrary carriage in Christians and a making of themselves merry with godly Hymns Psalms then it will follow that it is the purpose of the Apostle here to speak to Families and to such Christians as had Families requiring them to refresh themselves in their Meetings and Feastings there with spiritual and heavenly mirth which hath been especially heretofore when the times and hearts of Christians were better setled a very usual thing amongst godly and knowing Christians when they entertained their friends Thus doth this Scripture bring singing of Psalms into Families according to the occasions of rejoycing which God offereth them which though at times they more abound yet are never wanting No more should Christians be in this duty Phil. 4. 4. 1 Thess 5. 16 18. Thus for grounds of Scripture serving to set forward the service of Singing of Psalms I come now to Scripture-reasons confirming this duty First It is an Exercise making much for the glory of God That usual Preface Let us Sing to the glory of God such or such a Psalm sheweth that to be the intent of Singing and of those who seriously apply themselves to it Besides The thing it self that is the action of Singing speaks so much because it is exercised about that matter which makes much for the glory of God that is about the Word of God which setteth forth to the praise of God 1. His Names and Attributes as his Power Truth Mercy Psal 59. 16. 62 11 12. 138. 2. 2. His Promises and Threats Psal 1. 3 4 5. 12 5. 68. 20 21. 3. His Works which they speak of speak of the glorious honour of his Majesty because all his works praise him and therefore they set forth his praise because what he hath spoken in his Word was of promise or threatning those works make good and thereby he magnifieth his Word above all his Name shewing how upright he is and that there is no unrighteousness in him Psal 92. 15. Secondly It makes much for the spiritual benefit of those who rightly and religiously perform it Hence also the ordinary Introduction to this duty hath been Let us Sing to the Praise of God and our own Edification Particularly It edifieth and assisteth three ways For 1. It is as hath been shewed before out of Scripture a teaching Exercise teaching and helping us to know rightly believe firmly live holily and pray wisely and effectually 1. To know because many of the Psalms are Doctrinal wherein divine Doctrine as Moses saith in his Song Deut. 32. 2. drops as the Rain Psal 49. 3 4. More particularly The Psalms will teach us 1. What God is which is fully shewed by the Descriptions of his Greatness from Psal 95. to Psal 100. As also by the relation of his works Psal 9. 16. 46. 10. 48. 14. 68. 20. 2. What Christ is of whom divers Psalmes
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
which I invite you to take notice of may be reduced to two heads First The Lords casting my lot amongst you and calling me to you by a more then ordinary providence for it was by the free and as far as I know unsollicited naming of me to it by a Person of Honour in whose gift it was and the news of it was sent unto me then when being a Student in Oxford neither this nor any other Ministerial charge was by me either sought or thought of which I mention and mind you of the rather because though I have had divers earnest invitations to remove to other places of more publike imployment yet Gods more then usual Call to this Place hath ever made me to fear to forsake it and I have still found much inward satisfaction in forsaking all other and cleaving to this For God is the wisest disposer of his Servants and He knows best in what part of his Vineyard to place his Labourers Yet I condemn not all removals if they be not self-removals but set a mark upon special disposals Secondly You may not pass over without serious observation another remarkable Providence which is that whensoever I have been forced from you God hath provided otherwise for you Twice you remember I have been taken off 1. By suspension for three years space because I could not be resolved to read the Book of Liberty for Sports on the Lords-day 2. By the distractions of the late sad times of Civil War about so many years more Yet in both these separations from you God ordered it so that such were present with you in all the time of my absence and restraint by whom you were diligently and profitably instructed which as it is to be marked on the one side to shew how God provides supplyes in the necessitated absence of Pastors so on the other side it concerns you unto whom this benefit hath been vouchsafed to take notice that though you have not still had the same Husbandman yet God hath not suffered you to want that spiritual husbandry which if it be lacking but for a time Bryars and Thorns grow up and the envious man suddenly sows his Tares Remember how much you are bound to that God that hath not left you without a teaching Minister and without Law how much you are bound to be thankful who have had the heavenly Manna in the Wilderness of this World forty years and upwards how much you are bound to be fruitful who have had dressers of the Lords Vineyards so many years to dig and dung and by all means to seek for fruit and lastly how inexcusable you will be if the door of your hearts be not opened at which Christ hath still stood knocking four and forty years together In the next place I must not dissemble that there is matter of humiliation for us on both parts for as on my own part I willingly acknowledge much weakness and want of bestirring my self among you with that care courage compassion diligence and resolution that belongs to a Pastor so you on the other part have cause to take to heart that unteachableness whereby though there hath been precept upon precept line upon line yet so little is learned Not but that I think and hope that for the generality it will be found that there is more acquaintance with Religion in this then in divers other Congregations that consist of poor and unlearned people but yet it is to be lamented that divers know so little in comparison of what they should and might have known and have much need of milk still because of their unskilfulness in the Word of Righteousness But besides this want of knowledge I may say My God hath humbled me among you and given cause of bewailing the great want of the power and practise of godliness I confess you have comforted me with a conformity to the Ordinances and the Exercises of Religion The matter of grief is that there hath not been in some that sobriety in company in others that diligence and laboriousness in their Callings and in many that Christian patience that there ought to have been but in stead thereof many angry and unbrotherly contentions which is observed to be the disease and is indeed the great sin and dishonour of this place albeit I grant there have been of late more occasions then ordinary of it And it 's true also that the Devil is very busie to make them worst that are taught most Hence it is that it is not to be wondered at neither is Religion or the Profession thereof to be worse thought of for it if here or otherwhere where the Gospel is preached there be breakings forth not only into anger and bitterness which yet is very bad and a giving a place to the Devil who plays his pranks and works his will very much in a passionate heart but also into far fouler evils as swearing cursing drunkenness uncleanness going to Witches and Wisards which is a going to Hell for help when people be under the hand of Heaven These more hainous offences I only name to you because I believe divers that have been guilty of some of them have truly repented and am willing to hope that others that are yet faulty in any of them being convinced in their Consciences of the evil and danger of things so horrible and forbearing them more then heretofore will not only leave them altogether but abhor them and themselves for them Which I desire the Lord to give them grace to do before it be too late I am weary of this sad work and therefore shall add only this It had been a happy thing my Brethren both to you and to me if divers aged persons had as I perswade my self some have become young Christians and grown so wise as not only to live soberly and righteously which makes them good Neighbours but not good Christians but also to live godly that is to live according to the Word of God and to aim in all things at the glory of God O how little is there of this in many that are going into their grave Nay in stead of this comfort in older people I have often with much grief observed that by sundry of the younger sort who have given some good hopes in the beginning of their time of their doing well by their appearing in Catechising Hearing and Noting Sermons and Reading something of Scripture at home as they have been call'd to it yet afterwards being grown up and come to discover their dispositions reading Scripture hath been laid aside Catechising shaken off Noting Sermons neglected the vain fashions of the world followed and so the upshot and conclusion is the living of a dull worldly life with little sense of Religion and losing that acquaintance with God which they seemed to have or which it was hoped they would have had The Lord open the eyes of such and Blessed be God there
are divers young ones that are not such After all this I shall say and may truly say with the Apostle I write not these things to shame you or as if I thought there were not the like or greater cause of complaint in other places but I write them as to my beloved Sons and Daughters to warn you and to stir up both my self and you that it may be yet better by our making the best use we can of the little and uncertain remainder of time of our being together as Pastor and People I gladly pass from this which is displeasing to me but I thought needful for you to affect you with your estate that you might never rest till you be in a good estate And come now to the third and more comfortable thing which is matter of Praising God whereof there is much and that Not only because I hope and know that the great God without whom Ministers can do nothing are nothing hath been pleas'd to make my Ministry profitable to divers neighbouring Parishes at my first coming hither less provided for but especially for the good effect of it among you of this Congregation The same Lord of the Harvest that hath brought I may say laborious preaching into this place where there was so little so long time before hath blessed it here also so far as that I doubt not divers are gone to Heaven that have enjoyed it and are going thither who now enjoy it Not so many God knows as were to be wished but so many as that it sufficiently appeareth that God had a gracious work to do when he sent his Word hither upon the souls of poor people in this place I shall not here forget that which may confirm what I have said and be a sign of the hearty entertainment of the Gospel which is That you did so generally lovingly and earnestly desire my return unto you after I had been for some longer time absent and when I was much desired otherwhere This new Invitation I took as a second Call and a new encouragement to settle with you and therefore forsaking all other I have kept my self or rather God hath kept me only unto you to spend and be spent for you Here also I do with comfort remember your greater respect to the Lords-day more knowledge of and preparation for the Lords-Supper then is to be found in every place where the Word hath been together with some more reverence of the presence and service of God in the publike Assembly you do not use to over-run the blessing as divers that make it a common but it is a very profane custom to go away before the Blessing be pronounced but abide the whole time of divine Service Jacob said I will not let thee go from me They do well that say and resolve Lord I will not go from thee before thou blesse me But amongst and above divers other things there is great cause of blessing God for your constancy in attending Gods Word and Ordinances in the late Erroneous and Congregation-scattering times wherein so many Christians have lamentably and fearfully faln from the truth and wayes of God from whom I know you have not wanted tentations to depart with them upon the pretence of greater light and more holiness from that written Word of God which they that leave or cross and contemn have no morning-light in them and with a reverend and unfained respect whereunto the greatest godliness and holiness is ever-joyned for it is a doctrine according to godliness that is which requires true godliness and stirs up and brings men thereunto But by such tentations many have departed To that God be glory who is able to keep you and hath kept you from so falling Jude v. 24 25. I have little more to say O that I could take off some of that which I have said that is all former Complaints by seeing that done at last which hath not been done at first I mean by seeing those that have lien in ignorance become at length knowing Christians those that have been wordly minded spiritual Christians those that have been loose and given to drinking sober Christians and those who have been only sober truly godly Christians O that they that are old too like Nicodemus that dreamed of entring into his Mothers womb again might be so far awakened and enlightened as to enter as it were into the womb of the Church and know experimentally what the great mystery of Regeneration means by having Christ through the travail of the Ministery formed in them to the glory of God the sealing of the Ministry and the salvation of their pretious Souls in the day of Jesus Christ unto which they do so much hasten and for which they must prepare now or perish then And to speak yet again O that you that are younger would make conscience of remembring your Creator in the dayes of your youth and make it your business to grow in grace as you grow in years not being ever the elder the lower but the taller Christian It 's a miserable thing when a young man grows in nothing but in height or in hair O how that grows in these dissolute dayes or in strength or in wit without having the wit to grow in the knowledge and fear of God I say this is a miserable and most dangerous thing for young men may die as well as old if the Tower of Siloe fall it kills the youngest on whom it falls as well as the oldest In those lead-mines wherein many of you labour how many younger and stronger men have perished on a sudden Now if they that dye whether they be old or young do not live in Jesus while they live how shall they die in Jesus when they die and then how shall they live with him when they are dead And Is it your mind that the Lord Jesus should be in one place and you when you are dead and may die to morrow in another and that a contrary place He in glory and you in torment and that for evermore Beloved I am perswaded better things of you and pray for better things in you even things that accompany Salvation though because I would have you to hear I thus speak I shall speak but once more and I hope they that hear worst will hear me Are you sure there is an Heaven Do you believe there is an Hell Do you know the Soul is Immortal and never dieth as the Body doth And are you further perswaded that where this never-dying Soul lodgeth and lyeth the first night after your death whether it be in Heaven or in Hell there it and you must lodge for ever I say Do you think all these things to be true Let me then beseech you to shew your selves Christians or to shew your selves Men and live not securely in that loose course walk not stubbornly in that wide way which will certainly bring