I. REAS. Because the Lord God who â—s the onely absolute lawgiver Isaia 33.22 may dispense with his owne law as seemeth good unto himselfe and as sometimes he hath done He dispensed sometime wiâ—â— the sixt commandement of the Decalogue Thou shalt not kill when he appointed Abâ—ham to offer up his sonne Isaac See Geâ—â— 22.2 And with the eight commandemenâ— Thou shalt not steale when he directed thâ— Israelites to spoile or rob the Egyptian See Exod. 3.22 II. REAS. Because God the Father whâ—â— hath put the times in his owne power hâ—ving an absolute soveraignty over them 〈◊〉 is expressed Psal 74.16 The day is thine 〈◊〉 night also is thine may therefore disposeâ— them according to the will of his owâ— pleasure See Matth. 12.8 The sonne of mâ—â— Lord even of the Sabbath day OBSERV The Soveraigne Lord Goâ— may doe with his owne what he wilâ— Math. 20.15 Is it not lawfull for me to doe wâ—â— I will with mine owne He may appoint thâ— same time to a worke of mercy or necessity which he hath ordinarily designed unto thâ— solemne serving of him See Math. 12.7 8. XXIV PROPOSITION When by occasion of works of necessity any one is necessitateâ— to an omission of such religious serving of God in Prayer and Scripture-exercise which ought to be performed morning and evening every day Then such omission ought notwithstanding to be very greivous and taken to heart greatly by him that is exposed to so great straits PROOF This Proposition is implied in another case intimated by our Saviour Christ when he had foretold the destruction of Ierusalem unto his disciples See Math. 24.20 Pray that your flight be not on the Sabbath day For it would be greivous to fly on the Sabbath day consecrated to religious serving of God though necessity did compell thereunto sith by such flight there must needs be an unavoidable omission of the solemne worship of God So it is in other cases likewise I. REAS. Because through an omission of solemne serving of God there must needs be a want of that blessed comfort and reviving which is wont to be found in sweet communion with God therein This is evident from that complaint of David in his necessitated want of Gods solemne worship occasioned by Sauls persecuting of him Psal 63.1 2. My soule thirsteth for thee my flâ—â— longeth for thee in a dry and thirsty land who no water is To see thy power and thy glory as have seene thee in the Sanctuary There is the same reason for complaint in regard of necessary omission of solemne serving of God morning and evening II. REAS. Because there is great dangeâ— of spirituall distemper in the soule of a Christian through omission of any daily duty 〈◊〉 religion For so the Apostle Paul giveth 〈◊〉 understand as it is implied Hebr. 3.13 But exhort one another daily while it is called To day lest any of you be hardened through thâ— deceitfulnesse of sinne OBSERV As the want of corporall repaâ—â— although it be but for a day will occasion and cause some faintings of spirits as is to be seene in that fainting that was in the people in Sauls army when they had had no fooâ— for the space of one day See 1 Sam. 14 2â—.29 So likewise in the want of spiritual repast to be tasted in Gods ordinances thâ— soule or inward man wil be apt and ready 〈◊〉 faintings as David professeth Psal 84. â—â— My soule fainteth for the courts of the Lord c This is likewise appliable in the case of daiâ—â— serving of God XXV PROPOSITION Vnjust and sleight pretences of want of leisure through some urgent necessity for performance of religious service at seasonable times ought carefully to be taken heed of and avoided PROOF The Prophet Haggai doeth notably convince the Jews after their returne from the captivity of grosse failing for a sleight excusing their delay of reedifying the Temple Hag. 1. vers 2. Thus speaketh the Lord of hosts saying This people say The time is not come the time that the Lords house should be built c. I. REAS. Because vaine pretences and excuses do argue and bewray unsoundnesse of heart and notorious hypocrisy which God the searcher of mens hearts and waies Jerem. 17.10 taketh notice of and convinceth as tending to apostacy See 1 Timoth. 4.2 Speaking lies in hypocrisie having their conscience seared with an hot yron II. REAS. Because such hypocriticall pretences and excuses will affoard no solid comfort in the latter end to such as make use of them as is noted Isa 33.14 The sinners in Zion are afraid fearfulnesse hath surprised the hypocrites who among us shall dweâ—â— with the devouring fire who amongst us shalâ— dwell with everlasting burnings OBSERV It is utterly a fault to be addicted to excuses yea it will find out in duâ— time and cause ruine It was inexcusable on Sauls part to command the Priest to withdraw his hand by occasion of an unjust feare of danger 1 Sam. 14.19 It was the fault of Felix to dismisse the Apostle Paul as he was preaching upon a pretence of taking a more convenient season to send for him againe Act. 24. vers 25. It was the sinne of Jeroboam the sonne of Nebat who made Israel to sinne to hinder the ten tribes from going up to Jerusalem to worship pretending it would be too much paines for them 1 King 12.28 Thus it is in all vaine and unwarrantable excuses XXVI PROPOSITION More or lesse time ought to be spent every day in religious exercises according to the gifts state degree calling and condition of persons as they shall require or admit PROOF See Luk. 12.48 Vnto whomsoever much is given of him shal be much required and to whom men have committed much of him they will aske the more I. REAS. Because God who dispenseth his gifts diversly even to every one according to his ability of imploying them viz. giving to one five talents to another two to another one Math. 25.15 He doth accordingly reckon with them vers 19. ibid. II. REAS. Because God graciously accepteth and abundantly recompenseth the religious service that any one doeth performe in trueth and sincerity according to his talent whether it be more or lesse See 2 Corinth 8.12 For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not OBSERV In the time of the Ceremoniall law the people of God were required to offer onely as their state and ability would suffer See an instance hereof in the case of a womans purification Levit. 12.8 If she be not able to bring a lambe then she shall bring two turtles or two yong pigeons the one for the burnt offering and the other for a sinne offering and the Priest shall make an atonement for her and she shal be cleane Our Saviour Christ likewise doth highly valew the widows farthing cast into the treasury Mark 12. vers 4â—â— XXVII PROPOSITION The daily worship and service
17.3 This is life eternall is they might know thee the only true God 〈◊〉 Now that this is of grand concernment may be gathered from Moses his solemâ— attestatioÌ„ mentioned Deut. 30.19 I call haven earth to record this day against you the have set before you life death blessing cursing therefore choose life that thou thy seede may live III. REAS. Because ignorance of God or a not knowing him to be the Lord will expose people to everlasting destructioÌ„ from the presence of the Lord from the glory of his power at the latter day As it is writteÌ„ 2. Thess 1.7 8 9. The Lord Iesus shal be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God c. So that the terrour of the Lord should perswade men to looke seriously after the knowledge of God 2. Cor. 5.11 For what is a man profited if he shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for â—is soule Math. 16.26 Observation for better understanding the meaning of the 1. Proposition Albeit the nature of the Majesty of God is infinite incomprehensible therefore cannot perfectly be knowne of any people As it is most excellently argued Iob 11.7 8 9. Canst thou by searching finde out God Canst thou finde out the Almighty unto perfection It is as high as heaven what canst thou doe deeper then hell what canst thou know The measure thereof is longer then the earth broader then the sea And 1. Timoth. 6.16 dwelling in the light which no man can approch unto whome man hath seene nor can see Yet the Lord haâ—â— made manifest in his works that whicâ— may be knowne of God Rom. 1.19 20. Yeâ— and he hath so revealed declared himself in his word by his only begotten sonne Iohâ— 1.18 Hebr. 1.1 that his people may in theâ—â— measure attaine unto all riches of the fuâ—â— assurance of understanding to the acknowledgment of the mystery of God Colos 2.2 II. PROPOSITION Such people as doe know beleeve that the Lord is God oughâ— to performe religious worship service unto his divine Majesty PROOF Moses the servant of the Lord inferreth this second Proposition from thâ— proofe alledged to confirme the former or of Deut. 4.39 concluding thus ver 40. The shalt keepe therefore his statutes and commandments c. Now this is one of his commandements that he be worshipped for so oâ— Saviour Christ expoundeth Moses Math. 4.10 It is written thou shalt worship the Lord tâ—â— God In like manner the Psalmist having occasionally shewed how it was made knowne to Iudah Israel that God is the Lord inâ— dispensation of his word ordinances works Psal 76.1 2 3. inferreth thence vers 11. Vow pay unto the Lord your God let all that be round about him bring presents unto him that ought to be feared that is to say Let Gods people that doe know and beleeve that the Lord is God performe religious hommage and worship to him I. REAS. Because the Gentiles who have not the use of the holy Scriptures are convinced by the light of the law of nature their consciences bearing witnesse Rom. 2.14 15. that he that is God ought to be religiously worshipped and accordingly have beene wont albeit superstitiously to order their course as is evident not only froÌ„ their owne books but also in sundry passages of the Bible See for this the Apostle Pauls testimony touching the Athenians when by occasion he sojourned at the University of Athens Act. 17.22 23. Yee men of Athens I perceive that in all things ye are too superstitious For as I passed by beheld your devotions I found an Altar with this inscription TO THE UNKNOWNE GOD whom ye therefore ignorantly worship him declare I unto you II. REAS. Because a knowledge beleefe that the Lord is God implieth a knowledge in some measure of his Name Attributes Works how great how gracious how dreaded and how glorious they are the worth and excellency whereof doe châ—â—lenge and call for hommage and worship 〈◊〉 due thereunto For even so the holy servant of God in Scripture doe argue See Ieren 10.6 7. Forasmuch as there is none like unto the O Lord thou art great and thy Name is greatâ— might who would not feare thee O king of nations c. Psal 95.6 O come let us worship 〈◊〉 fall downe kneele before the Lord our Make Revel 4.11 Thou art worthy O Lord to receiâ—â— glory and honour and power for thou hast created all things c. OBSERVAT. It is an infallible signeâ— profane folly and of abominable Atheist in heart notwithstanding any professor otherwise with the lips when God is noth prayer worshipped and served This is demonstrated Psal 14.1 vers 4. being compared together The foole hath said in his hee there is no God They call not upon the Lord. III. PROPOSITION The religious worship and service which people should performe unto God ought to bâ— such as God himselfe doeth instâ—tute and appoint PROOF The scope and summe of thâ— affirmative part understood in the second commandement of the Decalogue Exod. 20.4 is that God ought to be worshipped according to his owne institutioÌ„ appointment Moreover likewise the summe of the commission given by our Saviour Christ in the new Testament to the Ministers of the Gospell is that they doe only teach his commandements as it is expressed Math. 28.19 Goe ye teach all nations Teaching them to observe all things whatsoever I have commanded you I. REAS. Because God himselfe is the onely Lawgiver and soveraigne King of his Churches as it is both taught and aknowledged in the old Testament and also in the new See Isa 33.22 For the Lord is our Iudge the Lord is our Lawgiver or statute-maker the Lord is our King Iam. 4.12 There is one Lawgiver who is able to save to destroy II. REAS. Because such religious worship and service as is tendered unto God which is not according to his owne institution and appointment is a vaine worshipping of him notwithstanding any pretence whatsoever either of antiquity custome seeming reasonablenesse or humane authority c. For so our Saviour Christ alledgeth approveth out of the prophesie of Esaias Mat. 15.9 In vaine they doe worship me teaching for doctrines the commandements of men Year hence it is that the Lord God in high displeasure hath sometimes executed fearfull punishment on transgressors in such kind as 〈◊〉 to be seene in his proceedings against the sonnes of Aaron very remarkably Levit. 10.1 2. Nadab and Abihu the sonnes of Aaron tooâ—â— either of them his censer put fire therein pâ—â— incense thereon and offered strange fire before tâ—â— Lord which he commanded them not And theâ—â— went out fire from the Lord and devoured them and they died before the Lord. OBSERV Like as Monarchs kings oâ— the earth are wont to take just
Church ought to have Elders I. REAS. Because if the directions in the holy Scripture should not be aswell gathered and drawne by just consequence from Promises Threatnings and Examples as from Doctrines and Precepts then it would follow that sundry portions of the Scriptures could not be applied for common instruction which yet is a principall end of all Scripture See Rom. 15.4 For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 1. Corinth 10.11 Now all these things happened unto them for ensamples they are written for our admonition upon whom the ends of the world are come II. REAS. Because such directions as are implied by good consequence in the holy Scriptures by way of Promise Threatning or Example may be said to be the exposition or intimation of some commandements the which are not directly expressed As namely the observatiō of the Lords day or first day of the weeke instead of the seventh day or Sabbath of the old Testament Revel 1.10 Act. 20.7 1. Corinth 16.2 The baptising of womē aswell as men Act. 16.15 c. For our Saviour Christ after his Resurrection before his Ascention spake unto his Apostles of things perteining to the kingdome of God as it is written Act. 1.3 So that doubtlesse things practised by them afterwards which are mentioned in the Acts of the Apostles were observed by vertue of such his direction And whereas it is said 1. Iohn 3.4 Sinne is the transgression of the law The meaning seemeth to be extended thus farre that the law is transgressed not only in sinning against expresse precepts but also against implied commandements in any of the forementioned waies of Promises Threatnings or Examples recorded in the Scriptures I. OBSERVAT. The ten commandements being exceeding broad Psal 119.96 cannot be interpreted according to their just latitude unlesse their exposition be extended unto Promises Threatnings Examples c. throughout the Scriptures implying the true and full meaning of them in sundry particulars As is most evidently to be seene in the affirmative part understoode of the second and third commandements of the first table II. OBSERVAT. The Examples registred in the holy Scriptures may be said to be imitable or that ought to be imitated against which no just exception can be takē nor any good reason given why they should not belong apperteine unto all the people of God indefinitely aswell as to them themselves which have so walked and practised True it is God did some things which men cannot imitate neither is it lawfull for any to seeke to enterprise Christ likewise being God the Messias did such things which Christians neither may attempt nor can effect The Patriarchs Prophets Jews Apostles Evangelists did some things as Patriarchs as Prophets as Jews as Apostles as Evangelists wherein it is not lawfull to imitate them Magistrates Ministers Parents Masters c. have done and may doe some things which their inferiours subjected to them may not doe But in some other things God and Christ and the Patriarchs and the Prophets and the Jews and the Apostles and the Evangelists and the Magistrates Ministers Parents and Masters may ought to be followed being of generall or of speciall concernment for all or severall sorts of persons See Ephes 5.1 1. Corinth 11.1 Iames 5.10 Hebr. 6. 11 12. 12.1 Philip. 3.17 Iosh 24.15 VI. PROPOSITION One important direction and speciall concernment which God requireth in the holy Scripture is That his people shall worship and serve him in some religious performances every day in the whole course of their naturall lives PROOF Zachary the father of John the Baptist filled with the holy Ghost in his prophetical song thus expresseth this lesson Luk. 1.74.75 That we being delivered out of the hands of our enimies might serve him without feare In holinesse righteousnesse before him all the daies of our life And thus indeed the godly Israelites were wont to approve themselves as the Apostle Paul testifieth on their behalfe occasionally Act. 26.7 Vnto which promise our twelve tribes instantly serving God day night hope to come I. REAS. Because every day through Gods most wise dispensatiō government doth serve the Lord in its kinde ministring cause and occasion unto his people to serve him daily See this in Psal 19.2 Day unto day uttereth speech and night unto night shewed knowledge II. REAS. Because God is the same every day unchangeable in his power in his will in his justice and in his mercy and other his divine attributes See Malac. 3.6 I am the Lord I change not Hebr. 13.8 Iesus Christ the same yesterday and to day and for ever Lament 3.22 23. His cōpassions faile not They are new every morning And therefore his people ought every day in their measure to walke answerably for so they shall walke worthy of the Lord unto all pleasing Col. 1.10 III. REAS. Because Mans short life is reckoned by daies See Job 14.1 Man the is borne of a woman is of few daies This is foure times in one sentence mentioned by the Patriarch Iacob Gen. 47.9 Iacob said unto Pharaoh The daies of the yeeres of my pilgrimage an◠an hundred and thirty yeeres few and evill have the daies of the yeeres of my life beene and have not attained unto the daies of the yeeres of the life of my fathers in the daies of their pilgrimage Moreover no man knoweth whether he shall live till to morrow James 4.14 Nor yet what a day may bring forth Prov. 27.1 And therefore it greatly behooveth to redeeme the time Ephes 5.16 for otherwise we may be surprised by the comming of the Lord in a day when we looke not for him and in an houre that we are not ware of Math. 24.50 OBSERVAT. In the old Testament God instituted and ordained that a daily sacrifice should be offered unto him See Exod. 29.36 38. Thou shalt offer every day day by day continually This his ordinance seemeth to signify to teach his people in all ages that no day should goe over their heads without performance of some religious service unto him like as they doe day by day continually expect and seeke daily bread at his hands Math. 6.11 Luk. 11.3 VII PROPOSITION The observing and sanctifying of the Lords day wholly in religious exercises publickly privately by vertue of the fourth commandement of the morall Law viz. Exo. 20.4 Remember the Sabbath day to keepe it holy doeth not exempt or free the people of God from spending some time in religious exercises every day of the weeke besides according to that which hath beene declared in the sixt Proposition PROOF David a man after Gods owne heart 1. Sam. 13.14 that conscionably observed the Sabbath day as appeareth Psa 9◠1 Title A Psalme or song for the Sabbath day c. was conscionable also of daily service Psal 61.8 I will sing prayse unto thy Name for ever
thou shalt meditate therein day and night And accordingly the godly-wise have beene wont to exercise themselves See Gen. 24.63 The Patriarch Isaac vvent out into the field to meditate at eventide It seemeth it was his usuall course David was frequent herein See Psal 119. â— O how I love thy law it is my meditation the day I. REAS. Because godly meditation very profitable and helpfull to furnish a store the heart with good matter to be uâ—red according to occasion offering it selâ—â— The most wise king Solomon had good â—â—perience herein See Psal 45.1 My heâ—â— inditing a good matter I speake of the things whâ—â— I have made touching the King My tongue is â—pen of a ready vvriter c. II. REAS. Because good meditation 〈◊〉 much affect the heart according to 〈◊〉 subject that is meditated upon See Psâ—â— 119.15 I vvill meditate saith David on 〈◊〉 precepts and have respect unto thy vvaies Aâ—â— he had said A meditation on Gods precepâ— is singularly usefull to worke my heart uâ—â—â— a respect of Gods waies and therefore I wâ—â— meditate on them So likewise vers 55. ibiâ—â— I have remembred thy Name O Lord in the nigâ—â— and have kept thy lavv As if he had said Mâ—â— remembring and meditating on thy Naâ—â— in the night season hath beene effectuall â—â— stirre me up unto the observing keeping of thy law OBSERV Meditation is either occasioâ—nall or set and deliberate I. Occasionall meditation is a making use â—f such things as by the providence of God â—o offer themselves to our eyes eares c. 〈◊〉 we are in our callings as the circumstances will permit Thus Peter meditated on his â—eliverance out of prison See Act. 12.11 II. Set and deliberate meditation is when here is a purposed sequestring ones selfe part to performe this exercise more thoâ—oughly and a making use of some fit and â—lect matters to be meditated on and then â—â—larging the minde and affections thereâ—bouts See Gen. 24.63 XXI PROPOSITION The most seasonable and fitting â—ime of every day ought to be â—llotted and taken for the daily â—orship and service which God â—equireth his people to performe unto him PROOF The Lord himselfe giveth this direction unto his people of Israel See Numb 28.1 2. And the Lord spake unto Moses saying Command the children of Israel and say unto them My offering and my bread for my sacrifices made by fire for a svveet savour unto me shall yee observe to offer unto me in their due season Levit. 23.4 These are the feasâ—â—â— the Lord even holy convocations vvhich yeeâ—â—â— proclaime in their seasons I. REAS. Because Time being a neceâ—â—ry and unseparable adjunct of every actioâ—â— be done therefore the most seasonableâ— convenient time ought to be discernedâ— laid hold on thereunto Eccles 3.1 〈◊〉 every thing there is a season and a time to 〈◊〉 purpose under the heaven c. II. REAS. Because seasonable performâ—â—ces of any businesses takeÌ„ in hand doe mâ—â— beautify and adorne the same Eccles 3.1 God hath made every thing beautifull in his tiâ—â— Prov. 15.23 A word spoken in due season 〈◊〉 good is it OBSERV When in Scripture the peoâ—â—â— of God are required to doe any duety 〈◊〉 waies or continually viz. 1 Thess 5. â— 17. Rejoyce evermore Pray without ceasing 〈◊〉 The meaning seemeth to be that thankâ—â—â—ving and prayer and other religious dutiâ—â—â— and exercises ought to be performed at sâ—â—sonable and fitting times for performaâ—â—â— thereof Otherwise the duties of their pâ—â—ticular callings would be wholly interrupâ— and neglected which yet are allowed 〈◊〉 enjoyned to be done 2 Thess 3.10 Albâ—â— these are not to be left undone Math. 2â— 23. Allus For as Mephibosheth his eaâ—â—â— â—read continually at Davids table 2 Sam. 9.7 â—mported that he did eate every day at Daâ—ids table at usuall meale-times or at the â—ccustomed times of eating so it is in this â—ase also of time for religious duties viz. in â—he seasons thereof XXII PROPOSITION Morning and Evening are the most seasonable and fitting times of every day for the performance of the religious duties of prayer â—nd Scripture-exercises above mentioned PROOF God the Father who hath put â—he times and seasons in his owne power Act. 1.7 did appoint the morning and the â—vening for his service day by day even his â—aily burnt offering of two lambs Numb â—8 4 The one lambe shalt thou offer in the morâ—ing and the other lambe shalt thou offer at even c. And accordingly the godly who have â—ehaved themselves wisely in their waies â—ave ordered their course See Psal 5.3 My voice shalt thou heare in the morning O Lord â—n the morning will I direct my prayer unto thee Psal 141.2 Let my prayer be set forth before thee â—s incense and the lifting up of my hands as the â—vening sacrifice I. REAS. Because the variety of the â—â—â—casions and affaires of every day and the â—â—cessities of every night are such as have 〈◊〉 of Gods counsell and encouragement in 〈◊〉 outgoing of the morning and evening 〈◊〉 every day and night if so they may be mâ—â—â— to rejoyce Now this shal be effected 〈◊〉 a seasonable converse with God morning 〈◊〉 evening every day See Psal 65.2 Oâ—â—â— that hearest prayer unto thee shall all flesh coâ—â—â— compar vers 8. Thou makest the outgoing of 〈◊〉 morning and evening to rejoyce II. REAS. Because in the morning uâ—â—ally mens spirits are most fresh and apâ—â—â— any undertakings as is implied Job 11. â—â— So that it is meetest to give unto God sâ—â—â— first fruits Allus Prov. 3.9 Honour 〈◊〉 Lord with thy substance and with the first frâ—â—â— of all thine increase And in the evening uâ—â—ally men are freest from the distractions 〈◊〉 their worldly businesses and imploymenâ—â— in regard of darknesse overtaking as is iâ—plied Psal 104.23 And in that respect 〈◊〉 freest at such time for Gods service Sâ—â—â— Psal 3. vers 4 5. I cried unto the Lord with 〈◊〉 voice and he heard me out of his holy hill Selâ—â—â— I laid me downe and slept c. OBSERV Prayer Scripture-exercisâ—â— morning and evening are the godly 〈◊〉 his keyes to unlock and open for him 〈◊〉 blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season So that the Sunne â—hall not smite by day nor the Moone by â—ight Psal 121.6 XXIII PROPOSITION Albeit Prayer and some Scripture-exercise ought to be conversed in both morning and evening every day yet in some cases viz. of mercy and necessity there may be an omission thereof otherwise not PROOF The Passeover that solemne ordinance of God for the Israelites might â—n some cases be forborne and omitted for time viz. in case of a journey or some uncleanesse c. Numb 9.13 So the religious duties for the day when such works doe interpose as the time and occasion will not permit to be performed may be omitted at such time See Math. 12.7 I will have mercy and not sacrifice