add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by Domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as first Here of sanctifying the Sabbath in all the duties of it adding more to our Family-worship that day then other dayes as well as to our secret worship for the Sabbath was to have its double offering Secondly Of praying Jerem. 10. ult which is necessarily included in that mourning mentioned Zech. 12. A fruit of the poured out Spirit of Grace and Supplications So 2 Sam. 6. Davids blessing his family is to be undeâ—stood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head Thirdly Of family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty Fourthly Of Instruction a most necessary duty to instruct and teach the family the knowledge of God the Command goeth expresly on this Deuter. 6. 7 8. and 11. 19 20. where we commanded to talk of the Law within the House to teach it our Children diligently or as the word is to whet it on them by catechizing and to write it on the posts of our Doors and on the walls of the House for what end I pray Sure for this very end that the House might have the means of knowledge in it and that the knowledge of Gods Law might be taught and learned in it and will any think that the Walls should teach and the Master be silent Especially seeing it is for the Families behoof that these things were written What if some in the Family could not read which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as worship to God come in here particularly praise â—s appeareth by the 30 Psalm intituled A Psalm or Song at the dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the Family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not onely provide for their Children temporal things but that they also being them up in the nurture and admonition of the Lord 1 Timothy 3 4. and 12. both Children and Servants are put in together 4. The Scripture speaketh of ordering of Families by a special Family discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for Children and Servants in ordering every thing aright that concerneth the promoting of godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putting forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as Children and Servants may be kept in subjection it is very insuitable and no wayes allowable that Masters should command in their own business and onely intreat in the things of God 3. In exacting an account of obedience and censuring disobedience Job and David do reprove their own Wives by vertue of the authority of their headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the Family especially lye and what is to be thought of Chaplains Answ I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practise of Levites being in Families Deut. 12. verse 13. 18 19 though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exoned of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to catechize and instruct servants or to pray in their Families or because they cannot bestow so much time on these duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more then of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the Command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that commandeth his houshold to keep the way of the Lord Job himself offereth the sacrifice David will not send home but goeth himself to bless his house though they had other wayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectuating the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other
of the Judgement to come 36. When there is not an accepting of Christ 37. When there is not imploying of him 38. When there is not reverence in removing from our hearing of the word After hearing also there are many wayes whereby we are guilty of the breach of this Command 1. Forgetting what we have heard 2. Letting the heart unnecessarily look back again to other objects and follow other thoughts and not meditating on what hath been heard 3. Not comparing what we have heard with the Scriptures 4. Not following the Word with prayer for the watering of it 5. Needless falling to other discourses immediately after the hearing af the Word 6. Casting it all aside as to practise Ps 50. verse 6. to 23. 7 Fretting at some things that have been spoken 8. Spreading Censures Or 9. Commendations of the thing Preached or of the instruments that Preached as if that were all 10. Noâ— following the Word with self-searching Prayer and fruits suitable endeavouring to practise what is required 11. Not trembling at its threatnings nor forbearing what was thereby discharged 12. Not helping others to make use of it 13. Noâ— repenting of faults committed in the time of hearing 14. Little delight in remembring of it 15. Finding out shifts to put by its directions or challenges 16. Applying them to others rather then to our selves 17. Mis construing the Ministers end in pressing of them 18. Mis-interpreting his words 19. Mis-reporting or mis-representing them 20. Not being troubled for fruitlesness in hearing without any use but being as a stone without sence or feeling 21. Leaning oâ— hearing as if having been in the Church were a piece of holiness though no fruit follow on it 22. Prophane abusing words of Scripture or phrases used in preaching in mens common discourse much more when they are mixed in wanton and profane sports or jests and gybes All these wayes men may sin when they come to hear the Word they sin also by absence when they come not neglecting the opportunities of the Gospel there are also divers sins which men are often guilty of in reference to hearing even on week dayes As 1. Little love to the Word or delight in the opportunities of it on such dayes 2. Too much love to some other things that procureth luke-warmness in hearing 3. Contemning occasions of hearing the Word on such dayes 4. Improvidently bringing on a necessity on our selves that we cannot hear 5. Caring little to have a Ministry whereby we may be instructed at all times and therefore we want such occasions 6. Setting our selves and using our wits to discourage the Ministers we have 7. Not being weighted on with our absence from week-dayes Sermons 8. Mocking at them who are present 9. Dis-respecting the Ordinance for some worldly or personal respects preferring any small trifle thereto c. 2. Let us instance the breach of this Command in publick prayer which is a part of worship which very nearly concerns the glory of God and certainly when it is wronged through the unsuitable and nor right discharging of this duty this Command is in a special way broken We shall not here look to every thing but especially to what concerneth publick Prayer indeed we fail also in secret Prayer and in giving Thanks both alone and in our Families 1. By contempt of this excellent Ordinance many slight Prayer in secret and in their Families Jer. 10. ult which is a clear breach of this Command as well as neglecting it in publick when men do not countenance Sermon or Prayer though at the same time walking Idlely in the Street or in the Fields 2. By casting up of Prayer to others reproaching it calling it Hypocrisie and those who use it Hypocrites 3. By mocking the Spirits work in Prayer 1. Before we come to Prayer we sin 1 By not watching to keep the heart in a frame for Praying always 2. By not watching over every opportunity that we may have for Prayer whereby many occasions are lost 3. In not longing for opportunities of Prayer 4. In not stirring up our selves to seriousness when we are about to Pray 5. In letting the heart run loose when we are about other things which indisposeth for Prayer 6. In having a selfy particular end before us in our Prayers 7. In our little respecting God for strength and fitness and little looking to him for his Spirit to our selves or these who are to go before us in this duty of Prayer 8. In our little examining our selves that we may know what to Pray for and what distinctly to confess 9. In our not meditating on what we are to say that we may as to the matter of our Prayers speak in Faith 10. In aiming more to find and exercise gifts then to have grace acting in us 11 In our rushing rashly on such a weighty and spiritual duty Secondly In Prayer and 1. On the Speakers part there are divers ways whereby this Command is broken As 1. By rashness and sencelesness not exercising the spirit but the mouth telling over our Prayers as a Tale without life 2. Praying in our own strength without looking after the influence of the Spirit 3. Not drawing near to God by Faith in Christ but leaning too much on our Prayers from a secret false opinion of prevailing more with many words well put together then by exercising Faith on Christ and resting on Him as if God were perswaded with words 4. Inadvertant Praying uttering unadvised Petitions and expressions without understanding 5. Not praying humbly and with soul abasement Nor 6. Singly to please God but men seeking expressions that are pleasant rather then sensible 7. Saying many things we think not not being touched with the weight of sin when we confess it nor with the desire of holiness when we mention it counterfeiting sometimes liberty and boldness sometimes restraints and complaints more then is real 8. Limiting God in particular suits 9. Cold in what is of greatest concernment 10. Want of reverence and holy fear 11. Want of a right impression of a present God 12. Not praying for others and little respecting the condition of those we pray with or what we do of this kind is either but cold and for the fashion or if there be more apparent zeal and seriousness for others it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them 13. Desiring things for satisfying our selves more then for Gods honour 14 Breaking off before we come to liveliness and liberty having begun lazily and without life 15. Not insisting to wrestle with God when under Bands 16 Precipitating with the words before the heart ponder them or the affection be warmed 17. Posting through it as duty only for the fashion without respect to God or love to the exercise or driving at any profit by it 18. Wearying and not delighting in it 19. Not aiming at Gods presence or sensible manifestations in it or at a
c. it is called worshipping of them see Exod. 32. compared with Psalm 106. 19 20. there they worshipped the Images of gold and silver c. yea vers 37. Devils though they intended to worship God in these Images 5. When any thing of this worship due to God is given to Servants or means as if something adorable and to be worshipped were in them although they be not accounted God himself Thus Cornelius sinned in worshipping Peter Acts 10. 25 26. when he knew he was not God and Peter rejecteth it on this ground that he was a Man and not God and that therefore it was due to none but God which Reason taketh off all that can be said by men for palliating this kind of idolatry Thus the scope of the Command and the reason and ground of worship being considered it is evident that all these are idolatry We would now further consider first the positive part of this Command and next what is forbidden in it And 1. For the positive part of this Command we conceive it doth reach 1. To all external Ordinances such as Doctrine Worship government and Discipline We are here enjoyned to keep all these pure according to his word Thus any errour breaketh this Command when it is vented and made publick as secret errours break the first Secondly It reacheth to all external Obedience such as receiving the truths of God submitting to the government and discipline of his House entering therein as Church-Members often hearing the Word not only on the Sabbath which is required in the fourth Command but at all occasions when God shall give the opportunity it being a special part of his worship right using of the Sacraments and worthy receiving of them praying externally internal prayer being required in the first Command outward confession of sin when called for confession of the truth in times of tryal c. and this obedience is to be extended to extraordinary duties as well as ordinary as Vowing Swearing Fasting c. when they shall be required in providence external Covenanting with God an Ordinance necessary for keeping pure publick Service c. Also it is to be extended to secret duties and to private duties in Families and Christian fellowship as well as to publick and to diligence in them all Thirdly It reacheth to the right manner of doing duties especially it requireth 1. That they be not done in Hypocrisie for God will not be so worshipped in any duty 2. That all our worship and duties be directed to God in and through the Mediator and that none come to God but by him who is the appointed High Priest 3. That all our Obedience and Service be Spiritual Fourthly It taketh in all external gestures and outward reverence in praying and hearing c. as that the eye be fixed and the carriage not light but decent that there be no laughing that the lookâ— be stayd and grave these in a special manner in worship are to be looked unto Fifthly It requireth every Mean that may further Gods publick Service as educating and training up men for the Ministry entertaining them providing places and accommodations for publick worship and every thing of that kind without which the external worship of God cannot be performed Sixthly It requireth the removing of all letts and impediments of Gods worship or whatever is contrary thereto according to our places and stations such as Heresies and Hereticks by condigne censuring of them removing all idolatrous worship and whatever may be occasions of it or whatever hath been or may be abused to it purging the House of God from corrupt and insufficient Ministers and corrupt Members But let us see in the next place what is forbidden in this Command and how it is broken In the first Command what immediatly reflecteth upon God himself is forbidden here what immediately reflecteth on his Ordinances and appointments contradicting them and Him in them is discharged there is none of the Commands more frequently broken and yet men most readily think themselves free of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practise 3. In both when the Doctrines vented and published against truth have external practises following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of idolatry are for it supposeth idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practise or the Service and Worship of God is three ways wronged by the Doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord apppointed 2. Other and more Mediators then the One Mediator Christ 3. More meritorious causes of Pardon and Justification then the blood and merits of Christ 4. More Officers in his House then he hath appointed such as Bishops Cardinals c 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to Water and Kneeling c. to the Lords Supper 6. More Holy dayes then God hath instituted 7. Other things to be acknowledged for the Word of God then the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up Secondly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4. 2. Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Lâ—icks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath-day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Heresie of Quaquerisine over-turning most if not all the Ordinances of God destructive to all true Religion and
Christianity and introducing at least having a native tendency to introduce old Paganism and Barbarity Thirdly This Command is broken by corrupting of Gods worship as when the Word is mis-interpreted and mis-applyed Prayers are used in a strange Tongue the Word is mixed with Errours and the Church both left without Discipline and abused in civil things which tendeth to the corrupting of Gods Service unqualified-men put into the Ministry and kept in it when Sacraments are rested on and worshipped even as the Brazen Serpent was abused and the Temple though appointed by God at first for good ends was afterward rested on and Idolized Again this Command is practically broken four wayes First by gross prophanity and neglect of the practise of known duties of worship this way are guilty all prophane Contemners of Sacraments Word Discipline c. All Neglecters of them when they may have them and all these that set not themselves to go rightly about them in secret in Families or in Publick and where many opportunities of Gospel Ordinances are this sin is the more frequent and so all Atheists that contemne Religion and these that would only serve God with a good heart and intention as they pretend without any outward worship are condemned here and also those who for fear or advantage give not testimony to the Truth and Ordinances of Christ when such a testimony is called for 2. Men sin against this Command when they practise will-worship and superstition in serving God by duties he never required whether 1. It be Will-worship in respect of the Service it self as when that is gone about as duty which is not in it self lawful as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God Or 2. When worship or Service under the Gospel is astricted to such a place as if it were Holier to pray in one place then in another and that therefore God did hear Prayer there more willingly and easily then in another place Or 3. In respect of bodily posture as if there were more Religion in one posture then in another as in receiving the Lords-Supper kneeling or Praying in such and such a posture except in so far as it is decent and otherwise rightly regulate by rules of Prudence and Natures light 4. When it is without a Divine Warrant tyed to such a time only as Christmass commonly caled Yool Easter Pascâ—e c. which is an Observing of times that God hath not appointed 5. When it is tyed to such an occasion or accident as to Pray when the Clock striketh or when one Neeseth which Plinius marked of Tiâ—erius who was no Religious man yet could not abide one who lifted not his Hat when he Neesed and said not God bless and he observeth it among these things he can give no reason for the Prayer is good but the timing of it so and astricting it to that thing is superstitious so your Lightwakes and Diâ—iges as ye call them are upon this account to be condemned either as superstitious or as prophane or at the best as the reliques and causes or occasions of both For 1. Once in times of Popish darkness they were so used or rather abused 2. Why are your Visits stinted to such a time more then another It profiteth not the defunct and it hurteth the person you come unto a multitude not being sit for comforting or instructing and yet it cannot be called a meer civil visit being trysted with such an occasion but certainly it suiteth not nor is it a Christian carriage toward the Dead and after the Burial of the Dead to spend time together in such a way as is commonly used Beside it is superstitious when a thing without reason is astricted to such a time or occasion as giving and receiving of gifts on New-years-day too too common amongst Christians though a Heathenish custome which day as Gratian observes was dedicated to their Devil-god Janus He asserts like wise that such Christians as in his time did observe it were Excommunicated and Alchuinus with others write that the whole Catholick Church appointed once a solemne publick Fast to be kept on a New-years-Day to bewail those Heathenish Interludes Sports and lewd Idolatrous practises that had been used on it 6. When some weight is laid on the number of words or set repetitions of Prayers Ave Maria's or Pater Nosters or on the reading so many Chapters or saying so many Prayers 7. When any take a word of Scripture at the opening of the Bible or by a thought suggested as more befitting their condition because of that without weighing the Word it self and lay more weight upon that word then upon another that hath the same authority and suitableness to their case which is to make a Weerd or Fortune-book of the Book of God for which end he never appointed it Thus also men are guilty when they account Sacraments more valid or lay more weight on them because dispensed by some Ministers then when dispensed by others though having the same warrant or because of the difference of persons that partake therein with them However some of these things may be in themselves good yet they are abused by some one circumstance as in unwarrantable timing them or in laying that weigh on them which is not warranted in the Word which 1. Altereth the way that God has laid down 2. Bringeth us to prefer one circumstance to another without any warrant 3 Maketh a necessity where God has left us free and so bringeth us into Bondage 3. We may go wrong in practising lawful duties many wayes as to the manner of performing them when they are not so done as is required As 1. When we do not propose to our selves the right end we should have before us 2. When they are not done from a right inward Principle 3. When they are done in Hypocrisie and Formality and rested on all which may go along with men in all Duties and Ordinances and generally all our shert-comings in the right manner of commanded duties striketh against this Command Fourthly We may also consider the breach of this Command by taking a view of what is opposite to every thing required and so want of Reverence in Worship want of Zeal against errour of false worship not streatching our selves in all lawful endeavours to entertain and maintain the true worship of God are here forbidden so likewise the putting in and keeping in unworthy Ministers the traducing holding out and putting out of Faithful Men the with-drawing and Sequestring their maintenance from them the diminishing of it or straitning them in it Horrid sins though little thought of and lightly looked on by Men drawing no less deep before God then obstructing the free course of the Gospel breaking up the treaty of peace betwixt God and Sinners carryed on by Faithful Ministers as the Ambassadors of Jesus Christ and saying on the matter that he shall not see of the fruit of the travel
Hearing in that which we pray for 20. Being more desirous of Liberty in publick then in private 21. Fretting when we are put or kept under Bonds 22. Growing vain and light when it goeth well with us and turning carnal and unwatchful when we get liberty 23. Impertinent use-making of Scripture-words either ignorantly or vainly 24. A secret expectation of something for our Prayer and so resting upon the work done as if there were merit in it 25. Using expressions not easily understood 26. Using undecent gestures and scurrile expressions 27. Not observing Gods dispensation to us nor his dealing with our souls in the time of Prayer that we may conform our suits accordingly as we find many of the Saints have done who end in Songs after they had begun sadly 28. Not praying with fervency for Christs Kingdom and for Jews and Gentils 29. Exercising gifts rather then grace when we pray These are Sins upon the Speakers part Next ye should consider the sins of them that joyn And beside what is general and common in the duty of praying we fail often in joyning And 1. In this that many think When another prayeth they need not pray but let the Speaker be doing alone 2. When we observe not what is spoken that we may go alongst in what he prayeth for and be upon our watch that we may joyn and that we may do it in judgement 3. The mind waving or wavering and we hearing but not praying 4. Censuring the words or gestures of the Speaker 5. Fixing our eyes or minds on some other things and giving way to other thoughts that may divert from joyning 6. Sleeping in time of Prayer 7. Confusedness in that exercise and not distinctly joyning with what agreeth to our selves and our own case nor with what agreeth to others joyning with it for them 8. More cold and indifferent in what concerneth others then in what concerneth our selves 9. More careless of being heard and answered when we speak not as if we were less concerned thinking it enough to be present although in our heart we joyn not and not being affected with the prayer of another nor acting Faith in it we soon weary when others pray 10. Not being edified by the praying of another nor taking up our sins in his Confessions nor our duty in his Petitions 11. Much Hypocrisie in such duties while we seem to be joyning but are doing nothing 12. Not endeavouring to have affections suitable to what is spoken stirred up in us 13. Not praying that the Speaker may be suitably guided and helped in bringing forth Petitions that may answer our wants 14. More indifferent that another who speaketh as mouth for the rest want liberty then when we are put to speak our selves although it be Gods Ordinance 15. Not rightly touched with any expression we cannot joyn with but rather stumbling at it 16. Our being ignorant of the meaning of many expressions through our own fault so that we cannot joyn in them 17. Muttering words of our own and not joyning with what is said 18. Indistinctness in consenting or saying Amen at the close Thirdly After Prayer both Speaker and Joyners fail 1. That they watch not over their hearts but soon return to other things as if then they might take liberty 2. Not waiting for an answer nor observing whether Prayers be answered or not 3. Not being thankful for Answers when they come Nor 4. Intreating and pressing for an answer if it be delayed 5. Not reflecting on our failings whether in speaking or joyning 6. Not remembring what we have uttered in Prayer but presently returning to a carriage that is very unlike those things we have been speaking before Him 7. Not keeping up a frame for new opportunities of Prayer 8. Not pressing after a constant walk with God betwixt occasions of Prayer 9. Resting on Prayer after we have done and thinking something of it if we seem to have been helped to Pray 10. Carnally heartless and displeased if it hath been otherwise 11. Not being humbled for the sinfulness and defects of our Prayers 12. Not having recourse by Faith to the Blood of sprinkling for pardon of these sinful defects We are to consider how men break this Command in Praise and Thanksgiving And here there is failing in general 1. In the utter neglect of this necessary duty alace what of that duty do we in secret and yet it is singularly for Gods honour and as clear a duty as Prayer 2. In mocking praise often by prophaning Psalms for our carnal mirth 3. In neglecting and slighting of it though not altogether yet by unfrequent going about it 4. In accounting it to be almost no duty at all and in being but little challenged for slighting of it or for irreverent using of it Secondly We sin before we go about this duty 1. In not preparing for it 2. In not praying for the Spirit to fit and enable us to Praise 1 Cor. 14. 15. and for a fixed heart for that work Psalm 108. 1. 3. In our not aiming at a spiritual disposition for such a spiritual duty 4. In our not endeavouring for a right impression of the Majesty of God And 5. For clearness of our interest in him And 6 For an impression of the excellency of his way and meaning of his Word all which are exceeding necessary unto the right performance of this duty and without them we cannot Praise suitably Thirdly We are guilty of many faults in the time of praising 1. Doing it without respect to Gods glory and for the fashion only 2. Hypocrisie not praising him with the whole heart performing it only with the lips when the heart is away 3. Ignorance when we want understanding of the words we express 4. No suitable impression of Gods greatness and goodness upon our hearts when we praise 5. Not aiming at Communion with God in this duty as desiring minding and hoping to praise him for ever 6. Not being taken up with Spiritual and Heavenly delight in him and in the work of his praise 7. Lightness laughing or mainly affecting of and carnally doting upon some tone or voyce more then being suitably affected with the matter and making melody in the heart to the Lord. 8. Forgetting what we do sing and not knowing or considering what it is we sing the heart not being present nor fixed 9. Not being constrained by love to praise but some custome or natural Conscience constraining us to it 10. Not offering up our praises in and through Christ Jesus Heb. 13. v. 15. 11. Soon satisfied in our praising as if we were little troubled to be fitted for it and because little of our selves lyeth in it we are the less careful how we discharge it but stint and limit our selves to some certain customary matter which puts us to few prayers before and makes but few challenges after 12. Not intermixing ejaculatory prayers in our praisings 13. Much Hypocrisie when we sing the cases of others or their thoughts
and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgement of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may suitably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God Fourthly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod 28. 38. It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be and what a sum will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart now many times may they be multiplyed Ah! how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant then is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be premitted As 1. That God hath thought good alwayes to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within the same Hebr 6. 18. Secondly Although the nature of the Covenant alter the Sacrament in respect of our use making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4. 11. Thirdly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner Fourthly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both
others that polluteth it then that same known in our selves must have that same effect for a quateâ—â—â—â—d 〈◊〉 valet consequentia If it â—e said 1. This Corruption is but half to say so in our selves being weakened by grace and not allowed Answ Yet it is Corruption and certainly half-corruption in our selves will weigh more then whole corruption in another especially considering that necessarily this polluteth in part all our holy things 2. If it be said We cannot be freed from Corruption while here and so we could not go about any duty if that reasoning were good Answ 1. A mixture of good and bad in the visible Church is as certain as a mixture of Grace and Corruption in a Believer 2. If our own corruption which involveth us in sin in the manner of our doing duties will not loosen us from a commanded duty much less sin in others yea we are no less prohibited to communicate with sin and corruption in our selves then in others and also we are commanded as effectually to purge our own heart as the Church This truth in Doctrine the sober of the Independents approve as to themselves whatever be their practise as to others as the onely way to eschew confusion and keep unity and order So Hoâ—kers Survey part 2. Amesius de consc câ—p 4. lib. 1. â—orton adver Appol Resp ad ultimam quâ—stionem As for other Questions as How the Sacraments Seal or what they Seal the mâ—jor or the minor proposition the Promise as a Covenant or as a Testament legâ—â—ing Christ and his benefits to us These would require a larger dispute then our intended work will admit and therefore we shall not meddle with them The last thing in which we shall instance the breath of this Command is in reference to the duty of Fasting concerning which we would take notice of two things 1. That Fasting is a solemn piece of external religious worship when rightly and religiously discharged 2. That men may be guilty of many sins as to their practise in reference thereto First That it is a piece of external worship is clear 1. From Precepts commanding it 2. From the practises and examples of the Saints in Scripture 3. From Scripture-directions given to regulate us in it yet it differeth from Prayer and Sacraments 1. That those are ordinary pieces of Worship but this is extraordinary proceeding from special occasions either of a Cross lying on or 2. Feared and imminent 3. or some great thing which we are to Suit for or such like Although it be an extraordinary piece of Worship yet the more holy we read any to have been we find they have been the more in this duty of Fasting 2. We are to consider that Fasting is not of it self a piece of immediate Worship as Prayer c. but mediâ—â—â—e only as it is made use of to be helpful to some other duty such as Praying humbling of our selves Mortification c. Again 3. Fasting may be considered in four respects 1. As it is gone about iâ—â— secret by one single person setting himself a part for Prayer and for Fasting to that end many instances whereof are in Scripture 2. As its private or a little more publick being gone about by a Family or some few persons joyning together as Esther and her Maids 3. As it is publick being performed by a Congregation as Acts 13. 2 3. 4. As gone about by a whole national Church These four are all mentioned Zach. 12. 11. 12. where we find 1. the whole Land 2. Families together 3. Families a-part 4. Particular Persons or Wives a-part setting about this duty 4. Consider Fasting in respect of the causes that call for it and there are 1. Publick causes Dan. 9. 2. 2. Particular and personal as of David for hâ—â— Child 2. Sam. 12. 16. 3. For others Psal 35. 13. And 4 iâ— is to be minded in a special way for helping us against spiritual evils casting out of Devils mortifying of Lusts as also under sad temporal Crosses and Losses Math. 17. 21. and 1. Cor. 9 ult Next as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about so we may sin in reference to this duty many ways As 1. When it is slighted and not gone about at all and thus men are guilty either 1. By contemning it or 2 Counting it not necessary or 3. By negligence so that we will not be at pains to stir up our selves to a frame for it Or 4. Will not leave our pleasures or work for it 5. In not esteeming highly of it 6. In not labouring to have fit opportunities to go about it 7. In scarring at it as a burden 8. In casting it up as Hypocrisie to others and mocking at it in them 9 In not joyning in our affection with others we know are Fasting 10. In our unfrequent use of it 11. In neglecting causes that relate to the publick or to others contenting our selves with what relateth to our own necessity 12. In not being affected with our neglect of that duty nor mourning for it and repenting of it nor being humbled under the many evils which the neglecting of it carryeth along with it 13. At least neglecting on part or other of this duty of Fasting 14. Not setting our selves seriously to be at the end designed in Fasting which maketh us either neglect it or go formally about it In going about this duty of Fasting there are two Evils to be avoyded The 1. is giving too much to it as if it did merit Isa 58. 1. or as if it self did mortifie sin or make holy or were Religious worship in it self The 2. is one the other hand when it getteth too little being looked on as not necessary or profitable for the framing of ones spirit and fitting them for Prayer self-examination or wrestling with God and not accounted a fit mean for that end more than when it is neglected In speaking of the sins we are guilty of as to this duty we are to consider more particularly how we sin before it in our preparation to it 2. In our going about it 3. When it is ended And first before our going about it we sin 1. When the right end of a Fast is mistaken and it is not considered as a mean to help us to a more spiritual frame 2. When we do not study to be clear in and to consider the special grounds that call us to it not ayming to have our heart from conviction affected sutably with them 3. When we are not put to it from the right motive but go about it selfily to be seen of men as Matth. 6. 16. or for the fashion 4. When it s not gone about in obedience to a command of God and so we Fast to our selves Zach. 7. 5. 5 When there is no secret examination of our own hearts to try what frame we are in what â—usts reign in us or prevail over us Nor 6 any particular
before God and so may prove a good means through his blessing to make the man serious which sort of adjuratious may be distinguished thus 1. There are proper adjurations or charges authoritatively laid on in the Name of God or of Jesus Christ this is done by Magistrates or Ministers in their places as Paul chargeth Timothy 1 Tim. 6. 13. and giveth him charge to charge others â— 17. This being used in serious and weighty matters and not too frequently lest the Name of God become thereby contemptible is the most proper and the most weighty charge 2. There are Obtestations which are serious and weighty intreaties and bâ—â— seechings in the Name of God and for Christ's sake that one may do oâ— forbear such a thingâ— as when Paul beseecheth the Romans and Philippians by the mercies oâ— God Rom. 12. Phil. 2. 1 2. and Abigal interposeth seriously with David this 〈◊〉 most properly done by Inferiors Subjects Children c. to their Superiours and hath in it also a more implicite threatning if such a thing be slighted as iâ— Abigals words to David â— Sam 25. is clear 3. There are Attestations whereby one is seriously put to it to tell some truth or to bear witness of some truth asserted by another thus Joshua attested Aâ—â—an 4. We say These have a binding virtue in some cases and cannot without contempt of God who so chargeth them and before whom they are so attested be slighted and therefore if it be not properly Perjury for a man either not to speak at all being attested or to speak what is not truth yet sure it is more theâ— ordinary contempt and a greater sin them if no such adjurations attestations oâ— obtestations had been used because the Name of the Lord has been interposeâ— by others and if such attestations c. be lawful as we have proved them to bâ— in some cases then ought they to have weight or they are used in vain we seâ— our Lord Christ answered to such Matth. 26. after a whiles keeping silence And in reference to these ye fail 1. In giving little entertainment unto anâ— laying little weight upon the charges and obtestations of Ministers which come unto you by them from this Word and Gospel these charges of Ministers are 〈◊〉 if an Herauld gave a Charge in the Magistrates name which bindeth as from him and more then another message delivered in other terms in this then Ministerâ— â—re as Heraulds charging you in their Master's Name even in the Name of the great God and of Jesus Christ the Prince of the Kings of the Earth 2. When one of you putteth not another serionsly to it to forbeare and abandon fin or to practise such a duty charging them or rather obtesting them as they will answer to God to do so as often in the Canticles we find I charge you O Daughters of Jerusalem 3. In your overly rash and slight way of using obtestations and grave intreaties meerly or mostly for the fashion or by way of complement or in petty and trivial things as when ye say for God's sake for God's blessing do this or that only as acustomary by word this is no doubt more then on ordinary taking of God's Name in vain in common discourse because ye take on you to bind others in the Name of God not considering what ye are doing and in a matter not necessary and of no weight exposing the Name of the Lord to contempt and thereby tempting others to care but little for it this is a most horrid and crying sin amongst our ordinary Beggars whereof others also are guilty who are not sutably affected with it and do not in their places seriously endeavour to have it mended as also this is when we desire one another lightly irreverently to do such such a little thing in the Name of God as to sit down or rise up in God's Name c. which things are alasse too too frequent 2. For adjuring of Devils it is two ways lawful and two ways not 1. It is lawful to command Devils in the Name of God by those who are called to it and are gifted to cast them out 2. It is lawful for any by Prayer to God and the exercise of Faith on Him to endeavour to repel and resist them and to beg that he would rebuke them as thus The Lord rebuke thee Satan this way we neither command the Devil nor pray to him but pray unto the Lord to command him Again It is unlawful 1. when one adjureth him who is not called to it as those Sons of Sceva did Act. 19. 13 14. This certainly being a peculiar and extraordinary gift as those of prophecying foretelling of things to come speaking with Tongues and healing of the Sick with a word were ought not without special warrant to be usurped more then they 2. It is unlawful when it is done by exhorting or obtesting of or praying unto the Devil himself intreating him as we do God which way implyeth 1. Friendship with him when we intreat him as a Friend 2. Prayer or worship to him who is not the object of it 3. An obligation on us to him when he yieldeth to obey and he will not fail if by any means he can to put that complement or obligation on us and so Necromancers Witches Exorcists c. may cast out Devils by collusion though possibly not in a way so explicit whereby the Devil gaineth his point upon such as effectually as if there were a most expresly formed Covenant betwixt him and them and thus the Pharisees falsly and blasphemously charged on our blesed Lord Mat. 12. as if by Belezebub that is by Collusion with the Prince of Devils he had cast out Devils There are no doubt many Sins committed this way while some take on them confidently to Command the Devil as â—f with an Avoid Satan they could put him into Bonds And others seek Health from Devils or Witches especially when it is supposed to come from them and â—atreat them to do such and such things All which are Breaches of this Part of the Third Commandment 3. What is said of Adjuring Devils may be said Proportionally of Adjuring Unreasonable Creatures which is the same ways Lawful and unlawful Charming also and naming the Lords Name over Diseases as if some special worth and Efficacy were in some words is unlawfull and Condemned by this Command It followeth now that we say some-thing to Vows which are Bonds whereby a man bindeth himself and so they differ from Adjurations to God only as party and that in things belonging to God willingly and upon Deliberation And so they differ from Promissory Oaths wherein we bind our selves to others and in matters which are not of themselves Religious Under Vows we comprehend 1. Sacraments 2. Covenants solemnly ingaged into before others 3. Particular Vows to God 4. Promises and ingagements whether inward in the Heart onely or also outwardly expressed to or before the Lord For
seem something rather then to be if our professions who are least in them were met and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer then the other the outer-half much bagged as it were being a great deal larger then the inner even where there is most sincerity and reality 2. Look through publick duties if there be not much taking of Gods Name in vain in hearing praying praising using the Sacraments c. and if so O what a Libell might be drawn up against us from every Sabbath Prayer Sermon c. whereof we often cannot tell what fruit remaineth except it be sin guilt and hardness and therefore doubtless his Name is much taken in vain in them 3. Look through private duties in Families Reading Praying Singing Conferring Catechifing saying Grace or seeking a Blessing and giving thanks at Table how little regard is often had to the name of the Lord in these and how little care and pains is taken to walk by the former rules in them 4. Look through secret duties betwixt God and you how ye pray in secret before God Ah! often so as ye would be ashamed to pray before men how do ye Read Meditate c. in secret how do ye joyn in prayer with others which in some respect is secret God knoweth how poorly we acquit our selves in these ordinarily and how much we take his Name in vain in them 5. Look through occasional duties wherein ye have occasion to make mention of God with or to others as when upon any Emergent of providence we will say It is Gods will God hath done it God is good and merciful c. or in any particular duty of Christian Communion in instructing comforting admonishing or convincing of others or debating with them how often when the Scripture and the name of God will be in our mouths in these and the matter of debate may fall to be some of his Ordinances will there be but very little reverence and respect to God in our hearts 6. Consider how this sin of taking his Name in vain is fallen in by writing not only when Treatises are written but almost in every Epistle or Letter there will be found some prayer or wish for fashion-sake wherein there is but little Conscience made to have the heart joyning in it how much irreverent using of the Scripture and of Gods Name is there in writing of Letters particularly of Burial-letters thus It hath pleased the Lord it hath seemed good to God it hath pleased God or the Almighty c. I am not condemning the thing simply but our way of abusing it 7. Look through accidental mentioning of God if we may say so in saluttations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby then our love and reverence to the Name of God for such as are in any present hazard God save for any favour curtesie or complement God bless these are good as the Apostle saith of the Law if used lawfully but they are often sinfully rashly ignorantly yea prophanely abused we having often more respect to them we speak unto then unto God I would not condemn the use of them being duties but exhort you to gard against the abuse and to use a grave reverent understanding and sensible way of expressing of them or of any thing like them 8. Consider narrations of Scripture-stories or other stories questions tales c. wherein the Name of God is mentioned and possibly when we tell them to make a sport of them and to make merry with them how often is his blessed Name taken in vain in them certainly the mentioning of his Name were often better forborn then so irreverently used 9. Consider the usurping of Gods Attributes or of an interest in him rashly as when men confidently yet without all warrant assert God is mine I trust in his mercy sweet Christ my Saviour my Mediator Ah! how often is this which is the very Crown of grace to wit in Gods doing good and shewing mercy abused and prophaned most sinfully and shamefully There is one particular which yet remaineth to be spoken of on this Third Command which concerneth Lots Omens Superstitious Observations and such like whereby the Name of God is wronged in being not only slighted contemned and taken in vain in these events which yet are guided by Him but the Disposal of things which is due to God is denyed to Him and Attributed to Chance Luck Fortune and such like We shall then 1. Shew what Lotting or Lottery is 2. How it concerneth this Command 3. Distinguish Lots into several sorts 4. Shew what are Lawful and when they are Lawful 5. What are Unlawful A Lot or Lotting is The Committing of the Decision of some thing in an immediate way to Divine Providence without the intervening Causalities or influence of any second Cause to sway in that Decision So that when the thing falleth out and is decided there can be no Reason given Why it is so on Mens part but that the Lord was pleased to dispose As it was in that Instance of Lotting about the Election of the twelve Apostle in Judas his room Acts 1. So from Prov. 16. 33. It 's clear that that is a Lot Whereof the whole disposal is of God And therefore it is said Chap. 18. 18. To cause Contentions to cease and to part betwixt the Mighty Because none can quarrel concerning that which Man hath no hand in A Lot may be many ways appointed either by the throw of a Dice or the like or by some other mean putting difference betwixt one and other even as men shall appoint as when it is By what Beast they shall first see by what saying or by what Book they shall first hear or look on c. Onely we think Lots differ from Omens or superstitious Observations thus 1. Lots are to decide betwixt two the other are Collections which one may make concerning himself 2. Lots follow on some appointment that is mutual and are free the other may be otherwayes That Lots in the use of them concern this Command these things will make it out several wayes 1. That which putteth God to it in an immediate way concerneth this Command especially I mean whatever putteth him to declare his mind or reveal himself that putteth him to it and is a special implicite invocating of Him But Lots or Lotting putteth him to it in an immediate way For 1. None other can dispose of them but he Prov. 16. 33. 2. What is discovered by those Lots is either Gods mind or the Devils or is by chance but it cannot be any of the latter two therefore it is the first 3. It is the putting him to it more then he is by Prayer Because 1. It is by an Extraordinary way and often added to Prayer 2. It is for the manifesting of a secret Decree For by it
practise in plucking ears of Corn and rubbing them as it is Luke 6 1. which was a sort of preparing and dressing of that meat insinuate the contrary neither can any thing be gathered from that place Exod. 16. 23. against dressing of meat simply but rather the contrary for the Manna that remained over what was dressed on the sixth day was to be laid up till the seventh day or the Sabbath but not till the day after the Sabbath and will it not suppose that they behooved then to dress it on the Sabbath as on other dayes by boyling at least for as to grinding of it at Mills or other wayes there was no necessity for that on the Sabbath out of some extraordinary Case or else they had needlesly laid it up and so behoved to have fires to dress it with And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile works or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for o◠can be win at on the Sabbath then a Believer is called unto on other dayes he being called to endeavour to be perfectly holy every day I Answer Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other dayes according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other dayes even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This dayes sanctification then we conceive to consist in these 1. That there is more abstractedness not onely from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day frame o◠Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises of it beyond other days and that necessarily whereas on some other dayes we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other dayes in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other dayes are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other dayes 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all dayes 5. There would be in the duties of this day more intenseness of Spirit and a further degree of spiritual affections then in these duties of other dayes because this day is purposely set apart for that end and by continuance in duties we may attain to more of a spiritual frame and because not onely the Exercises of Worship praying reading and hearing c. call to Holiness on this day as they do on other dayes but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship where as these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exulting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our Whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is 58. a special Majesty being in that days worship by levealling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted neither there are none of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to
be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart prayer either ejaculatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they secret which may be both inward and outward or private in Families as reading of the word conferring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the word read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanks givings when they fall necessarily or more conveniently to be on the Sabbath All which and such like are proper duties for that day to which liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man would be added as a suitable dnty of it though it be no duty of immediate worship The fifth way is to consider the sanctification of the Sabbath complexly before it come when it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of worldly business it 's a great incroachment on the Sabbath thought too too usual to continue longer at work the night before then any other night of the week as if folks would gain the day of rest out of Saturnsdays night and Mondays morning 2 By not suffering this little times leaving of work to be idly spent but being taken up with endeavours 1. To abstract mind the 2. To from other works as well as the hand and to have the heart put in a lively frame mind the work of the day which is coming and to have a suitablenss to it If ye ask what suitableness we have to it Answ Endeavour 1. to be as if ye were about to meet God to tryst as if it were visibly with him and solemnly to treat and enter in marriage with him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye were already entered into his rest and had rested from your own works 3. To be as if ye were to dye and to step into Eternity for this resting should mind us of that and was and is still specially appointed though yet no Ceremony to mind us of Gods separating of us from others for himself that we may rest eternally with him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that theremay be no standing controversies against you to begin the Sabbath with 4. Pray with special solemn seriousness in reference to that day that ye may have peace for what is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be fitted to heare and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded with praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. we would timely begin the work and beware that either carnal thoughts get in or the time be idly slepped over but I say we would begine the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritualy profitably Shew forth Gods loving kindness in the morning saith the Psam for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1. somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world a being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this blessed remedy and out-gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with persisting in inwith special petitions relating to the day with all the seriousnese may win it 3 We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning of busking or folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick-modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in you words that they
hath contentions who hath babbling who hath wounds without cause who hath redness of eyes They that tarry long at the wine they that go to seek mixt wine Here you see who are the persons that have a woe and Gods curse on them and other inconveniencies are they not the tiplers even they that tarry long at the strong drink drink how much or how little they will Isa 5 22 Woe unto them that are mighty to drink wine and men of strength to mingle strong drink Certainly God hath made man and given him time for another end then that and hath not for that end given his creatures to men to be thus abused this cannot be eating or drinking in due season and I am perswaded it is not for necessity for our own health for the edification of others or for the glory of God What then can be said for it that it helpeth to pass the time which is pretended by many as an excuse is a part of its guilt and just accusation for it maketh the time to be lost which ought to be more thriftily and carefully spent and what chearfulness it is accompanied with is often carnal when is their spiritual discourse and what may be edifying and minister grace to the hearers at such meetings when do ye pray for the sanctifyed use of that time fellow ship or drink if at all it is but seldom many a cursed four-hours is taken by some though all Gods creatures be good being sanctified by the word and prayer be exhorted therefore to forbear this especially ye who have place in government either Civil or Ecclesiastick do not ye make others to offend with your example nor strengthen these in their wickedness to whom ye should be examples of good incouraging them to go in and drink drunk in Taverns or Ale houses when they see you go in to tiple it is a shame to â—ear what drunkenness of this sort is to be found even amongst young men and others from whom we would least expect it 3. There is your drinking at bargains making so frequently without respect to the end wherefore drink was appointed given as iâ— ye were to honour drinking as a help to you in your bargains although this evil be now alas epidemick and hardly will a man that hath much business get it at all times shunned considering the humours of others he dealeth with yet certainly if ye would all set to it there would be no great difficulty of reforming it but if some begin not how shall it be done It is an uncouth and strange thing and even unnatural that neither a mans appetite nor his health nor the time of the day nor his ordinary dyet shall be the reason or occasion of a mans drinking or the rule whereby to try the convenient when or season of it but when ever a man shall make such or such a bargain with me or pay me for or get payment from me of such and such things that must be the rule of my eating and drinking what beast will be thus dealt with O how many irrational and almost infrâ— brutal practises are amongst us 4. There is drinking of healths and constraining a pledging as it is called of them and thus by this means forcing or tempting or occasioning although it be willingly done by them drinking in others this is one of the highest provocations in drunkenness and a dreadful perverting of the end for which God hath given meat and drink neither health nor necessity calling to it For 1. this hath the woe appropriated to it that is pronounced Hab. 2 15. Woâ— to him that giveth his neighbour drink this is a great incitement and provocation to drinking and how many times hath it occasioned drunkenness Again 2. whereas every mans own appetite should rule his drinking this maketh one man prescribe the quantity and quality to others and so one man or several men drinketh by the measure will and appetite of another which is unreasonable it being contrary to nature that men should drink all at one time and precisely so much and of such drink This even in Abasuerus his Feast Esther 1. 8. was forbidden Beside what can be the use of drinking of healths it cannot be the health of another whom we respect because that is to be expected in the approved way of prayer which is the mean that Christians ought to keep fellowship in for the health one of another and we suppose they are readiest to drink healths who are least in prayer for such whom they pretend to respect It was a notable saying of a great man solicited belike to drink the Kings health By your leave I will pray for the Kings health and drink for my own And certainly whatever it be in it self yet the many ill consequents which have followed the drinking of healths the many drunkennesses and quarrellings occasioned by it the resentments that men will have if they seem to be slighted as they account it either when they are drinking themselves or when their name is mentioned in the health to be drunk do manifest that they who use it esteem more to be in that way of drinking then in any other and so alledge that if a man drink not as much as they he respecteth them not Again men in company drinking healths either take drink when it is necessary and in that case healths are but for the fashion and do not press it on others and even thus though it be indifferent like yet considering the abuse which hath been of it the offence that may flow from the maintaining of it and that it often proveth the rise of more and giveth occasion to others to follow it more and to hold it on even beyond the intention of the first Inventer or Proposer it is much more safe to forbear or they drink unnecessarily and press it on others and thus it is abominable See what the Fathers think of this in Mr. Bolton's directions for comfortable walking with God If we look narrowly into the thing it self although custome when it is inveterate weakneth us in the right uptaking of things yet it will probably be found to have arisen from heathenish Idolaters who used Libamen Jovi Baccho c. and if it be supposed to help the health of others that cannot be expected from God who hath given no such promise it must therefore be from the Devil it was called by the Heathens Phiala Jovis drinking of healths being among them as a piece of Drink offering or Sacrifice to their Idols on the behalf of those they mentioned in their drinking or whose health they drank and it is certain there is no vestige of it in Christianity nor any reason for it and experience cleareth that many grow in a sort superstitious in the use of it as if the refusing such a thing were a prejudice or indignity to the person mentioned and that the Devil hath made use of it as a rower to convey in
sordidness Over all these persons the world prevaileth it mastereth and overcometh them and they do not master and overcome it as Christians ought to do If we would come to consider in the next place how a man should profit better and improve his own estate it will be hard to speak so of it as to pitch upon particulars for certainly God alloweth praeâ—onie or sutable and due sparing and frugalitie as he disalloweth and discountenanceth the extreams in the defect and excess we would then consider the midst in quâ— staâ— virtus as they use to say and so speak of the positive part in these following questions 1. If a man may aim and endeavour to increase his estate how far by what means or how and for what ends 2. How we are to walk in merchandize and bargains 3. How to walk in charity alms and distributing to others 4. How to walk in managing of our estate as to the gathering keeping or preserving and using oâ— it 5. What to judge of and how to carry in Usury as it is called 6. What to account of the punishment of theft in the Court of men 7. How it came that the covetous have been so marked or noted in the primitive times 1 Cor. 6. 10. and Ephes 5. 5. that they have been looked on as persons secluded from Heaven and not worthy of Church fellowship and what marks to know them by where we may touch a littl on the ill of that sin and speak a word by way of disswasive from it For the first That one may lawfully increase his estate or goods cannot be denyed it being well qualified Jacob Gen. 30. 30. found it necessary to provide for his family and 1. Tim. 5. 8. it is a thing that nature it self teacheth a very Infidel The great matter is to qualifie it rightly 1. as to the end 2. the measure 3. the means 4. the way and the manner 1. For the end 1. The chief and last is God-glory that we may be serviceable to him with our substance in our generation and may be kept from stealing and lying Prov. 30. 8. 9. 2. Others good that we may be helpful to them for men may and should work for this end although they had what were sufficent for themselves see Ephes 4. 28. 3. Our selves are to be considered and we are to look here 1. to necessity 2. to câ—nvenience 3. to honesty There is a threefold necessicy 1. of providing for our selves 2. for our family 1 Tim. 5. 8. 3. for our place and station such as Nehemiah cap. 5 14. c. was apprehensive of hence tribute is allowed to the Magistrate being in so publick and eminent a stationâ— and so useful for the people In all these we should live as far as may be on our own having an eye to that direction of the Wise man Prov. 5. 15. 2. Conveniencie requireth more then necessity and is to be provided for see Prov. 30. 8. where Agâ—â— prayeth for that which is neither too much nor too little but convenient 3. There is honesty and this hath yet a farther reach then conveniency and thus we are to provide things honest in the fight of all men which may be lawfully aimed at to be honest then even before men is commendable honesty being no pride see Rom. 12. 17. 2 Cor. 8. 21. 2. As for the measure which is to be kept in the increasing of our goods it is hard to determine it yet sure folks are not left to gather as much as they may even by lawful means attain to having no bound set to their desires designs and endeavours but adding one thing to another till they be as it were alonâ— in the earth which is reproved Isai 5. 8. Hab. 2. 9. This boundlesness alace haunteth and attendeth too many and hath never satisfaction Agur found there was an excess in riches to be prayed against as well as poverty other wayes he durst not so have prayed It is with riches as with meat and drink competencie is good but excess surfetteth and loadeth Luke 2â— 34. Hab. 2. 6. We conceive these generals may be laid down here 1. What may conduce for the ends aforesaid and is necessary convenient and honest that men may aim at and no further is needful 2. Riches not being promised but only what is convenient and our endeavours being commanded only for things honest this indeed may be aimed at but a man should not intend to attain to any thing beyond what he hath a promise or command for The promise is â—e shall not want any good thing Psalm 34. 10. and 84. 11. which is indeed broad enough and may in some respect be extended even to the command for things honest whereof we have spoken see Hebr. 13. 5 6. where in the Greek to guard the hearts of the people of God against covetousness and to fortifie against all fears of wanting what is necessary and competent there is a five fold negative in the promise I will not not leave thee neither not not will I forsake thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. A man may aim and endeavour to be as rich as he may warrantably pray to be but no more and his prayers are guided partly by the promises and by the commands Give us this day our daily bread and partly by the Saints approved examples as that of Agurs Give me neither poverty nor riches Prov. 30. 7. 8. 4. The measure may be judged of and tryed by this general to wit if the omitting of such a thing hath the just ground of a challenge in it a man must think it his duty to aim at that and his sin if he should not and it is not his inclination or affection that must guide him here now men will be challenged in their conscience for not aiming at competencie but not for not seeking to be rich onely know there is not not can be one rule for the same measure to all persons in this matter men having different burthens and charges may seek more or less accordingly and therefore when Jacobs family increased Genes 31. he thought it time to provide for them neither can there he a rule for the same measure even for the same persons at all times as is clear Jerem. 45. 5. in Bâ—ruch and Neâ—eâ—â—aâ— Nehem. 5. 14 15 16 17 18. men ought not to aim to be as others but as is needful and competent for their rank burthen and station Neither 5. must we reckon in this matter by a mans success some there are who think they are exonered if they use but any means for providing for themselves and they have a sort of peace in the endeavour be it less or more Others there are who even by lawful means seek and also attain to more then is convenient for them and think they may do so because they have success but endeavors would be suited and proportioned to the foresaid ends with dependence on Gods blessing whatever be the