and repeated are of special use and so may serve to recommend unto us both the writing and repeating of Sermons 1. The writing that being here prescribed and being so needful that what is preached may be rightly and fully repeated And therefore though the repeating be that which I intend to perswade here yet I shall speak something of and for the writing of Sermons because that is of such use for the Repetition and answer what is most considerably objected against it Object Writing hindereth hearing that is hearing with such attention and affection and giving up the whole man to it as there may be if Noting be laid aside and hearing be the only work Whereunto I answer That as it is not in my thoughts to bind every one to Noting so neither is it my mind and sense that any should be taken off from hearing with the best advantage I say with the best advantage all things considered for I look upon Hearing as a necessary duty and a special part of our obedience but upon Repeating as an Auxiliary Exercise and a part of our beneficial assistance Besides that divers cannot write and all that can write are not so able and apr for writing of Sermons Nor doth this prejudice and take off the present business which is Repetition for a diligent hearer may if he please and be so provident write what he hears immediately after he hath heard it and so repeat it or if he write not at all yet being able to retain it in his memory he may communicate it in Repetition by that ability as the words which the man of God had spoken to Jeroboam against his Altar were told and we may say repeated by the sons of the old Prophet unto their Father 1 King 13. 11. But here I shall offer to prevent the neglect of so great an Help as Writing is these Considerations and Advertisements 1. Let every man deal truly for the heart is deceitful above all things and whilest one pretends or perhaps intends a better hearing yet he may through the secret workings of corruption forbear noting because he is loth to take the pains which noting requires yea it 's possible because he is not willing to be noted to be a Sermon-noter that being a thing which some will look upon as too low for higher and more considerable Persons 2. Repetition is here spoken of in special as it is a Family-edifying exercise which if it be left to memory useth to be as defective as the memory is slippery or where there is less Zeal and Piety is less pleasing to be altogether omitted and that by the omission of writing which would both furnish the hearer for Repetition and make it minded and make it easie and so make it more willingly undertaken 3. Writing shews an estimation of what we hear and a resolution to preserve the remembrance of it As when Hezekiah would shew how he prized his cure and that it was in his heart to preserve the memory of it there was the writing of Hezekiah 4. As hearing without noting may more stir up affection so noting with hearing more prevents distractions which Satan by the variety of objects more easily raiseth and multiplyeth when the mind is not kept to the matter by the intention of the writer 5. Though by hearing without writing the heart may be more moved yet writing so imprints there that which is heard as that it is not so soon removed for writing hath with it a multiplyed thinking of and running over and over again in the inward thoughts that which is preached and heart till it be written down and so it sinks more deeply and leaves in the heart a more lasting impression 6. We are to hear for the time to come Now hearing alone is for present use but accompanyed with writing for after-use The Sermon written may be read and reveiwed a month or twelve months after yea it may remain for the use of others many years after we are dead Hence the Scripture when it would express the continuance of things and the way of that continuance saith This shall be written for the Generation to come Psal 102. 18. I do not say it will be thus if Book after Book be fill'd with Notes which few or none can read but the writer himself but thus it will be if what is written for present hastily be after written out legibly which because leisure will not permit many to do if we speak of copying out whole Sermons therefore I would advise Christians to an easier and shorter course and that is when they have noted largely to observe the whole and then cull out and write out fair the choisest passages which may be done more fully or more briefly as time will give leave and as the Sermons and Christians condition give cause and occasion By this means Posterity when they are in Heaven may reap the benefit of that which they heard delivered and were so careful to lay up yea by writing out briefly profitable and acceptable words of all sorts the surviving godly Reader will be a great gainer by things so useful and be much refresh'd also with the variety of them If it be objected That the case here was a special case because Jeremy was shut up and could not go to the House of the Lord and therefore is not to be drawn to common use To this I answer two things 1. That the case may quickly be such at any time as that which is described here For 1. No man knows how soon Ministers may be shut up as Jeremy here was that they cannot speak to their ordinary hearers And 2. Hearers know not how soon they may be shut up either by sickness or restraint that they cannot come to Ministers and therefore it 's wisdom to make use of the present liberty in writing down and laying up present Instructions that so though intercourse with Ministers be interrupted or removed yet their Sermons being as they say in black and white their former intercourse with them and hearing of them may in this way make some comfortable amends and serve for a profitable supply whereas if old Sermons be forgotten and new Sermons cannot be gotten Christians are like to be at a sad loss yea though there be printed Sermons to be had for howsoever they may be very profitable yet they may not be so sutable to the times and their state as those which they have heard and which perhaps were prepared at first with respect to their condition 2. I answer That in the course taken here to write from the mouth of Jeremy what was to be read by Baruch we are not only to consider the occasion but the end and use which was that by reading the words written in the Ears of all Judah they might thereby be moved to such Humiliation and Reformation as that the evil they heard
though it concern Magistrates more then others yet all have need enough to nourish humility especially that are in any higher place and order and that he turn not aside from the commandement to the right hand or the left These being the reasons why Kings are required to read Scripture Who shall exempt himself from it for Are notall bound to fear the Lord yea all the Inhabitants of the world are to stand in awe of him And doth not the Scripture require of all to walk in all the wayes that God hath commanded without turning aside to the right hand or the left What is spoken therefore to the King doth for the same common reasons concern all as if a King be perswaded to eat and drink that he may have strength when he goeth on his way as Saul sometimes was no man sayes That belongs to a King and not to me but every man for the same reason eats and drinks likewise This is put out of question because there is an express command to gather men women and children to hear the Law read upon the very same account that the King is called to read it that is that they might learn to fear God and observe to do all the words of that Law It 's true that Great-men and Gentlemen have some greater cause in regard of their greater tentations to exercise themselves in the reading of Scripture as that their hearts may not be lift up though God knows that divers of them who need it most use it least the more they have to answer for but it no way followeth that because a man that hath a great journey to go had need to eat more as Elijah had that therefore he may let eating and drinking alone that stayes at home 3. It may further be added that a motive to perform a duty if it be common to all is a good plain proof that the duty belongs to all and so it is here for the King is encouraged to read the Law and to observe it by proposing to him this end That he may prolong his dayes in his Kingdom he and his children in the midst of Israel which is other-where assured to all the people of God on the same ground according to their place and quality and in the land which they possess Deut. 5. 33. 6. 2. Secondly The reading of Scripture is enjoyned on Ministers for to them it is said Give attendance to reading It is not said indeed to the reading of Scripture but though that be not expressed yet that it is meant appears by the following words to exhortation to doctrine that therefore is the reading principally at least intended which is helpful to a Minister for the two great parts of his Ministery Exhortation and Doctrine and what that is we find by the Apostle writing to Titus which applyeth it to the faithful Word and tells him that that Word is to be held fast and therefore to be read that he may be able by sound doctrine both to exhort and to convince the gain-sayers Object Great reason a Minister should read Scripture but that proves not that People are bound to do it His work lies there theirs other-where Answ It proves not indeed that they should give such and so much attendance to reading as a Minister ought to do but yet it proves sufficiently they should attend it because it belongs to all Christians as well though not as much as to a Minister to exhort and admonish which is done best in the words of Scripture yea they that have spent some good time in Religion ought to be teachers of others also I do not mean as intruding to the office of Preaching but in a way of charity and brotherly assistance And moreover since it belongs to Saints to contend for the faith committed to their trust it will follow from thence that they should have some convincing skill also for the better maintaining of the truth of God which is to be had by reading and searching the Word of God by which Aquila and Priscilla were enabled to instruct Apollo and that old Confessor spoken of in the Ecclesiastial Story to convince that subtile Philosopher that opposed Christianity in those times Thirdly The reading of Scripture is commanded the People of God generally for unto them it is said Remember the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the Statutes and Judgements The intent of which Scripture is this that since they were to be many years without Prophets to preach to them Malachi being the last Prophet of the Old Testament therefore that they might neither lose their Religion nor forget their consolation they should diligently read and study the Scriptures which are called the Law of Moses not as excluding the Prophets for under the name of the Law the Prophets are also contained insomuch that what was written in the Psalms and in the Prophet Isaiah is said to be written in the Law but as making the Law whereof the Prophets were the Interpreters and Appliers the sum of the Old Testament-doctrine to be remembered and therefore to be read the often reading thereof being the best way to keep it in mind and that by the generality of Gods people when their Teachers were gone Unto this we may add that when there were again Teachers in Israel yet our Saviour saith and he saith it to the Jews generally Search the Scriptures Joh. 5. 39. meaning the Scriptures of the Old Testament And they that are bound and commanded to search a Book are sure therewithal bound and commanded if they can to see and read it We say He 's well read in a Book that hath well searched it And for the New Testament and Gospel-Word the Apostles counsel and command to Christians is Let the Word of Christ dwell in you richly Now though the Word may dwell plentifully in a good Hearer yet by hearing and reading both it must needs dwell in him more richly Experience shews that religious Readers are rich and ripe in Scripture-knowledge Thus for Scripture-commands Now for Scripture-reasons for Scripture-reading First The Scriptures are written for the use of the whole Church either for their use or to leave them without excuse and therefore it 's urg'd as a great aggravation of Israels sin I have written to himthe great things of my Law but they were counted as a strange thing God might have continued to make known his mind as at first he did by tradition and delivering his Will by word of mouth from one to another had it not been for this as for one reason that by writing the Word of God might be more exposed to the veiw of Ministers and People that both might read it and so the better study it and meditate upon it And wherefore did the Apostles write their Epistles to
of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal 119. 72. Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal 19. 10. more valuable then their food yea then their necessary food Job 23. 12. See what a Reader Joshua was though a Prince Josh 8. 34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already it being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit of God and that they that like it have that Spirit yea we may count it a clearer sign of grace to delight in reading Scripture then in hearing Sermons viz. in this respect because in Sermons there is a mixture of humane sufficiency and so it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my filthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in that Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the blessedness pronounced to wit as it is together with hearing a means of keeping And this we see God made to be the way to the Eunuchs blessedness The reading Eunuch that could not at first see Christ in the Scripture he read yet saw so much by the help of Philip whom God sent to him when he was reading that he believed with all his heart and came to Jesus by Baptism unto eternal life for believing and blessedness comming to Christ and life go together Luk. 1. 45 Joh. 5. 40. 20. 31. After these reasons of reading Scripture I shall proceed to the answering of some Objections the first whereof concerns those that are higher the other such as are meaner and lower Object 1. Men that have their heads and hands full of business may perhaps plead that they have no time to
to the worse place but on the contrary Strive to enter in at the straight-gate and go in that narrow way though it be against the hair I mean your own corrupt and undoing hearts by walking wherein you shall assuredly come at last to the better place and possess that everlasting life which is the gift of God through Jesus Christ our Lord. For this purpose I have written these following Directions and Admonitions as not knowing what Guides or Goads you will have unto that which is good when I am gone but the better you observe these and all other godly Instructions the more hope you may have to have more of them mean-while I leave these with you which if you have not other helps will be the more needful and if you have other helps will make them the more useful That I might be more profitable to you I have endeavoured plainness yet I confess there is not so much of it as I intended or desired for all men have not that gift of making known their mind to others in a plain and familiar way And besides that something must be yielded to more ripe Readers and in divers things the matter hath carryed me above the capacity of many of you but the better use you make of that which you do understand the sooner you will understand the rest and you being acquainted so long with my way of teaching and manner of speaking may know and find out better then others what my meaning is To conclude Remember that what our Saviour long since said to prove himself the Messiah is fulfilled to you which is this The poor have the Gospel preached to them or they are the persons that are Gospel-lized that is the Gospel is theirs with all the comforts of it but know also that this is not meant of the poor in state only but which a poor state oft is and ever should be an help unto of those that are poor in spirit that though they have lived honestly among their neighbours see themselves undone without a Saviour and therefore when they have little or nothing else or whether they have or no make sure to have Him labour you to be in the number of those that are thus spiritually poor as by the providence of God many of you are outwardly low It 's a lamentable thing when they that have little in this world shall have nothing in the world to come not so much as a drop of water to cool their tongue in that place of torment That it may not be so with you Let me beseech you to study your Souls to esteem the words of Gods mouth whether you read them or hear them more then your necessary food to account one thing necessary which is to sit at Jesus feet and hear his Word from those whom he sends to speak to you This will not hinder you from labouring for your living for the Word of Christ binds you to it but it 's necessary to know there is a more necessary labour that is to know what God would have done first and to do it after For your assistance wherein I desire you to make conscience of the holy Exercises of Religion which are here commended unto you that so you may be furnished for bringing forth the fruits of godliness in your whole conversation Consider what I have said and the Lord give you understanding in all things and so bless unto you these and all other Instructions that you may thrive in knowledge grow in grace and persevere in faith and obedience that I may rejoyce in you and you in me in the day of the Lord Jesus Unto whom I commend you and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them that are sanctified And so remain Your intirely-well-wishing Pastor willing to spend and be spent and now almost spent with and for you William Thomas The EPISTLE TO THE CHRISTIAN READER Dear Christians ALbeit the ensuing Instructions were purposely framed for my own Charge yet finding them to grow under my hand to a more full Treatise then was at first in my thoughts and that now they are like to come into many hands I conceive it needful to say something by way of Preface that what I have written may be more useful to any that shall think fit to read it That which I have to say concerneth the matter handled and the manner of writing The matter is wholly practical save that necessity hath compelled me for the establishing of practical Truths to mixe here and there that which is something controversal All as you may see is referred unto two heads that is Christian and Family-duties Of each sort there are four I shall before-hand give you a tast of them all The first of the first sort is the reading of the Scriptures which may well be put in the first place because the written Word is not only the Foundation of our Faith and the well-spring of saving wisdom but also the ground of Godliness the guide of Practise and a divine Directory for the performance of every good duty whereby not only the Minister and Man of God but the People of God the Sons and Daughters of the Lord God Almighty are educated unto and throughly furnished for every good work For the Scriptures are composed not as the writings of Heathens for vain-glory but for mens Salvation and the Spirit of God hath written them in a plain language that all may easily see what is said at least as far as fufficeth for the guiding of their faith and carriage and the safety of their souls and that no simple men as Chrysostom speaks might make this excuse that the Scriptures are hard for though there be difficulties therein to take down mens pride yet there is enough so plain that not only Gods workman that is the Minister but any workman may see the way to Heaven if he have eyes to see it for to see requires sight as well as light In the next place there is more particular Instructions given concerning the Sacrament of the Lords Supper and that not without need For where Salvation lies at the one end and Damnation at the other there 's great need of Direction that where we seek for the better of these we may not find the worse In the handling of this Subject I have been constrained unto a little further search both to give an account of my own sollicitousness about that Sacrament and withall by reason of the different perswasions of some learned and godly men who I hope will candidly interpret my Discourse because I have endeavoured to speak according to the sense of Scripture the consentient judgement of the Church of God and with declaration of due respect to those from whom I somewhat dissent This Sacrament-doctrine I have in the close
several Churches if it were not the duty of Christians to whom they wrote to read them Hence the Apostle Paul after he had written to the Ephesians speaks thus Whereby when ye read which shews they were to read ye may understand my knowledge in the mystery of Christ Unto this purpose the same Apostle otherwhere saith When this Epistle is read among you cause that it may be read also in the Church of the Laodiceans and mark what follows and that ye also read the Epistle from Laodicea Now it 's true that those Epistles were to be read before the Churches in their publick meetings but for the same reason for which they were to be read to them they were if they could have them in private to be read by them that is that they might the better make use of them Of this nature also is that other Scripture wherein the Apostle chargeth the Thessalonians that this Epistle be read to all the holy brethren whence Calvin observes that the Papists are more stubborn then the Devils because by so high an adjuration they will not be charmed from forbidding the People the reading of Scriptures Secondly The nature of this writing is such as strongly requires the reading of it for what is Scripture but a Letter of the Creator to the Creature Hos 8. 12. When Adam sinn'd saith Austin we in him were cast out as exiles into this world Accordingly David saith I am a stranger upon earth Heaven is our Countrey from thence Christ the Essential Word hath in these last dayes come to us and from thence God hath still sent and a long time written his Letters to his Church and People Now the law of friendship imposeth upon every man the reading of a friends Letter and duty and loyalty exacts from every Subject the reading of the Letters of his Prince and the highest duty the reading of the Letters of the highest God Many in these dayes are eager I mean a great deal more forward then fit to receive the Token that is the Lords-Supper who are careless of reading the Letter with which that token is sent and to which it is annexed Now to contend in a stomachful way for the Token and to be altogether remiss as divers such are in reading the Letter is not only an unkind thing but unreasonable for the Letter directs to the end and the profitable use of the Lords tokens that being well used they may be truly love-tokens to us when otherwise a Sacrament may be like Judahs pledge a condemning token I speak not this to diminish the sincere desires of any to the Sacrament but to kindle their desires to the Word that by the reading and observing thereof they might come fitly and freely to the Lords Table Thirdly The use and profit of Scripture perswadeth much to the reading of it and that both in regard of others and our selves 1. In regard of others that we may teach and admonish them better which is the duty of Christians one towards another as Paul sheweth Col. 3. 16. but especially of Governours as Parents and Masters These words that I command thee shall be in thine heart saith the Lord by Moses Deut. 6. 7. And thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Now How shall this be done the memories of most being so frail unless they that are over others do by often reading keep those things in mind themselves which they are and ought to teach those under them Ephes 6. 4. Gen. 18. 10. 2. In regard of our selves This the Apostle minds us of when he tells us that the Scriptures known we may say the Scriptures read that being a special way whereby to know them are able to make a Timothy and so any other man wise to Salvation and more particularly they are profitable for doctrine that is to teach the truth for reproof that is to convince and check error for correction that is to curb vice for instruction in righteousness that is for direction to a good life And in another place for consolation Rom. 15. 4. Never would so many be damned for want of wit be so destitute of the Truth be so bewitched as they are with errors be such incorrigible servants to sin be so free from and void of all righteousness and goodness and lastly at such a loss for comfort when any waves arise but that Scripture is so little read and reverenced For the last of these that is matter of comfort Austin writing to one in a time of great calamity thus concludes his Epistle God will comfort you much more abuadantly if you read his Scriptures most earnestly with which we may joyn that of Chrysostom who writing on those words of Paul Let the Word of Christ dwell in you richly first cals to his hearers and saith You whose imployment lies in the world and that have wife and children to govern hear how the Apostle enjoyns you especially to read Scriptures and that not barely to read them and as by the way but with great diligence And afterwards he adds even as a rich and monyed man is able to bear a loss so a man rich in Scripture-knowledge can easily bear poverty or any calamity yea he can better bear it saith he then a rich man can bear worldly losses for if he have many of them his riches will be more and more diminished but he that is rich in heavenly knowledge is never the less rich though he suffer never so much The same holy Father is very full in shewing in general the great profit that is to be had by the reading of Scripture as that it clears and calms the heart reforms the tongue gives wings to the soul to flie up even into heaven it self Do not lose saith he so great gain nor bring your Bibles hither only but take time to read the Scriptures at home And in another place If thou wouldest know how great advantage ariseth from divine Scripture then diligently examine what a vast difference there is in thy heart and soul when thou standest in the Church and when thou art at a Play or standest in the Theatre It s the same soul and yet how well is it affected in the one place and how much corrupted in the other I am the more willing to recite these things that Christians may see in these sad dayes wherein so many slight Scriptures what a reverent and honourable account there was of them yea and of the reading of them by the most eminent men in ancient times Fourthly The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture for we may read their piety in the reading of it the Eunuch a man of so great authority under the Queen
read Scripture in regard of their many and pressing imployments Answ 1. They who frame this Objection had need to take heed that it be not made a protection for omitting Prayer also and so letting pass some dayes without having any thing to do with God such may know that it is to be but peny-wise to be so thrifty of time for worldly business as to have no leisure to look up to God If they did read Scripture well they would find such good Husbandry put under the head of Vanity for Except the Lord build the House keep the City and so carry on and prosper mens affairs it is in vain to rise early to sit up late or to bestow a mans labour in them A man had better gain some time from his sleep then to have no time for the service of God and to leave some business undone then to have all ill-done or to be undone because he prospers so well without God Prov. 1. 32. 2. I answer That although Christians will find it both profitable and needful to set apart certain times and that ordinarily every day for reading Scripture lest there be a loss of the duty for want of an appointed time to do it in yet I shall not prescribe any particular time nor how much of Scripture any should read at that time the division of the Scriptures into Chapters will help that way but that which I press as necessary is the thing it self and that every Christian be a serious Reader of Scripture I deny not but some are so hurryed with the necessary occasions of their Calling that it is not easie for them to have a time perhaps in a whole day to read a Chapter I mean to have a time at times and on some days but yet at other times they may and by enjoying a freer opportunity make themselves and their souls some recompence in regard of former omissions which I advise them to do and withal wish them to remember that it is as hath been said the mark of a blessed man to meditate in Gods Word day and night and that David that was still taken up with the persecutions of a King that is of Saul or with the imployments of a King when he was King himself and a man of War also yet was very much in the meditation of the Law of God yea it was his meditation all the day that is he took all occasions to exercise his thoughts in it reading it no doubt as Kings were commanded to do Deut. 17. 19. and then reading it in his heart in his recurrent meditations according to all opportunities There is but one thing that hinders Davids imitation and the following of so good an example and that is the want of Davids affection which breathes and breaks out in this holy exclamation O how I love thy Law and thence follows his meditation all the day Love desires union and longs to be much with the thing loved Gods great complaint is I have written to him the great things of my Law but they were counted as a strange thing Divers now a dayes look strangely upon Scripture their countenance as it is said of Laban in regard of Jacob is not towards it as it was yesterday and the day before but would they claim kindred of it and say unto Wisdom thou art my Sister and to Vnderstanding thou art my Kinswoman and so grow into an holy familiarity with it then as neer kinred love to look much one upon another so would they look often and with delight into the Book of God and by the frequent reading of it supply themselves with the matter of that heavenly meditation which the Scripture marks in and makes the marks of the choisest servants of God I come now to the Objections of the other sort and which ordinary people use to make to whom I do especially direct this discourse Object 2. We hear the Scriptures read in the Congregation and may not that suffice for us who must of necessity follow our Callings that we may live in the world Answ 1. We cannot but think that the Eunuch coming to Jerusalem to worship Act. 7. 27. heard the Scriptures read there that being one part of the service performed at their Feasts as is expresly declared at the Feast of the Passover when it is said that Hezekiah spake comfortably to the Levites that taught the good knowledge of God In which teaching reading is presupposed for we find it express'd otherwhere and namely that in the Feast of Trumpets the Law was brought before the Congregation and was read from the morning until the mid-day And it is more like it was read at the Feast of Pentecost to which the Eunuch came because in that Feast they remembred the singular benefits of the Lords giving of the Law in Mount Sinai unto them at that very time and their freedom from the cruel Laws of the Egyptians under which they had lived before But though the Law were thus read and heard read in publick yet a good man though a great man is not content to sit and hear the Word read in the Congregation which is I grant a great duty Neh. 8. 3. but he reads also in private yea the Eunuch returning from the Feast and the Reading there reads also sitting in his Charet and Philip is sent to joyn himself to the reading-Charet Answ 2. As for those that say They are imployed all the week in worldly business they ought to know that they have so much the more need to read Scripture that in the crowd of earthly cares and concernments they may not lose their God and their Souls It 's true that ruder people are ready to resolve that it is to be left to Ministers and Monks as Chrysostom relates their words to read Scripture I have wife and children and houshold care sayes one and another why do you press me to read it Now it 's true that it doth most and very highly concern Ministers to read Scripture And that not only for guarding themselves against those Errors which men of better parts then hearts ensnare novices in by abusing their own Reason and Gods Word but also that they be throughly furnished for every good work belonging to them as they are men of God for which though they may be competently enabled and so as to make a good shift by searching the Scripture as they have occasion for their business yet they will never be so compleatly habituated for it unless the ordinary reading and study of Scripture be made their business Ministers therefore are in special bound to give themselves to reading and meditating Scripture that their profiting may appear to all yea that 's in a manner their whole work But this will not excuse People for not reading Scripture unless their mind be that Ministers should be wise to Salvation and not themselves
and will arise from despising and persecuting a faithful Ministery of which therefore let all beware that love the common peace Psal 122. 6. 4. As it shall be easier for Tyre and Sidon and Sodom at the last day then for Gospel-contemners so they that receive and reverence it shall find mercy at that day when Christ shall come to be glorified in his Saints and to be admired in all them that believe and mark why because our testimony the testimony of Labourers among them was beleived In that day shall we rejoyce in Christians and to they in us if we have not run in vain nor laboured in vain Phil. 2. 16. To conclude this let it be your care dearly beloved Christians now God hath wrought such wonders for our peace and settlement to make some amends for that shameful contempt that hath been poured on the Ministers of Christ of late by your double honour And as for those many that have departed we are more willing to say have been carryed from us and against us by the distemper of the times what shall we say but as the holy Prophet sometimes did though with some alteration Lord God of Abraham Isaac and of Israel Let it be known that we are thy servants and that thou hast brought the heart of this people back again 1 King 18. 36 37. CHAP. IV. Of the Observation of the Lords-day or the Christian Sabbath THe Christian Sabbath as our Church calleth it that is the Lords-day being a matter of so great importance both in respect of Christians and of Christianity as that the name of the Lord of Glory is imprinted upon i And the Primitive Christians accounted it their glorious character And the Catholick Church hath still owned it and in the best of times most acknowledged it to be a day wholly dedicated to the remembrance and service of God our Saviour I shall therefore after what hath been already spoken concerning other parts of godliness endeavour according to my ability to add something briefly and summarily concerning this great day and the duties thereof and that so as to stir up Christians to the due observation of that day and performance of those duties For this purpose I shall make choice of a portion of Scripture that fully declares the danger of profaning the Lords Holy-day It is that which is written Neh. 13. 17 18 Then I contended with the Nobles of Judah and said unto them What evil thing is this that yee do and profane the Sabbath day Did not your Fathers do thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by profaning the Sabbath It is easie here before I go any further to foresee this Objection That a Text in the Old Testament speaking of the Jews Sabbath is improper for the establishing of the observation of the New Testament Sabbath Unto which I answer 1. More generall That whatsoever things were written afore time they were written for our learning and examples of divine Justice such as this Scripture declareth to be inflicted for profaning that which was Gods holy day then are written for our admonition upon whom the ends of the world are come to terrifie all men from offending in the like kind as here from abusing and applying to common use his consecrated time and solemn day 2. More particularly The fourth Commandement being as a remarkable part of the Moral and Eternal Law of God still in force for the holy observation of a Sabbath every week of Gods appointment unto the end of the world it will from thence follow that any thing spoken in the Old Testament concerning the Weekly Sabbath in use then if it be not proper to the Jewish people nor to the Jews Sabbath day but be prescribed in the fourth Commandement as common to each weekly Sabbath of Gods institution doth still remain in its full strength to bind the people of God in all Ages briefly What belonged to the Jews Sabbath as a Sabbath and not as that Sabbath is still in force for every Sabbath I mean for any weekly day which God appoints for his day of rest and holiness Hence it followeth also that what we find in the Old Testament about the Sabbath approved that 's for our imitation what we find reproved and punished that 's for our restraint and warning This morality of the fourth Commandement and its common aspect both on the Old and New Testaments weekly day being purposely and strongly proved by others I shall not here speak further of it but hasten to a brief opening of the Scripture before recited wherein it appeareth that amongst other gross abuses mentioned in the former and latter part of this Chapter the Sabbath also was very provokingly profaned and that in Jerusalem it self the Lords City wherein the Temple was the Lords House and wherein God himself s resided that they hid their eyes from the Sabbath in his eye-sight and by the profanation thereof he was profaned among them Ezek. 22. 26. If any ask How all this came to pass Nehemiah himself gives an account of it when he saith All this while was not I at Jerusalem v. 6. The presence of a good Governour prevents impiety And Nehemiah being once come Sabbath profanation is non-pluss'd and overcome They came no more on the Sabbath v. 21. But as when Moses was absent the Calf was made so Nehemiah going after his first coming to Jerusalem and the building of the walls thereof into Persia again there were in that his absence from Jerusalem many profanations crept in which he when he returneth most zealously reformeth In particular when he saw in Judah the violation of the Sabbath and that it was made a very Market-day v. 15. his eyes affected his heart and his zeal discovers it self 1. In vehement speaking for he testified and contended against the profaners of that day v. 15. and with the Nobles that should have prevented and obviated such profananation v. 17. 18. 2. In resolute acting taking order 1. For the shutting and guarding of the Gates of Jerusalem against buyers and sellers within the City v. 19. 2. For restraining them that lodged about the wall who might continue buying and selling in the Suburbs v. 20. 21. 3. He gave charge to the Levites also to keep the Gates to wit of the Temple Nehemiah's own servants being appointed to keep the City-gates that so nothing might be wanting on their part to keep the day and house of God from profanation v. 22. The result and conclusion of all which is an humble applying of himself to the mercy of God for the remembring of him as he by the grace of God was zealous in remembring the Lords holy day where his confidence is also implyed and this contained that The Lord will mercifullly remember them who remember dutifully the Lords day In
be justified and saved that 's revealed from Heaven And if it cannot be had by Nature How shall it be had but by Nurture and Information of the Lord and How shall Children have it so well as by Parents pains and provision 2. When is it to be endeavoured or When is this Knowledge to be communicated Answ Reason teacheth to do it betimes For As all that desire to have knowing children in any kind of Learning begin with them in the beginning of their time i. e. assoon as they come to be capable of the first Principles thereof So the morning of life the first of childrens time after they are come to any competent capacity is the best season for the exercising and improving of their understanding in the knowledge of Religion No marvel therefore if we find that Timothy from a child had known the holy Scripture And that our Saviour honoured this course of timely Instruction by conversing himself when but twelve year old among the Doctors in a kind of catechetical way both hearing them and asking them questions If any say Let children grow up and then be brought to the Ministry and hear Sermons and that may suffice I answer If it be supposed that they are left to the Ministry yet being not catechized before they are left to it unprepared for it And I add further What if they die before that time then they must die un-instructed and that I think must needs be a sad death to the negligent Parents and a dangerous death to the neglected child whereas it is found by comfortable experience that divers very young have dyed with very considerable and some with very rare expressions of knowledge and godliness attained by timely teaching If it be further said That children may be delivered over to Catechising-School-Masters and Ministers I answer that 's a good help to but no good discharge from Parents Instruction on whom it lies as a duty for it is not said you Fathers send them to others but bring them up your selves and who should more naturally care for their childrens souls who may begin sooner to exercise that care who have a shorter work having to do only with their own not others children and have a larger and better opportunity to carry it on by those frequent times they may allot to it and those Parental wayes that are in their hands to promote it Parents do something for their children when they put them forth to nurse but they shall do better to nurse them up themselves with their own more kindly milk and more natural attendance The second Argument to move Parents to the duty of Catechising is the singular profit thereof and that both in regard of their children and the Church of God As to their children there is a profitable and prevailing power in it in regard of the time manner and good effects of the careful performing of it 1. In regard of the time For when children are young and tender they are then most capable though not by the ripeness of their understanding yet by the flexibleness of their age as of any evil that they see or hear so of any good that shall be discreetly infused and put into them like young twigs easily bowed or like soft Wax that easily receives any impression when being grown harder especially if better things be fore-stall'd by worse as they will surely be it will be much more hard to imprint the Image of God and godliness upon them 2. In regard of the manner Catechising propounds the question and puts the Child to answer it as the Eccho doth the Voyce Now the readiest way to make any Instruction to take is to require returns from those that are instructed whence it is that in all Schools of Learning that course is taken whereas if you speak never so well or so long yea the longer the worse in a set and continuate speech it useth to vanish in the air without any observable notice or after-fruit 3. In regard of the effect For 1. This makes them fit to hear Sermons fruitfully and that both because the words that Ministers use in Preaching are before-hand made familiar to them and because the grounds of Religion whereon they build their Preaching are laid open to childrens understandings and in some measure laid in their hearts by their religious breeding whereas if a Minister be the first Teachet the language of Canaan is so strange to a young Hearer that unless God work upon the heart and bring in a light from Heaven into it he hardly knows what to make of heavenly words or matter Now though godly Education will not be savingly effectual without regenerating grace yet this we may say of it that children religiously bred up are not far from the Kingdom of Heaven to wit in comparison of others not so educated for they can answer more discteetly Mark 12. 34 2. This is the way to make them greatly good as Obadiah is said to fear the Lord greatly which with good reason may be ascribed in a way of means to his fearing the Lord timely and as is expressed from his youth O How much sin is in this way prevented which entring in quickly because it is not kept out by good nurture will afterward either grieve the soul by an heart-renting repentance and that 's the best of it or ruine the soul for want of repentance And on the other side How much good is done by this first goodness even to others for How eminent a Reformer was that glorious Josiah who being yet young began to seek after the God of his Father David which seeking is ordinarily set on in David's way that is by Parents Instruction and warnings yea we find a little captive Maid bred up as appears to a reverence of the Lords Prophet to be the Instrument of an happy cure of her great Masters both body and soul But besides the good of others How great is the comfort which ariseth to themselves who are taught to know and serve God early and that by the sweet remembrance when they are old of their remembring their Creator when they were young and in those days wherein they had most pleasure whereby they may confidently conclude that their God and faithful Creator will remember them in their old age and those decaying days wherein there is no pleasure Eccles 12. 1. 3. This is the way to make them constantly good and that by an assurance from the mouth of God himself who saith that When he is old he will not depart from it Not that it is ever so but it is truly so for the God of Truth hath said it And something is gained by it even in those that go quite from God at last viz. that they do for a time very good offices for the people of God and keep in an orderly way as Joash did whilest Jehoiada instructed
case is alike For why are they written and recorded in Scripture but for our learning Rom. 15. 4. And why are they approved and commended in Scripture but for our imitation Sure it is a duty to follow the servants of God in any thing that is a part of their heavenly coversation such as Family-Piety is Act. 10. 2. Now we find in Scripture divers examples of Governours of Families joyning with their Houshold in the duty of Prayer And on that only I shall now insist to wit mens Praying with their Families the time when they should do it I shall speak to afterwards 1. Then we find that Abraham journying with all his Family did build an Altar unto the Lord who appeared unto him and called on the Name of the Lord The like we find in Jacob with his Houshold Gen. 35. 2 3 7. 2. We have the example of Job who sent and sanctified his Sons which some understand thus He prepaired them not only Ceremonially but Spiritually and namely by Prayers and then it sheweth that they joyned together in Praying Others understand it thus that he sent a Messenger to them and required them to sanctifie themselves that they might be present in an holy and pure manner at those Sacrifices which he as the Father and Priest of the Family intended to offer for them And if we take it so then it holds forth thus much that Job and his sons joyned together in Sacrificing with which Sacrificing Prayer was adjoyned as we see 1 Sam. 7. 9. 1 King 18. 24. Also we read of David's excuting himself by an yearly Sacrifice for all his Family of which howsoever David made a plea for the appeasing of Saul yet it shews that in those days Family-conjunction in Sacrificing and Praying was not unusual And when it is said Thus did Job continually or all the days to wit wherein his sons feasted every one his day Beza thereupon gives us this Note There 's no doubt saith he but that the dayly worship of God was also diligently observed in this most holy Family and that every seventh day at least was as God from the beginning of the world had ordained Gen. 2. 3. exactly sanctified 3. The example of Joshua is remarkable who thus declares his resolution As for me and my House we will serve the Lord which he speaks not of as his duty only but as proposing himself an example of that which was the peoples duty generally in their several houses and dwellings from whence ariseth this Argument Every Family in Israel was and by the same reason every Christian Family is bound to do with their Housholds what he did with his that is to serve the Lord or the only true God If any ask What is this to the duty of Prayer I answer He that saith I will serve God saith also I will pray to Him as to take an homely similitude he that saith I will be your Hinde saith I will plough your ground for the one comprehends the other as the main thing in it And so it is here Prayer is so special and comprehensive a service that it is put in Scripture for the whole Worship of God therefore they that resolve to come in to be the Servants of God express themselves thus Let us go to pray before the Lord and to seek the Lord of Hosts And when Atheistical men say What is the Almighty that we should serve him their next word wherein they explain themselves is And what profit shall we have if we pray unto him And indeed there is no other service wherein the whole Family is so reverently seriously and solemnly conjoyned and so directly make their address to God whose Servants they profess themselves to be as in the. duty of Prayer for that 's a looking of God in the face 4. It is expresly said of David that after he had been about the solemn Service of God that is the carrying of the Ark in publick he returned to bless his Houshold And what is that but in the name of the Lord to desire the blessing of the Lord upon them As when Isaac prayed earnestly for Jacob departing from him Esau resolves it into this that he had blessed Jacob. 5. We have the example of Esther who saith I also not resting there but I and my Maidens will Fast likewise which Fasting is still joyned with Prayer 1 Sam. 12. 16. Mark 9. 29. 6. Of the Nation of the Jews in Gospel-times of whom it is said that the Land shall mourn every Family apart that is there shall not only be mourning in a publick way but there shall be also with respect to the Crucifying of Christ private and Houshold-humiliation Families laying to heart their horrible sin which implyes Confession and Prayer and the bringing home of the National provocation to their own doors yea this is spoken of as that which shall be the practice of the most eminent persons The Family of the House of Nathan of Levi and of Shimei shall mourn apart And so all other Families generally It hath regard to the Jews mourning as then was in use amongst them as the Dutch Annotations observe 7. We read in divers Scriptures of the Church in such and such an House This is understood two ways 1. That such Houses are called Churches because therein the Church in those times used to meet for the Worship of God A learned man excepts against this and saith It is not like that Paul in that place of the Romans meaneth the Saints which met there for the publike Service of God by reason of the particular Salutation of divers of them following But if we take that meaning it will not hinder but help in what we have now in hand it being very unlike that they who entertained others into their houses to pray for Prayer was a main thing in their publike Meetings Act. 16. 13. would suffer their Houses to be without Prayer when they were absent 2. Many others understand it thus to wit that by Church in the House is meant the Inhabitants of the Family called a Church 1. Because of the largeness and numerousness of the Family making up a little Church 2. And because of the duties of Reading Catechising Prayer singing of Psalms and godly Discipline whereby the private Family resembleth the Church in their publike Church-worship If thus we understand the words then here is a plain example of performing the duty of Family-Prayer in the first Christians Families their houses being like Gods House Houses of Prayer Isa 56. 7. Perhaps that of Erasmus in his Annotations on Rom. 16. 2. might rightly compose the former difference for be tells us that the Christian Family and any other that came to them and joyned themselves with them as we find in the House of Mary many gathered together
pronounced might not come upon them Now Albeit that occasion was a more special occasion yet this end is a common end which whilest it lets us see that the writing and reading of Sermons preached is a good means yea Gods means to work the heart to goodness it doth thereby perswade us to imitation and for attaining the same end to take the same course which if it be done more solemnly in a day of Humiliation as then it was it is probable it will prevail the more Thus far I have spoken by occasion of this Scripture with special respect to the Writing of Sermons and now I shall briefly add that here is recommended 2. The Repeating of them Because for that reason it was that the words spoken by the mouth of Jeremy must be written by Baruch to wit that they might be read and repeated to those to whom they were first delivered by the mouth of Baruch And the remainder of the Chapter sheweth also that they were again read and repeated before the Nobles and the King And this declareth the use of Noting Sermons which is not to lay them up in Books and there leave them but to repeat and communicate them to others Indeed it 's true that what was done here was done by the Lords direction and what was read here was read in the Lords House But there being no just cause to appropriate this course for the substance of it to any time or people we have reason to say that this Divine direction at this time casts an honour and an approbation upon the same course in the generallity at all times and Gods end in this Reading and Repeating in His House justly mindes us of the benefit that may be had from it in our own houses I mean according as the matter is which is preached written and repeated for it is not always of that kind that these words here were but whatever sort of matter it be this Writing and Repeating is a way to make it more familiar to us and fruitful in us Thus of this Scripture The second Scripture that I shall mention is Col. 4. 16. where the Apostle ordereth first that the Epistle written to the Colossians should be read among them And then that they should cause it to be read also in the Church of the Laodiceans for it was not written as one saith to Colossians as Colossians for the substance of it but to the Colossians as Christians and so it was for the use of Christians generally albeit there was it's like a special respect in it to other Churches in the same Countrey and namely that of Laodicea which it is conceived laboured under the same spiritual diseases that the Colossians did and sure were in danger of being taken with those Errours that are mentioned in the second Chapter of that Epistle Now as this Scripture makes much for the reading of Scripture and for the communicating of holy Instructions by one Church to another so by the like reason and for the same ends it recommendeth also the imparting of the things of God once delivered by Ministers as this Epistle was by Paul by one Christian to another and that especially where their Interest Opportunity and Charge lies most which we know to be in their respective Families Unto the two former Scriptures I shall add one General Sentence more which though I intend not to insist upon yet Ingenuity and Piety will make it helpful to this holy Exercise The words are these God hath spoken once twice I have heard this which howsoever it may be understood of our hearing twice because God speaks to us twice yet it is also a good Interpretation and very suitable to the words as they are rendred in our Translation which Calvin writing upon those words reciteth to wit that though God speak but once yet we should hear it twice that is revolve it ponder it and make our selves to hear it again and again which will be aptly applyed to the matter in hand if we say that when God speaks once that is by his Minister in Preaching then we are to hear twice that is as by Meditation in our hearts so also by Repetition wherein there is apparently a second hearing in our houses Hitherto of Scripture-Grounds for Family-Repetition I proceed now to the Reasons that may be given of this labour of Love and whereby the minds of godly persons may be confirmed in this practise of Piety In the first place I shall lay down a General reason drawn from the manifold profit that ariseth from Sermon-Repetition For thereby 1. The Sermon is better understood by a second skanning 2. Better remembered by a new recalling 3. Better digested and nourishing better by chewing the cud that is by fetching up that spiritual food again which is already received but not sufficiently prepared and therefore it must be gone over again that being well concocted the Soul may prove the better by it 4. Better laid up in the heart by harrowing after the first sowing unto which Meditation and Repetition may be compared whereby any thing harder is broken and the seed sown is covered and kept safe Writing without reciting lays the Sermon up in the Book and there leaves it but Repetition houseth it in the heart which is the proper place where it ought to dwell 5. Better expressed in the life by those fresher and stronger impressions in the heart which the calling of that we have heard to mind and to a new consideration leaves behind it Now the better impressions there be within and the more the Word is wrought into the heart the better expressions and the more holy fruit there will be without for Out of the abundance of the heart the mouth speaketh Matth. 12. 34. And so the hand worketh the foot walketh and the whole man acteth Thus in general In the next place I shall make use of some more particular Reasons of Repetition and that both in regard of our selves and others In regard of our selves There are three things considerable 1. That this Reviewing of Sermons and spending more of our time and thoughts upon them is an effectual means of growing up in a right knowledge of Religion for the abilities and studies of Ministers especially their Scripture-studies are much sum'd up in their Sermons which therefore being first attentively heard which writing ties the hearer unto and afterward more deliberately considered of in the Repetition do thereby possess the hearer in a good degree with the Ministers sufficiency besides that he freeth himself also from that sad imputation of being ever learning and never able to come to the knowledge of the truth Hence it is that the Beroeans were so careful of and are so much commended for not only an hearing with all readiness of mind but also a taking up of what they had heard into their thoughts afterward Searching the Scriptures whether those things were
so yea Hence also Ministers themselves do write and preach the same things again and again because whatsoever tediousness there be in it in it self and to themselves yet they are sure it is safe for their people and a great Preservative against the Infection of Errour which is so much against Christians safety and salvation 1 Cor. 15. 1 2. 2. It is to be carefully considered and weighed that faithful Ministers and provident Pastors speak to the diseases of their people as Paul did to the disease of the Romans which was a backwardness in receiving the Faith and so the Apostle James to the disease of those to whom he wrote which was though they received and professed the Faith yet to be careless of a godly life and those good works wherein Faith if it be not a dead Faith is fruitful upon this ground I infer that albeit there be many printed Sermons which Christians may very profitably read and ought so to do yet the matter of them is not like to be so proper to and fitted for their spiritual condition as the Sermons of their own Pastor who being such a one as he ought to be is like Paul diligent to know their particular state and constitution and sollicitous to dispense and administer that Instruction which is most suitable thereunto 3. And every hearer should very seriously take this to heart that he is to give a special account of the Sermons which himself heareth as being therein more concerned and more charged then in those that are preached to other hearers As the great works of God should in that very respect move us the more because our own eyes have seen them So the Words of God also because our own ears have heard them A Kings charge in the Subjects own hearing works much for obedience notwithstanding all tentations to the contrary The Sermons preached to us are our Talents which we are to trade withall as those of whom it shall shortly be demanded what we have gained Now every mans reason will tell him that of that whereof he is to give a special account it behoveth him to take and make a special account which easily falleth into Noting and Repetition In regard of others also this course is very considerable it being much fo the spiritual good and growth of those who have not heard to hear and have though at second hand the things heard by others Hence godly and devout Christians have ever been careful of this Communication As Bees bring what they have gotten abroad home to their Hive so do good Hearers to their House and Family and as they that go to the Market bring with them bodily Provision for the rest of the Houshold that have not been there so doth a provident Hearer spiritual Provision By which means the same good effect may arise which we find wrought upon the Samaritans by what the woman of Samaria testified unto them concerning the Messiah which was that many of the Samaritans believed on him for the saying of that woman that is that was a good preparation and excitation to their after full and firm believing of which they give this account to the woman Now we believe not because of thy saying for we have heard him our selves Accordingly Christians communicating and repeating in the ears of others the good Instructions they have heard and noted themselves may stir up in others holy affections and prepare their hearts unto the Lord but then all comes to perfection and to a solid setting of the soul in frame by hearing in their own persons from the Ministers of Christ that which hath been before repeated and testified to them by the hearing of others To conclude I doubt not but divers have found by their experience I am sure I have found it by my own that Sermons have divers times come nearer the heart and under more Observation in the Repetition then in the first Hearing Not but that the Word preached by the Messenger of the Lord of Hosts is the principal and highest means of Edisication and Salvation but yet besides that every man sees more by a review then at first sight God is pleased so far to shew his liking of the conscientious use of every Christian exercise and assistance as to follow it with a sensible addition of spiritual profit so that the searching Hearer is the noble and the thriving Hearer And to this experience I shall leave the religious Reader thereby to make up what might be further spoken for the Confirmation and Commendation of this godly Family Exercise CHAP. IV. Of Singing of Psalms and namely in Families THe last duty that I shall speak of in some generality but with respect also to the respective Families of Christians is Singing of Psalms For the better establishing whereof I shall in the first place endeavour to take out of the way what is objected against it I say objected against it not so much in our days formerly as in these latter days wherein many have so cast off all Forms of Godliness and under that name Gods own Institutions and amongst them this holy Exercise that though they be afflicted yet it is a question whether they will Pray or though they be merry whether they will Sing Psalms albeit the Scripture expresly requireth both Jam 5. 13. I shall not meddle with many Objections but only with two more usual and that seem to be more material Object Many that joyn in singing of Psalms cannot say truly what they sing as Psal 86. 2. Preserve my soul because my ways and doings holy be c. And such like Answ 1. This Objection whatsoever colour there is in it yet carries this weakness with it that it is against the reading of the Psalms as well as the singing for they that read utter the same words when they read at least for substance which they do when they sing yea this Objection is against the reading of the Histories of Scripture generally because therein other men speak otherwise then we can 2. To speak more directly to the thing it self I answer that the words of Scripture which men recite when they read or sing are not to be taken as their own words but as the words of them whose words the Scripture declareth them to be It is David or some other holy man of God who speaks those words that are written in the Psalms which whosoever repeateth whether in Reading or Singing he doth only declare what another sometime said which if he cannot say of himself truly yet he truly saith that such or such a person speaking in the Psalm said so of himself 3. I add That we should so put on the persons of those that speak or are spoken of in Scripture as to think that every thing spoken though of others yet some way or other belongs to us for Whatsoever things were written afore-time were written
for our learning and profit in every kind yea our duty is to labour to be so far like the holy Servants of God whose gracious speeches are recorded in Scripture as to be able to say truly in our measure and in regard of the saving substance of Religion the same things that they spake which they that cannot yet do or can less do by observing such sayings in their singing of Psalms have an help to do and by often repeating of them in their minds and mouths may come at length through the blessing of God truly and sincerely to profess in their own persons the like Piety Object There are in divers Psalms heavy Imprecations and Curses pronounced against sundry persons Must we How can we sing such things and curse Enemies Answ 1. Although it should be acknowledged as in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32. 35. Psal 139. 19. Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out particular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard hearted in praying But yet all this hinders not but that in a generality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes 5. 17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afilicted Pray and to the merry Sing Psalms Jam. 5. 13. 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be added to our light in a teaching way and to our life and vigor in Piety in an admonishing way Secondly The Scripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal 47. 7. 1 Cor. 14. 14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3. 16. that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4. 33. Col. 4. 6. 4. Vnto the Lord Ephes 5. 19. that is to the glory of God Psal 101. 1. Isa 5. 1. Thirdly The Scripture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal 100. 1 2 3. 4. 66. 1 2 3. 149. 1. Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14. 15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesses which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service and shut their doors against it I shall offer out of Scripture not only to invite but to induce