c. Ye denied the Holy One c. And well it may for it is the holy day of the holy Son of God yea God the Father and God the Son have put off their own holiness upon it Not essentially for that is incommunicable Nor is it an Inherent holiness which they have Communicated to it 2 Pet. 1.4 as the Saints of God have who are made holy by a supernatural change of their natures But the Sabbath is holy by divine Institution by special dedication and consecration God having hallowed this day above all other days in the week by separating it from common and civil uses and consecrating it to holy and religious ends and purposes viz. to be a Sabbath of holy rest But now The Question Question is How may we thus call the Sabbath holy or When may we be said truly to make it holy 1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it by a holy Observation of it Answer when that which God hath called holy by his divine sanction we dare not call it common and profane by prostituting of it to unsuitable actions words or thoughts There is a real calling it unholy as well as vocall He or She that spends the day or any part of it in doing evil or in doing nothing or in doing nothing to the purpose he proclaimeth to the world what he calleth the day although he speak not a word he speaks his heart by interpretation and when all is done our works are more credible Interpreters of our hearts than our words or profession Why call ye me Lord Lord and do not the things which I say Then we believe it holy when we keep it holy 2. Then we call the Sabbath holy when we sanctifie our selves for the Sabbath and for the Ordinances of the Sabbath If we have no care what frame of spirit we bring with us into the day nor with what frame we drive thorough it we are far from calling the Sabbath the holy of the Lord. For their sakes saith our Lord I Sanctifie my self John 17.17 I Sanctifie my self i. e. I separate my self wholly for the work of a Redeemer If the Lord Jesus separated himself for our sakes should not we much more separate our selves for his Then we believe Christ to be our holy Redeemer when we labour to be an holy people Holy as he is holy and then we have high venerable thoughts of the holiness of the Sabbath when we labour to be holy as the day is holy an unsuitable spirit is a profanation of the Sabbath The Day holy but we unholy what a reproach is this Holiness becomes thy house for ever q. d. Psal 93.5 Ceremonies were to continue but for a time but holiness is the standing qualification of thy day and of thy worshippers for ever 3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day and of our attendance upon the Ordinances When we make holiness our business It is the great end for which God hath ordained a Sabbath Exod. 31.13 Ezek. 20.12 Verily my Sabbath ye shall keep for it is a sign between me and you that ye may know that I am the Lord that do sanctifie you Not a Ceremonial sign but a Moral sign a Covenant sign a kind of a Sacramental sign a Medium to effect what is promised in the Covenant 1 Cor. 11.23 25. as water in Baptism and bread and wine in the Lords Supper Oh when Gods design and mans design meets when God makes a Sabbath for a Medium to make his people holy and they keep a Sabbath that they may be holy this is excellent this is to call the Sabbath The Holy of the Lord. When we labour to bring as much holiness as we can into a Sabbath and to bring more holiness out of a Sabbath to come out of Gods day more holy than we came into it This is to sanctifie a Sabbath indeed 4. Then we call it holy when the more pure and holy the Sabbath is kept and the more purely and holily the Ordinances are dispensed the more our souls do love them the more beauty and glory we do see in them As David expresseth his affection to the word Thy word is very pure therefore doth thy servant love it It is very sad when the more purely and the more holily the word is dispensed the more people dislike it and pick quarrels with it as that vile people did who cried to their Prophets prophesie not Or if you will be prophesying prophesie smooth things Jer. 30 10 11. Sermons that will go down pleasantly discourses of peace that will not trouble our Consciences nor cross our corruptions but cause the holy one of Israel to cease from before us It was the Holy one of Israel c. the title which the prophets used in their Sermons but their ears were so tender they could not bear it if the Prophets would prophesie of the Merciful One of Israel and of the Bountiful One The Omnipotent One c. let them go on but they cared not so much for holiness and strictness as they pressed upon them from day to day this did not please their palate So when it is with a people in reference to other Ordinances Prayer and the Sacraments the more corrupted they be with the mixtures of men and of humane inventions the more acceptance and applause they find this argues that men seek not Jesum propter Jesum Christ for Christ his sake nor Ordinances for their purity nor Sabbaths because they be Holy days of an Holy God When to get holiness and to grow in holiness is our design Sanctifying Sabbaths John 17.17 When we sanctifie Sabbaths that God may sanctifie us by his Sabbaths and by his truth as our Lord prayeth then we do call and account the Sabbath indeed Sanctum Domini The Holy of the Lord. 5. We do truly count the Sabbath the holy of the Lord when we come out of Sabbaths as Moses came down from the Mount With our faces shining When we bring with us the savour of Christ Psal 45.8 his sweet ointments upon our garments When they with whom we converse may take notice that we have been with Jesus Acts 4 13. It is sad when men come out of a Sabbath just such as they came in as vain and loose as proud worldly wanton lovers of pleasures more than lovers of God in a word as fit for sin as they were before They sanctifie the Sabbath indeed who can in truth say with the Apostle 2 Cor. 4.18 We all with open face beholding as in a Glass or mirrour the glory of the Lord are changed or Metamorphosed into the same image as by the spirit of the Lord. When the Sabbath leaves its Image and Impress upon us in some measure then we do count it and keep it holy Surely the Sabbath
them from their Children shewing to the Generation to come the praises of the Lord and his strength and his wonderful work that he hath done Deut. 4 9. 6.7 5. For he established a Testimony in Jacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their children 6. That the Generation to come might know them even the children which should be born who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God Thus Hezekiah upon his recovery from death Isa 38.19 The living the living he shall praise thee as I do this day the Father to the Children shall make known thy truth They that survive they alone can and each of them should praise the Lord this being the principal end to which men should live and for which they should desire life Psal 80.18 The Father to the Children shall make known thy truth i. e. they shall transmit the memory of thy faithfulness in the performance of thy promises to Posterity Psal 145.4 3. Arguments 1. The Souls of Children as well as their Bodies are committed to the care and trust of Parents by the Lord to whom they must give a strict account 'T is a grand mistake to think that the care of Souls belongs only to Ministers True indeed it eminently belongs to our Spiritual Pastors Ezek. 3.18 19. If they warn not the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will God require at the negligent Pastor's hand Omnia quae deliquerint filii à parentibus requirentur qui non erudierint filios suos Orig. And no less doth God bespeak Parents in the same language that we find 1 Kings 20.39 Keep this man this child if by any means he be missing then shall thy life be for his life If he be lost and miscarry through thy neglect thy life thy Soul shall go for his As therefore Parents dread the guilt of Soul murther of their children they ought to be careful of their pious Education Psal 51.5 2. The state of poor childrens Souls calls aloud on Parents for the discharge of this duty Alas poor Creatures conceiv'd in sin brought forth in iniquity those whom we fondly miscall Innocent Babes come into the World with an Indictment on their Foreheads with ropes about their necks full of guilt full of filth bloody loathsom Creatures Gen. 8.21 Job 14.4 Prov. 22.15 Eph. 2.3 Children of wrath nothing in them by nature that is good Rom. 7.18 An averseness from all good Psal 58.3 Eph. 4.18 A proneness to all evil These young Lyons prone to cruelty they are Serpents in the very Egg and Cockatrices in the very shell Isa 59.5 And whence comes all this guilt and filth but from the hole of the Pit out of which they are digid from that unhappy Rock out of which they are hewn their unhappy Parents Job 14.1 4. 15.14 Isa 51.5 sinful Parents having utterly lost God's Image like Adam beget children in their own Gen. 5.3 Nay Abraham himself though a circumcised Saint as a Natural Father begets an uncircumcised Isaac The Vine they spring from is a Vine of Sodom and therefore the Children are the Grapes of Gomorrah Bloody Parents are we to our Children Exod. 21.19 how much then doth it concern Parents even in common Justice to endeavour to cure those wounds that they themselves have given and to preserve their Little Ones from perishing by that Leprosie infection poyson which they by Nature conveigh into them And here what Topicks do not offer themselves to convince the judgments of Rational Parents 1. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural love and affection in Parents to their Children Nature gives bowels of pity to them that are in misery specially to children Isa 49.15 Psal 103.13 Will Parents then prove unnatural nay worse than beasts for even the Sea-monsters draw out their breasts and give suck to their young ones Lam. 4.3 Charity edifies saith the Apostle 1 Cor. 8.1 1 Cor. 8.1 David's and Bathsheba's tender love to their Solomon put them upon careful instructing of him wherein they shewed their love to his Soul as well as his Body 2. Parents either do or should principally aim at the Spiritual and Eternal good of their poor Children And what more profitable and effectual way to promote this than pious instruction and education The Earth often proves according to the seeds cast into it The Vessel usually retains a smack and tincture of that with which it was first season'd What Blessings might Parents prove to their Children What excellent things might be effected by them if they did but take the advantage of their tender years and then resolvedly set themselves to bring them in to God 3. Parentt cannot but love themselves their own peace their own comforts their own delights and what more probable means to advance these than the pious education of their children which fully appears by this Dilemma either their conscientious endeavours prove successful or not 1. If not If after all care pains prayer faithfulness the Crop should not answer the Seed why this may relieve and support Liberavit animam suam that it is not through the Parents default The Child dyes but not by the Father's hand He hath discharg'd his duty and thereby in the sight of God deliver'd his own Soul from guilt though he could not deliver his Child's Soul from ruine Where God sees such a willing mind backt with sincere utmost constant endeavours 2 Cor. 8.12 God accepts the faithful Parent according to that he hath and not according to that he hath not But 2. If the Lord please to smile on endeavours into what a transport and extasie of joy will it raise the serious Parent to see the corruption of his Child's Nature heal'd to see saving grace wrought in his heart If such a sight be so pleasing to Spiritual Fathers to Paul 1 Thess 2.10 to John John 3. Ep. v 4. how ravishing must it needs be to Natural Parents Prov. 10.1 and 23 24 25. But especially when this is wrought by their own means 4. When this grace is wrought in the hearts of children and that especially by their Parents this cannot but inflame the hearts of children with dearest love of and ingage them to the highest duty to their Parents they must of necessity be far more loving and dutiful than otherwise they could or would be A wise Son maketh a glad Father But how Prov. 15.20 viz. by a dutiful and respectful carriage 5. By this means Parents shall do unspeakable good to their Families and Posterity Hereby even many Ages after they are dead like Abel Deut. 4.9 they shall yet speak and Posterity hearing the voice of their Ancestors coming as it were from the dead they will be more
the Institution of the two Sacraments of the New Testament But here as indeed in all Religious instruction remember that you are not to teach Parots but Christians persons though for the present ignorant yet capable of understanding both words and things Be not therefore satisfied in the Child 's bare repeating of the words Bowles Past Evang. l. 2. c 5. as a thick-skul'd Papist is taught to mumble over his Pater noster or Ave Maria which he no more understands than that sottish Priest did his Mumpsimus but first unlock the Cabinet that is open to the Child the true meaning of the words and then present him with the Jewels that is the Truths contained in those words Remember it as an undoubted Maxim It is impossible clearly to apprehend Truths unless we rightly understand those words in which Truths are wrapt up 2. For others that are of a larger capacity I shall not presume to dedicate among those more than scores of excellent Catechisms that are extant and may be of singular use both in Families and Churches which to pitch upon with the slighting of any of the rest I bless the Lord for the common Catechism of our Church and for Doctor Hills improvement of it in which I was initiated when a Child God hath signally own'd Mr. Perkins his Six Principles and no less Mr. Bali's Catechism Crook's Guide is highly esteemed by the Learned judicious and godly and I judge not unworthily if for nothing else than this its great harmony with the sum and substance of Christian Religion compos'd by that great Master in our English Israel These Catechisms I say to me with many many more sparkle like so many precious Diamonds in my eyes but it pleased the Lord in the beginning of my Ministry to direct me to the use of those Catechisms that were compos'd by the late Reverend Assembly of Divines at Westminster Catechisms which I then found greatly approved not only by the godly and judicious at home but also by several of the Reformed Churches abroad and such as have this peculiar Excellency beyond most that I have seen that every Answer in them is an entire Proposition of it self without relation to the Question preceding These Catechisms I have made use of both in my Congregation and Family now near thirty years and I desire to speak it with all humility and thankfulness if ever the Lord smiled on my poor Labours it hath been whilest I have been busied in this great useful necessary work of Catechizing and that out of these Catechisms How these Excellent Catechisms may be used to the best advantage by Parents and Governours of Families I have long since given directions which may be had at Mr. Parkhurst's at the Bible and three Crowns near Mercer's Chappel 2. Ecclesiastical Superiors And as to my dear and Reverend Brethren of the Ministry that would at the Great Day be publickly own'd as Pastors after God's own Heart such as have minded the Flock more than the Fleece and in that Flock the Lambs as well as the Sheep To these my Brethren though I dare not presume to give advice what can my Taper do to their Sun my dâ—op to their stream yet they will give me leave to be their Remembrancer Dear Brethren who are to me as my own Soul our great and good God hath been pleas'd to honour us so far as to set us up as Stewards in his house to give every one his proper portion in due seasâ—n and of all others you know our Master's will is that young ones be especially provided for The Duty therefore that we ow to God the love we bear to Truth and to Souls that are not capable of being saved without the knowledg of Truth to the Souls of younger ones especially who if they be not taught the Truth in their greener years will more difficultly be brought to learn it when they are grown older Nay the love we owe to our own souls who must give a just account for every poor Soul committed to our charge we knowing how great a Price the least Lamb of our Flock hath cost how rich a Prey Satan hath ever reckon'd on in the poorest Soul how industrious he is in hunting how many nimble Beagles he hath that rejoice to do their best in the worst service he lists to imploy them how great advantages they have at this time by the many sad and fatal breaches made in all our hedges Surely in the serious consideration of these and many more particulars we shall in the strength of our God arise and be doing and revive that most necessary exercise of Catechizing in the midst of us But how 1. For advice at large and such as you vvill have cause to bless God for ever for if you please to follow it I refer you to that faithful and skilful Workman Mr. Baxter his Christian Directory fol. pag. 498. 509. 512. 515. 543. 582. and fourth Part. 44. 2. More particularly 1. Whatever you do in this work you will do it soundly and purely If ever a Pastor will in Doctrine shew incorruptness gravity sincerity let him do it in Catechizing Tit. 2.7 8. Sound speech that cannot be condemned that he that is of the contrary part may not be ashamed Give to Babes the sincere Milk 1 Pet. 2 2â— not sophisticated Wine 2. Do it plainly so plainly that he that runs may read and understand so plainly that none may excuse themselves at the Day of Judgment and say Lord we would have learned thy saving truths but they were too high too hard too difficult for us Remember the generality of people are very dull of hearing and such as have need of Milk Heb. 5.11 12. and not of strong Meat Speak we therefore so as that our Discourse may rise to the Conviction of the wisest but yet at the same time sink and condescend to the capacity of the meanest I am apt to fear that even then Dr. Wilkins vvhen vve aim lowest vve yet at that very time shoot above not only the hearts but heads of our people Let our main care therefore be to open the understandings of our Catechumeni This is that vvhich the Lord had in his eye vvhen he did not only command the Levites to instruct the children of Israel in the meaning of all his Statutes Lev. 10.11 but he laid this charge also upon every Parent to teach the Children the meaning of every Law and Ordinance of God Exod. 12.26 27. and 13 14. Dent. 6.20 If God required this under the Law much more now under the Gospel Isa 11.9 Neh. 8.2 3 vvhen 't is promised that the Earth should be filled with the knowledg of God The only service that is now acceptable unto God is our reasonable service Rom. 12.1 i. e. such service as is done unto him with reason and understanding Act. 8.30 The Word read profits not unless understood Vnderstandest thou what thou readest said
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
their respective Superiours in Church or Family 1. Superiours in the Church These under what Name or Title soever the Scripture presents them are all bound to Catechize that is in a most plain and sound manner publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion This duty so peculiarly belongs to them that their whole work and office is set down under the name of Catechizing Let him that is taught in the Greek it is Catechized Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate unto him that teacheth in the Greek that Catechiseth But to speak closely 1. Was not Paul a great Apostle yea the Grand Doctor of the Gentiles and yet he professeth himself a Catechist Paul's work was to plant as well as to water and to beget as well as to bring up 1 Cor. 6.7 and 4.15 Paul compares himself to a Nurse 1 Thess 2.7 the Saints to Babes such as had need of Milk and not of stronger meat 1 Cor. 3.1 Heb. 5.12 13. Paul professeth himself to be one of God's Stewards 1 Cor. 4.1 2. and if faithful he will see that the meanest the weakest in the Family hath his due allowance In a word Paul stiles himself a Master-builder 1 Cor. 3.10 And wherein lies the Art and Honour of a Master-builder so much as in solidly laying the Foundation-stone lest for want of it the building totter Mat. 7.26 27. 2. Was not Peter a great Officer in the Church and yet sure I am that whatever Dispensation Peter's pretended Successor or any of his Allies may boast and crack of Peter himself stands charged with feeding Lambs as well as Sheep John 21.15 In the Church there are not only adult and perfect Fathers and strong in Faith but Infants and Babes weak in Faith such as are ignorant of the word of Righteousness Is 40.11 Lambs to be carried in the bosom 3. The great dulness incapacity and slowness of heart that is in the people to understand by any other way of teaching calls aloud for this Elementary way of teaching By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith are by these little morsels of Catechising as it were chewed for them nourished up unto Salvation This manner of teaching the Prophet hints Is 28.10 13. like a discreet School-master not to pour in his Precepts all at once for then like water pour'd on narrow-mouth'd Vessels 't would mostly run over but instill drop by drop It becomes Pastors to be frequent in Preaching to be accurate in their Sermons but yet they may by no means forget the shallow Laterem lavat serpendum humi cum suis quasi balbutiendum indocible intractable temper of their hearers 'T is in vain to give great Gobbets of meat to an infant so far from feeding of him that is a ready way to choak him That Ministry usually proves the most effectual that drops as the Rain and distills as the Dew Deut. 32.2 Ezek. 20.26 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens What blasphemous Disputes against the infinite Merit and Deity of our Saviour as if we intended to justifie the Jews in condemning him to the Cross for avouching himself the Coessential and Coeternal Son of God Joh. 19.7 Biddle 's Lat. How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost What proud brags of the purity of man's Nature and the sufficiency of his power to save himself How daring have men been to decry the Scriptures the Lord's Day and all the Ordinances of God's Institution to despise the Sacraments as if they were as beggerly Elements as the Jewish Ceremonies to deride singing of Psalms as if David's Harp were out of tune to reject Prayer as if they were rais'd to such a plentiful measure of Spiritual Riches that it were a shame for them to crave any further supply In a word scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib and that from the Hand of those whose hearts did ere-while seem ready to expose their heads to the greatest hazard for the least title of sacred Truth And whence all this but from Ignorance of Truth Had Truth been clearly understrod it could never have been so unworthily undervalued much less so treacherously undermined and least of all so impudently affronted as wo is us we behold it both to our grief and horror And whence this Barbarous Ignorance but from want of due Catechising Hinc illae lachrymae Ob. 1. True The laying of Foundations Instructions in the first Principles of Religion a most useful necessary work but what ground is there in the Holy Scriptures for that Form or manner of Catechising as is now in use viz. By way of Question and Answer Sol. 1. There are several Texts of Scripture from which the Learned conclude that this Mode of Catechising was used in the Apostles days and by the Apostles themselves and their immediate Successors and this in imitation of the Jews Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had A Form of Knowledg and of the Truth in the Law out of which they Instructed the Ignorant and taught Babes Thus Rom. 6.17 the Apostle had given the Romans A Form of Doctrine and to Timothy A Form of sound words 2 Tim. 1.13 A Form of sound words which contained the principles of the Doctrine of Christ and the first principles of the Oracles of God six whereof are distinctly mentioned Heb. 5.12 with 6.1 2. To these plain and fundamental Rules as to their Standard the Apostles would have all Doctrines that were Preached to be brought and tried and so far to be allowed of as they held proportion with them This is that which the Apostle calls Prophesying according to the proportion of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 Thus the Magdeburg from these Scriptures assert That there was a Catechism delivered by the Apostles in which they had drawn the Doctrine of the Gospel into short heads for instructing of the Children of the Church Eusebius saith That there was one set apart on purpose for this Office in the primitive Church called the Catechist qui Catechismum docebat and others called Catechumeni that learnt the Catechism and these were of two sorts 1. Jews and Heathens that offered themselves to be listed among the Christians and were not as yet sufficiently seen in the great fundamentals of the Christian Religion 2. The Children of believing Parents that had been Baptized Both these were put under the careful institution of the Catechist and by him to be so far instructed till they had
doing of greater good in humane Society for the time to come but more especially in Religious Nurture instruction in Righteousness 2 Tim. 3.16 and as it follows in the admonition of the Lord In the best and highest kind of Nurture that which is drawn and fetcht from the Word of the Lord and so will be most accepted of him and most profitable to Children Not only in Arts and Sciences to make them Worldly wise and Learned nor only in the Mysteries of Trading and Worldly employment to make them Rich nor only in matters of Morality and Civil honesty to make them Sober and vertuous but in the mysteries of true Religion in the nurture and admonition of the Lord 1 Tim. 4.6 in the words of Faith and good Doctrine to make them truly happy 2. Presidents It was the constant practice of the Saints of old carefully to instruct their children in the things of God And that 1. In the Truths and Worship of the true God Thus Divines conclude that Adam instructed his Sons Gen. 4.3 4. Cain and Abel to bring their Offerings to the Lord And from Adam down along to Moses for the space of two thousand years how was the true Religion communicated but by Oral Tradition from Parents to their Children Gen. 18.19 I know Abraham that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do Justice and Judgment that the Lord may bring upon Abraham that which he hath spoken of him In this Text we have Abraham's Testimonial subscribed by God himself Wherein God 1. Asserts what Abraham was for the present a man of integrity a man greatly beloved of God I know Abraham I know his judgment I know his heart I am well acquainted with the frame of his spirit the inclination of his Will the bent of his Affections and I know him so well that I cannot but highly approve and dearly love him and will trust him with an Arcanum make him as it were of my Privy Councel in imparting to him my great design concerning wicked Sodom 2. Foretells for the future 1. What Abraham would do for God viz. That he would endeavour to bring all that were under his Command to be at God's Command Abraham will not leave his children and servants to their own Genius counsels lusts ignorance idleness superstition idolatry but command them to keep the way of Jehovah Abraham will endeavour to set up God in his Family to instruct it in that way of Faith Worship and Obedience which God requireth 2. What God will do for Abraham viz. fulfil his Promise keep his Word Holy Job that Non pareil of the World none like him in the Earth Job 1.8 that perfect that upright man Job sends and sanctifies his children i. e. says that late burning and shining Light sent a Message to them to command them to prepare and fit themselves for the holy duty of Sacrificing This preparation to holy Duties is often call'd Sanctifying Exod. 19.20 1 Sam. 6.5 Job 11.55 Job 1.5 Josâ—ph Caryl on Job 1.5 Job's main and special care was for the Souls of his children Job's Message to his children was not to ask them how they did after their Feasting whether they had surfeited how the reckoning was inflamed No his eye and heart mostly fixt on this that they might be sanctified His holy Soul struck a perfect light to Paul's desire before Agrippa Acts 26.29 I would to God that not only thou but all that hear me this day were both almost and altogether such as I am And to John's joy John Ep. 3.4 I have no greater joy than to hear that thy children walk in the truth Thus David that man after God's own heart Psal 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. But more especially I would commend to your most accurate view that lovely Prospect presented to us in Prov. 4.3 4. Behold there a great and glorious King descending from his Imperial Throne laying aside his Golden Crown and Royal Scepter and sitting down on a lower seat with a Child a Solomon at his knee So that the King is now humbled into a Tutor the Prince into a Pupil A brief account of the Lecture the Text gives us I was my Father's Son i. e. I was so my Father's Son as that I was also his Jedidiah so beloved as if I had been his only Son He taught me also and said unto me Let thine heart retain my words keep my Commandments and live Thus we have seen the practice of godly Fathers but what have godly Mothers done have they been so cruelly forgetful of their children as not to have compassion on the Sons of their Womb What! worse than Sea-Monsters who draw out their breasts and give suck to their young ones No Lam. 4.3 no those true Daughters of Sarah have been more spiritually kind and benign 1. In the Front of these stands our Mother the Spouse of Christ Can. 8.2 Ass Annot in Cant. 8.2 I would lead thee and bring thee into my Mothers House i. e. into mine own House or Mansion as is usual with us to call our own Houses the Houses of our Fathers The Church in her Universal Latitude is the Mother of all her Members who would or doth instruct me The Church John 6.45 who is the Pillar and ground of truth in this respect that she presenteth and holdeth forth that truth outwardly which only Christ bringeth to the heart and makes effectual 2. Upon her right hand stands David's Royal Consort Queen Bathsheba whom we find laying the Law before King Lemuel i. e. her Son Solomon called Lemuel i. e. of God because God had ordained him to be King over Israel rather than any of his Elder Brethren 1 Kings 2.15 22. The words of King Lemuel the Prophesie Doctrine or Instruction that his Mother taught him 2. What my Son and what the Son of my Womb Prov. 31.1 2. and what the Son of my Vows 3. Upon her left hand let the hoary-headed holy Grand mother Lois and the tender discreet pious Mother Eunice be placed who even from the Dug as it were instructed their hopeful Timothy in the knowledg of the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 3.15 16 11. which were able to make him wise unto Salvation 2. In the ways and works of God's Providence Thus Gideon gives testimony to his Forefathers that they had told their Children of all the Miracles which the Lord had done saying did not the Lord bring us from Egypt Jud. 6.13 Thus the Psalmist Psal 44.1 2. We have heard with our ears O God Psal 44.1 c. our Fathers have told us what work thou didst in their days in the times of old And again Psal 78.3 4 5 6 7. Sayings of old which we have heard and known and our Fathers have told us 4. We will not hide
conjunct Prayer of a domestick combination which is concerning Isaac Gen. 25.21 We read it And Isaac entreated the Lord for his Wife Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two words especially make for our purpose Ea praesente unà cum illa Junius Simul cum uxore cum qua communicabat preces Fagi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare quidem significat sed non simpliciter quia assiduitatem importunitatem simul connotat precum multiplicationem Res convenit non enim dubium est tam longo tempore Isaacum saepiâ—â—s interpellasse Deum fretum spe promissionum Rivet in loc That vvhich is translated for his Wife might be read with his Wife in the presence of his Wife being vvith him and joining with him in this duty He prayed for and before his Wife it was then conjunct Prayer Isaac praying with his Wife The other vvord translated entreated signifieth to multiply powerful words in Prayer to pour out vvords in abundance and denoteth 1. The multiplying of his Prayers it was not only once but frequently that he pray'd with his Wife 2. The earnestness of his Prayer 3. The continuance and their perseverance therein till they had the mercy prayed for as follows and the Lord was entreated of him Isaac had been married near twenty years with Rebekah and so long without a child so that it seems they had been exercised in this duty for many years upon this account that Rebekah had no child for so long time for which they did unanimously and constantly offer up prayers to God and if they prayed together for issue should not you for the favour of God pardon of sin interest in Christ and eternal life By all you see that there was Family conjunct worship and praying to God by God's command and appointment and approved by God's acceptance of it Now let any one shew where God hath taken off this obligation if God hath any where said though I did appoint Adam to worship me in his Family and did accept of Abel 's offering that did as I commanded and did hear Isaac praying together with his wife yet now I will be prayed to in Families no more shew it if you can What book chapter and verse is it Obj. Will you say that the reason of their worshipping God in their Families at first was because there was no other to worship him with but when men did multiply and there were publick Assemblies men were not bound to do it Ans 1 Shew that Which is the Text that tells you that God's instituting of Publick Worship hath disobliged men from praying to God in their Families Ans 2 When men were multiplied Godly men did serve God in their Families Abraham did and Isaac did and Job did and Joshua did and Cornelius did Did they do it and were they not bound to do it What will you make of all the Worship and Prayers which these did give and offer up to God in their Houses If there was no obligation upon them they had not sinned if they had omitted it and it was no obedience when they did so Will you say either of these What! Were they Works of Supererogation No surely But when Aaron 's Priesthood was instituted Object then the obligation on Families ceased and after that the Israelites did not pray in their Houses Why will you speak without Book Shew me this either Answ I have proved an obligation by God's institution shew me where it is nulled and made void even after the Aaronical Priesthood was instituted But I say they did pray in their houses after this for after the institution of Aaron's Priesthood the Israelites celebrated the Passeover in their own Houses and that was not done without Prayer For though after the Priesthood was setled the Priests killed the Lamb yet after the Lamb was killed the Master of the house caused it to be brought back to his own house and did eat it with his Family Luke 22.7 8.9 10. And the Cup that was used at the Passeover whether it were Sacramental or no is controverted was blessed by the Master of the Family Weemes so that there was Prayer and Praise attending this celebration in their Houses conjunctly after the Priesthood was setled in which service they had also the expâ—ication of it why they kept it what was the meaning of the bitter herbs and why eaten with unleavened bread done in form of Catechizing Godw. Jew Antiq and in their Feasts the Master of the House prayed before and after after he gave thanks 1 For their present food 2 For their deliverance from Egyptian bondage 3 For the Covenant of Circumcision 4 For the Law given by the ministry of Moses then he prayed that God would have mercy 1 On his People Israel 2 On his own City Jerusalem 3 On Sion the Tabernacle of his Glory 4 On the Kingdom of the House of David his anointed 5 That he would send Elias the Prophet 6 That he would make them worthy of the days of the Messiah and of the life of the World to come Do you not call this conjunct Prayer and Praise thus done by the Master of the Family May we not now with confidence of the truth from all under this last Topick or Head of Argument frame this manner of reasoning Arg. 6. If serving of God and praying conjunctly to him in proper Families was commanded and appointed by God and never yet revoked then it is the duty of proper Families so to do But serving of God and praying to him conjunctly in proper Families was commanded and appointed by God and never yet revoked Therefore it is the duty of proper Families so to do Pareus Deorum cultor infrequem Insanientis dum sapientiae Consultus erro nunc retrorsum vela dare atque iterare cursus cogor relictos Horat. lib. 1. Od. 34. So much for the first Question Question Second Whether it be the duty of Families jointly to pray to God daily Aff. Some that are convinced that Family Prayer is a duty vvill sometimes practice it and yet but seldom some upon the Lord's Day and yet but once then in the Evening and that serves for all the week till the evening of the Lord's day next doth come Others pray once a day through the week but omit it in the morning when yet the very same reasons which should move them to do it at all should be cogent for more frequent performance of it and are so Though it be not determined expresly in the Scripture that Christian Families should pray together morning and evening every day yet in the general it is required that we should continue in Prayer Col. 4.2 which seems to be meant of Family Prayer For the Apostle had been speaking to Family relations Husbands and Wives Parents and Children Masters and Servants and treating of Family relative duties carrying on his speech still to the same persons saith continue in Prayer but such as
entertainment to such loose companions as evil thoughts are Well then if we had this heavenly affection strong in us it would not suffer unwholesom weeds to grow up so near it either our Love would consume those weeds or those weeds will choak our Love 5. Exercise faith As the habit of faith is attended with habitual sanctification so the acts of faith are accompanied with a progress in the degrees of it That faith which brings Christ to dwell in our souls will make us often think of our inmate Faith doth realize divine things and make absent objects as present and so furnisheth fancy with richer streams to bath it self in than any other principle in the world As there is a necessity of the use of fancy while the soul is linked to the body so there is also a necessity of a corrective for it Reason doth in part regulate it but 't is too weak to do it perfectly because fancy in most men is stronger than reason Mirand de Imaginat cap. 11 12. man being the highest of imaginative beings and the lowest of intelligent fancy is in its exaltation more than in creatures beneath him and reason in its detriment more than in creatures above him and therefore the imagination needs a more skilful guide than reason Fancy is like fire a good Servant but a bad Master if it march under the conduct of faith it may be highly serviceable and by putting lively colours upon divine truth may steal away our affections to it Faith is the evidence of things not seen viz. not by a corporeal but intellectual eye and so it will supply the office of sense 'T is the substance of things hoped for and if hope be an attendant on faith Psal 42.5 Why art thou cast down Oh my soul and why art thou disquieted within me Hope thou in God our thoughts will surely follow our expectations The remedy David used when he was almost stifled with disquieting thoughts was to excite his soul to a hope and confidence in God Psal 42.5 and when they return'd upon him he useth the same diversion v. 11. The peace of God i. e. the reconciliation made by a Mediator between God and us believingly apprehended will keep or garrison our hearts and minds or thoughts against all anxious assaults both from within and without †Phil 4.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any vain conceit creeps up in you act faith on the intercession of Christ and consider Is Christ thinking of me now in Heaven and pleading for me and shall I squander away my thoughts on trifles which will cost me both tears and blushes Believingly meditate on the promises they are a means to cleanse us from the filthiness of the spirit as well as that of the flesh * 2 Cor 7.1 Having therefore these promises let us cleanse our selves c. If the having them be a motive the using them will be a means to attain this end Looking at the things that are not seen preserves us from fainting and renews the inward man day by day †2 Cor. 4.16 18. These invisible things could not well keep our hearts from fainting if faith did not first keep the thoughts from wandring from them 6. Accustom your self to a serious meditation every morning Fresh airing our souls in Heaven will engender in us purer spirits and nobler thoughts A morning seasoning would secure us for all the day Intus existens prohibet alienum Though other necessary thoughts about our callings will and must come in yet when we have dispatch'd them let us attend our morning Theme as our chief companion As a man that is going with another about some considerable business suppose to Westminster though he meets with several friends in the way and salutes some and others with whom he hath some affairs he spends a little time yet he quickly returns to his companion and both together go their intended stage Do thus in the present case Our minds are active and will be doing something though to little purpose and if they be not fixed upon some noble object they will like mad men and fools be mightily pleased in playing with straws The thoughts of God were the first Visiters David had in the morning Psal 139 17 18 God and his heart met together as soon as he was awake and kept company all the day after In this meditation look both to the matter and manner 1. Look to the matter of your meditation Let it be some truth which will assist you in reviving some languishing grace or fortifie you against some triumphing corruption for 't is our darling sin which doth most envenom our thoughts †Prov. 23.7 As a man thinks in his heart so is he As if you have a thirst for honour let your fancy represent the honour of being a child of God and heir of Heaven If you are inclined to covetousness think of the riches stored up in a Saviour and dispensed by him If to voluptuousness fancy the pleasures in the ways of wisdom here and at God's right hand hereafter This is to deal with our hearts as Paul with his hearers to catch them with guile Stake your soul down to some serious and profitable mystery of Religion as the Majesty of God some particular Attribute The heads of the Catechism might be taken in order which would both encrease and actuate our knowledg Psal 40.5 his condescension in Christ the love of our Redeemer the value of his sufferings the vertue of his bloud the end of his ascension the work of the Spirit the excellency of the soul beauty of holiness certainty of death terror of judgment torments of Hell and joys of Heaven Why may not that which was the subject of God's innumerable thoughts be the subject of ours God's thoughts and counsels were concerning Christ the end of his coming his death his precepts of holiness and promises of life and that not only speculatively but with an infinite pleasure in his own glory and the creatures good to be accomplished by him Would it not be work enough for our thoughts all the day to travel over the length breadth heighth and depth of the love of Christ Would the greatness of the journey give us leisure to make any starts out of the way Having settled the Theme for all the day we shall find occasional assistances even from worldly businesses as Scholars who have some Exercise to make find helps in their own course of reading though the Book hath no design'd respect to their proper Theme Thus by imploying our minds about one thing chiefly we shall not only hinder them from vain excursions but make even common objects to be oyl to our good thoughts which otherwise would have been fuel for our bad Such generous liquor would scent our minds and conversations all the day that whatsoever motion came into our hearts would be tinctured with this spirit and savour of our morning
good Name is of absolute necessity to make a man considerably serviceable in the World when a Man hath once lost this the very good which he doth is despised and dis-regarded And this reason especially concerns you in the reproaching of three sorts of Persons which I do therefore in a special manner caution you against 1. In reproaching of Magistrates of Kings and Persons in Authority Magistrates though bad in themselves yet are to be looked upon as great blessings And if we had the Persian Experiment of absolute Anarchy but for a few days that every man might do that which seemed right in his own eyes we should all be sensible of this Truth Now the Magistrate's Reputation is the great Supporter of that Majesty and Authority which he bears and the Magistrates Authority is the Peoples benefit And therefore all Persons should be tender in this particular they should not expose Kings and Magistrates to contempt and scorn nor beget irreverence in People towards them And therefore they ought to take heed not only of divulging false reports concerning them but even such as possibly may be true they must take heed of publishing the secret miscarriages of Princes for this as I told you is a sin against any Man but much more against Persons in Authority 2. Against Ministers Their Fame is most necessary for their usefulness in the Word And therefore when a Man defames a Minister besides that Injury which is common to other men he doth this peculiar mischief he endeavours to rob the World of all the good which such a Person may do in it I cannot but take this occasion to vent my great grief and the scandal I justly take at those Ministers and Christians who if a Man differ from them in some Doctrines or Rites of less moment though otherwise never so eminent make it their business to disparage and bespatter him and think they do God good Service in blasting his Reputation representing him as a Papist Socinian Time-server c. In the fear of God consider the sinfulness of this practice Whatsoever good such a Person might do in convincing converting and building up of Souls so far as this is hindered by thy means the Blood of such Souls will fall upon thy head Nay which is more although good should not be hindered by it yet thou shalt answer for all that might have been hindered by it And for this reason Constantine the Great did profess that if he should know any secret miscarriage of a Minister he would cover it with a Mantle 3. Against good men or eminent Professors of Religion who I confess when they are bad are the vilest of Men and when their sins are known and publique they ought to be used with most severity and such shall have the hottest place in Hell who use Religion as a Cloak for their Villanies yet when the sins of such Persons are secret and scarce known we should take heed of spreading of them Tell it not in Gath publish it not in the streets of Askelon not for their sakes but for the sake of Religion which infinitely suffers by their misdemeanours and the Reproaches which arise from them 4. This is a great Injury to other men in these particulars 1. Thou corruptest others by thy Example Especially Ministers and eminent Professors of Religion they should above all others avoid this sin because their Actions are presidential They that will not follow your counsel will imitate your Example and though our Saviour hath cautioned us concerning the Pharisees Mat. 23.3 What they bid or teach you observe and do but do not after their Works yet in spite of all that Christ hath said Men will take a contrary course they will not hear your Sermons but will diligently attend to your conversations O consider this every time another hears thee censuring and reproaching thy Neighbour thou dost in effect Preach and perswade him to this Practice Thou settest a Copy which other men may write after when thou art gone into another World and no man knows how far the contagion of such an evil Example may spread nor how great a fire a little spark may kindle 2. Thou art a disturber of Humane Society an Incendiary in the place where thou dwellest The Peace and tranquillity of Cities and Kingdoms is often disturbed by this means Whence come Wars and Fightings among you Come they not hence even from your Lusts that War in your Members They do not come from Men's Lusts as they remain in their own hearts for so they are secret and unknown to the World but as they break out first in their Lips and then in their hands 3. Thou art a great Enemy to the Church of God however thou maist seem to thy self or others a zealous Friend of it It is not easie for any man to conceive the great mischief which these Censures and Reproaches produce in the Church they break the peace of it and fill it with sharp contentions and Divisions Yea they strike at the being of it You know a Kingdom divided against it self cannot stand they do their part to pull down the glorious Building of the Church so as one stone should not be left upon another They Eclipse the glory of the Church which doth not consist in external splendour in Riches and Ornaments but in Love Peace and Unity among themselves This was Jerusalem's Beauty that it was Built as a City that is Compact together Psal 122.3 This hinders the growth and Progress of the Church and of Religion When Persons professing Religion allow themselves in such sins which are not only offensive to God but also odious in the World it fills the minds of men with powerful and invincible prejudices against Religious men and against Religion it self for their sakes I must tell you if the Professors of Religion would learn the Government of their Tongues and the right ordering of their Conversations it would be the likeliest means to propagate Religion in the World And Christians if ever you would do this do it now never was it more necessary or seasonable to wipe off those stains and blemishes which at this day lye upon Religion for the neglect of this Duty by the Professors of it And thrice blessed are all you that contribute to so glorious a work as the Restauration of that Beauty and Glory which Religion once had in some of our Remembrance But when the Tongues of Christians are Exercised in this sinful practice besides the particular injury to the Person Reproached it hinders the conversion and Salvation of others Consider I beseech you a little the greatness of this sin You think it a great Crime and so it was in Elymas the Sorcerer who when Sergius Paulus called for Barnabas and Saul and desired them to Preach to him the Word of God withstood them seeking to turn the Deputy from the Faith Acts 13.8 He did this by his words and thou dost it by thy Actions Thou dost
Christian who is saved when he dies may live comfortably while he lives then the resolution of the case is this that that Faith which is saving in the end is also sanctifying in the way and would be comfortable also if the Christian did not Ponere obicem hinder it himself and therefore that he may live joyfully he must remove these hindrances and use the means proper to the end of which anon at present he must do as these believers in the Text did and he shall find comfort as they did in these four particulars 1. They did persist in the simplicity of the Gospel as it is in Christ 2 Cor. 11.2 false Apostles deceitful workers transforming themselves into the Ministers of Christ began then v. 13. Paul was jealous of the Church of Corinth lest that chast Virgin should be corrupted v. 2. as the Churches in Galatia were bewitched with these juglers Gal. 3.1 the great design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a crucified Redeemer knowing full well that this is the most effectual course to ruine all true holiness and solid comfort But these believers received the grace of God in truth as it was fully and plainly proposed to them they did not spin out the high and vital truths into needless disputes nor darken them with nice distinctions and subdistinctions this serves for little else but to distract the mind and disturb the quiet of mens souls 2. They did taste that the Lord viz. Christ is gracious to whom coming as the living stone they as lively stones were built upon him a spiritual house for God 1 Pet. 2.4 5. they did not content themselves with orthodoxy to rest satisfied in this that they were not Simonians or Ebionites or Menandrians or the sectators of them that did destroy Christ's righteousness by dividing it let us not only profess Christ but feel him 't is one thing to preach Christ and another thing to feel him were the last words of Mr. Ash 3. They minded the mystery of the Gospel the eternal Deity grace and righteousness of our Lord Jesus as Peter prayed for them 2 Pet. 1.3 and exhorts them to grow in this 2 Pet. 3. last as for Church modes and membership and priviledges they did enjoy them without censuring and animosity but knowledge of and communion with Jesus Christ accompanied with love and obedience and peace of conscience was the main business of their life this is the way to comfort let us do so Assure your selves there is little joy in a ceremony to a dying man modes and membership are but sorry comforters Lastly As they had Faith and Love so they did exercise them they did believe and they did go on to believe and so to be acquainted with the righteousness of God from Faith to Faith you may observe how the Apostle remembers the works of Faith Love and Patience in Christ of the Thessal 1. cap. 1.3 and in the 2. Epistle cap. 1. verse 3. He thanks God their Faith did grow exceedingly there was but a little time between the writing of these two Epistles this latter being written shortly after the first to rectifie their mistake about the day of Christ The primitive Christians did not content themselves with habits and let them be as fire under the ashes or as seed under the clods but did stir them up that they might warm and they did water them that they might spring and blossom like a rose If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut without any actual seeing would you not suspect him to be distempered what comfort can this man take in the light of the Sun much like this is a believer that hath Faith habitual he riseth in the morning and lyes down at night and hath not an act of Faith upon nor a privy thought of blessing Jesus all the day how can any comfort be expected in such a strangeness as this is So then the sum is this these believers received the Gospel of Salvation by Christ pure as it was proposed to them they gave the Apostle this honour that they had wisdom enough to express themselves plainly fully significantly and honesty enough that they would not deal fallaciously or ambiguously they valued not the tradition of their fathers nor the fancies of Philosophers they had no vain janglings amongst themselves but coveted the sincere unmixed milk of the word that they might grow thereby 1 Pet. 2.1 2. The Gospel came to them not in word only but in power and in the Holy Ghost and in much assurance Assurance of understanding assurance of Faith their communion was with the Father and fellowship with Jesus Christ that made their joy to be rich and plentiful their priviledges and ordinances were their delight but not their confidence they came to God by them and waited upon God in them in dangerous times for the enlarging and confirming of their knowledge Faith and comfort let us be exhorted to do as they did and doubtless we shall speed as they sped My business now is to speak something to the Text and then more to the practical case in hand only first I would crave leave to speak a few words to the context for this reason because as my Text is the true pourtraiture of practical godliness so the context gives us a system of godliness doctrinal The Epistle is written to the strangers v. 2. Jews and Gentiles say some but especially Jews scattered in four now Roman provinces not long before distinct and considerable Kingdoms together with Asia sc the proconsular or less Asia yet including also those parts in and about Chaldea Peter was at this time in or about Babylon in which parts were many myriads of the Jews of whom he was the Apostle with James and John Gal. 2.9 1 Pet. 5.13 That Babylon in the Text should mystically be Rome is a mere conceit and a groundless fancy this Epistle was written thirty years at least before John had received the revelation Grotius and others are quite beside the truth 't is forty to one odds that Peter was never there well these Jews were effectually called according to Gods election the terminus or the thing to which not for which or upon which but to which they were chosen and called is said to be this sc to obedience and sprinkling of the blood of Jesus the great efficient of this in them is the blessed Spirit through the sanctification of the Spirit the same verse being thus sanctified they had hope where observe the property of this hope it was a lively hope 2. The term or object an inheritance 3. The way whereby they obtained this hope they were begotten of God as a father to it 4. The cause moving God to this his abundant mercy 5. The ground of this hope it was the resurrection of Christ from the dead then
heart Psal 4.5 Out of these premisses we conclude that Christianity is a glorious thing which is the second particular 2. Particular or vindication which I call a Vindication of the Truth Religion is not a little formality in duties joyned with some morality in life but it consists in the new creature or Faith working by love Gal. 5.6 6.16 It consists in the exercise of Repentance self-loathing hatred of Sin as such for these are necessarily implied Faith actual in Jesus love to him obedience before him communion with God by him peace and comfort from him and well grounded hope of eternal life through him the smell of his garments Psal 45.8 the savour of his oyntment Cant. 1.3 the taste of his preciousness makes a Believer think he can never do enough for Jesus If his Holiness were as an Angel and his days as the days of Heaven yet all were too short too little for such a Saviour the love of Christ constrains him He is a debtor to the Spirit to live after the Spirit and what ever is not this in truth there is a difference in degrees is as you heard before but nature raised and varnished and modified with distinctions still it is but nature Wash and dress a Swine as you please 't is a Swine still The Fathers when the breaking out of Pelagianism made them more studious in the point of grace and more wary in their expressions have left us their judgment in this case you bring in a kind of doctrine saith Austin to the Pelagians that men do righteousness and please God without Faith in Christ by the Law of nature this is that for which the Church doth most of all detest you Hoc est undè vos maximè Christiana detestatur Ecclesia Lib. 4. Cap. 3. contr Again saith he far be it from us to think that true vertue should be in any man unless he were righteous and far be it from us to think that any man should be truly righteous unless he did live by Faith for the just shall live by Faith absit autem sit justus vere nisi vivat ex fide and again who would say that a man Diabolo mancipatus a slave to the Devil were a righteous man though he were Fabricius or Scipio To cloath the naked saith he is not sin as the fact is considered in it self but of such a work to glory and not in the Lord none but a wicked man but will grant this to be sin thus far Austin with more to the same purpose in the same place and upon this account he did correct some expressions Lib. 1. Cap. 3. Retract The whole Chapter is seasonable the sum this Austin had called the Muses Goddesses had highly advanced the liberal sciences now corrects it upon this reason viz. that many Godly men knew them not and many that did know them were ungodly the same he doth about Pythagoras his books in which saith he are Plures many errors iidemque capitales Especially this he recants that he formerly said the Philosophers who were not pious were yet shining in vertue no Faith in Christ no vertue 't is spectrum 't is but simulacrum but imago virtutis it is not vertue painted fire is not fire Hierom to the same purpose in Cap. 3. Galat. Paul saith he blameless did not live he was dead while blameless Paul the Christian was indeed alive Men speak of temperance and justice without Faith that cannot be none live without Christ sine quo omnis virtus est in vitio without Christ all vertue is accounted vice thus he 'T is most evident there dwelleth no vertue in the minds of ungodly men their wisdom is not heavenly but earthly not from the Father of lights but from the prince of darkness ac sic vitium quod putatur virtus and so that is a vice which is accounted vertue Non Deo serviunt sed diabolo they serve the devil not God Prosp Con. Coll. Cap. 28. tota vita infidelium est peccatum the whole life of unbelievers is sin idem sent 106. to the same purpose saith Fulgentius with others The Scripture is full and clear an evil tree cannot bring forth good fruit The carnal mind cannot please God Rom. 8.7 1 Cor. 1.2.3 the Apostle doth raise his discourse to the highest strain Though I speak with the tongue of Angels which no man doth if I had all knowledge which no man hath if I could move mountains which no man can if I give all my goods to feed the poor the highest beneficence and my body to be burnt the greatest suffering yet if I have not love I am nothing he doth not say these things are nothing he doth not say knowledge is nothing or giving to the poor is nothing but I am nothing I have no profit I am a hollow tub an empty vessel I make a noise amongst men while I live and go to hell when I die And according to Scripture and Fathers the doctrine of our Church hath determinated in her thirteenth Article thus Works done before the grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not from Faith in Jesus Christ yea rather for that they are not done as God hath commanded them to be done we doubt not but they have the nature of sin and this is the judgment of the reformed Churches also Sirs be sure you get and exercise this Faith unfeigned in Jesus Christ and love sincere to him A fair deportment with great gifts and splendid performances without Christ is but a more gentile way to perdition everlasting 3. Resolution of the case I come now to the resolution of the practical case How a Christian may get that Faith by which he may live comfortably as well as die safely Where this I think fit to premise first he must not only get such a Faith but he must keep it in exercise for without this there is no living comfortably then this also I premise that to get and keep comfort or that a Christian may have comfort two things are necessary viz. proportion and propriety ex parte objecti it must be a good proportionable and then ex parte subjecti it must be mine it must be commensurate and adaequate to the soul and it must be the souls own tolle meum and tolle gaudium The comfort and sweetness of the Gospel lyes in pronouns as the common saying is as for instance suppose the conquests of Alexander and triumphs of Pompey nay all the world were thine there is propriety 't is thine but herein would be no comfort at all to thee because here is no proportion no sutableness to an immaterial vast and immortal soul on the other side Christ is proposed to thee and in him there is proportion for in him dwelleth all fulness he is an infinite spiritual and eternal good but what comfort is this without propriety unless he be thine
let him reprove me To give and take reproofs is a Dictate of the Law of Nature whereby every man is obliged to seek the Good of others and to promote it according to their ability and opportunity The former is directed by that love which is due unto others the latter by that which is due unto our selves which two are the great Rules and give measure to the Duties of all Societies whether Civil or Spiritual Wherefore it doth not evacuate a Reproof or Discharge him who is reproved from the duty of attending unto it that he by whom it is managed is not Righteous yea is openly wicked For the Duty it self being an effect of the Law of Nature it is the same for the substance of it by whomsoever it is performed Yea oft-times such Moral or rather immoral Qualifications as render not only the Reprover less considerable but also the Reproof it self until thoroughly weighed and examined obnoxious unto prejudicate Conceptions do occasion a greater and more signal Exercise of Grace and Wisdom in him that is reproved than would have been stirred up had all things concurred unto the exact Regularity of the Reproof However it is desirable on many accounts that he who Reproves us be himself a Righteous person and be of us esteemed so to be For as such a one alone will or can have a due sense of the evil reproved with a right Principle and End in the Discharge of his own Duty so the minds of them that are reproved are by their sense of his Integrity excluded from those insinuations of evasions which prejudices and Suggestions of just causes of Reflections on their Reprover will offer unto them especially without the exercise of singular Wisdom and humility will all the Advantages of a just Reproof be lost where the allowed practice of greater sins and evils than that Reproved is daily chargeable on the Reprover Hence is that Reflection of our Saviour on the useless Hypocritical Diligence of men in pulling the mote out of their Brother's eyes whilst they have beams in their own Mat. 7.3 4 5. The Rule in this Case is If the Reprover be a Righteous person consider the Reprover first and then the Reproof if he be otherwise consider the Reproof and the Reprover not at all II. The Nature of a Reproof is also to be considered and this is three-fold for every Reproof is either Authoritative or Fraternal or merely Friendly and occasional Authoritative Reproofs are either 1 Ministerial or 2 Parental or 3 Despotical 1. There is an especial Authority accompanying Ministerial Reproofs which we ought especially to consider and improve Now I understand not hereby those Doctrinal Reproofs when in the Dispensation of that Word of Grace and Truth which is profitable for Correction and Reproof 2 Tim. 3.16 they speak and exhort and rebuke the sins of men with all Authority Tit. 2.15 but the occasional Application of the Word unto individual persons upon their unanswerableness in any thing unto the Truth wherein they have been instructed For every Right Reproof is but the orderly Application of a Rule of Truth unto any Person under his miscarriage for his healing and recovery Where therefore a Minister of the Gospel in the Preaching of the Word doth declare and Teach the Rule of Holy obedience with Ministerial Authority if any of the Flock committed to his charge shall appear in any thing to walk contrary thereunto or to have transgressed it in any offensive Instance as it is his Duty the discharge whereof will be required of him at the great Day particularly to apply the Truth unto them in the way of private personal Reproof so he is still therein accompanied with his Ministerial Authority which makes his Reproof to be of a peculiar nature and as such to be accounted for For as he is thus commanded as a Minister to Exhort Rebuke Admonish and reprove every one of his charge as occasion shall require so in the doing of it he doth discharge and Exercise his Ministerial Office and Power And he that is wise will forego no considerations that may give efficacy unto a just and due Reproof especially not such a one as if it be neglected will not only be an aggravation of the evil for which he is reproved but will also accumulate his guilt with a contempt of the Authority of Jesus Christ Wherefore the Rule here is The more clear and evident the representation of the Authority of Christ is in the Reproof the more Diligent ought we to be in our Attendance unto it and compliance with it He is the great Reprover of his Church Rev. 3.19 All the use Power Authority and efficacy of Ecclesiastical Reproofs flow Originally and are derived from him In Ministerial reproofs there is the most express and immediate Application of his Authority made unto the minds of men which if it be carelesly slighted or proudly despised or evacuated by perverse cavillings as is the manner of some in such cases it is an open evidence of an Heart that never yet sincerely took upon it his Law and Yoke These things are spoken of the Personal Repoofs that are given by Ministers principally unto those of their respective Flocks as occasion doth require wherein I shall pray that our Lord Jesus Christ the great Shepherd of the Sheep would yet make us all more Faithful and diligent as the season wherein we live doth abundantly require it But moreover Church-censures in Admonition and Excommunication have the nature and ends of Ministerial reproofs But the handling of their nature and use with the Duties of those persons who justly fall under them and the benefit which they may reap thereby is too long and large a subject to be here diverted unto 2. Authoritative reproof is Parental Reproof is indeed one of the greatest and most principal Duties of Parents towards Children and without which all others for the most part do but pamper them unto slaughter and Ruine Neglect hereof is that which hath filled us with so many Hophni's Phinease's and Absolom's whose outragious wickednesses are directly charged on the sinful lenity and neglect in this matter even of godly Parents And indeed whereas some Parents are openly vicious and debauched even in the sight of their Children in a sensual neglect and contempt of the Light of Nature whereby they lose all their Authority in reproving as well as all Care about it and whereas the most have so little regard unto sin as sin whilst things are tolerably well in outward concerns that they neglect the reproof of it as such and many through a foolish contemptible prevalency of fond Affection will take no notice of the sinful follies extravagancies and miscarriages of their Children until all things grow desperate with them but sooth up and applaud them in such effects of Pride Vanity and Wantonness as ought to be most severely reproved in them the woful and dreadful degeneracy of the Age wherein we live owes it self