the propagation of it in the power thereof is and having observed some decays thereof in present Professors from the life zeal and power thereof in our fore-fathers and withall how many temptations are daily offered to the corruption which yet remaineth in the best to divert them from the streight and narrow way which leadeth to the Kingdom of God That through our negligence the study and powerful practice of godliness wherein England hath been famous above any other sort of Christian people may not abate and Religion evaporate into a meer formality and the souls of you our Brethren might not be hindred of that joy and peace which usually attendeth a strict and close walking with God have thought fit to propose our serious thoughts unto you for the revival and preservation of Religion wherein we shall rather give you a copy of the conversation of our fathers who walked with God in their generation than propound any new thing unto you There are three things in Religion observed as the glory of England wherein our Church hath exceeded other Reformed Churches 1. The diligent practice of Family-Worship 2. The strict sanctification of the Christian Sabbath 3. The severe personal strictness in the Conversation of Professors And as these things have been the the beauty of England so we doubt not but they have been the strength of it We therefore as Ministers of Christ do beseech you and so much the rather by how much our condition in respect of publick communion is more sad than in former times that you would joyn with us in your particular places so much as in you lies to recover unto God an England that antient Revenue of his glory which he hath formerly had from our fathers in these things 1. The first thing which we commend unto you is the promoving of Family Religion and that both in reference to the week-day and to the Lords day Families are the lowest Societies and such wherein we have further advantages to propagate Religion than in any others and that not only in respect of our daily converse in them but of the authority with which God hath there cloathed superiours They are the Societies in which alone every private person who is the Head of the family is a King Priest and Prophet And he that cannot rule his own house well is by the Apostle determined unfit to rule the Church of God In order to which we propound 1. That every one who is Head of a family would by a constant deportment to his or her children or servants vindicate the honour which God in the Fifth Commandment hath reserved for him neither by too much familiarity divesting himself of his authority nor by too much severity estranging the hearts of his Relations from him but by a wise gravity so deporting himself that while his relations fear him as being in the stead of God unto them they may also love him for his tenderness to them both in their temporal and eternal concernments In order to which we desire Christians to consider That he or she is rarely dishonoured by his child or servant who have not by too low and unhandsome carriage dishonoured themselves before them God ordinarily vindicating the honour of superiours till themselves have unduly prostituted it that they may read their sin in their punishment 2. That being cloathed with this authority from God you would make it your business to vindicate his glory not enduring any in your families who after due admonition and the use of other means to reclaim him or her shall live in the practice of any moral vice or what shall have an evident appearance of it If any therefore in your families shall be given to drinking swearing lying prophaning the holy Name of God reviling of his people any species of uncleanness or any other scandalous sin if they be such as you can turn away if they will not be reclaimed remember the resolution of David Psal 101.6 7. If they be such as either by natural obligation or moral contract you are obliged to keep let it be your business to endeavour all possible ways by instruction admonition correction begging the help of others to reclaim them that their sins may not be laid to your charge Consider with what face he can blame the Magistrate for not punishing these offences who neglecteth it in his own family where the body to be ruled is less and his authority as to some kind of punishment far greater than the Civil Magistrates is And as a means in order to this we desire That giving your children and servants all due liberty of recreation especially with such company as you shall commend to them you would restrain them as much as may be from Plays Fairs Meetings for Dances and others Revels and from Recreation at undue hours 3. That seeing an ability to read the Scriptures and other good Books is the foundation of all knowledge you would not only see to the bringing up your children to this capacity but if the providence of God casts any under your roof that cannot read you would exhort encourage and by all means help them till they attain this faculty What knoweth the Master but he may thus be a means to save the soul of his servant by bringing him to the knowledge of God We urge this rather because we observe divers well disposed persons grown up miserably disadvantaged for the want of this 2. The family being thus ordered and disposed is prepared for a joint communion with God And surely if there were no Scriptures evincing Worship a family-family-duty such as that of Joshua resolving with his house to serve the Lord. Cornelius fearing God with his whole house and praying there about the ninth hour of the day Davids walking in his house in a perfect way Abrahams instructing his houshold The Prophet Jeremy's imprecation upon the families which call not on the name of the Lord. The mutual prayers of husband and wife 1 Pet. 3.7 which the Apostle hinteth that he would not have hindred Daniels praying in his house thrice a day which we cannot tell how it should have been proved against him had he done it alone We say that were there none of these evidences from holy Writ yet every Christians reason can tell him that the providence of God hath cast us into family societies not meerly for natural and civil ends but for to be joynt blessings each to other in those things which he hath commanded us first to seek Now if any desire to be more particularly instructed concerning those duties which God expecteth from families we answer We know no act of divine Worship but may be performed in so small a society as that of a family if a lawfully ordained Minister be the Head of it or assumed into it for that time But we shall only speak to those duties which God expecteth of every family without any respect to a Minister in it c. Those we conceive are
reducible to four heads 1. Reading in the Book of the Lord. 2. Prayer 3. Praise 4. Instruction 1. For reading the holy Scriptures That this is a family-duty doth appear from that of Moses Deut. 6.6 9. where we are commanded to have the Law of God wrote upon our posts and the gates of our house From that of the Apostle Col. 3.16 Let the word of Christ dwell in you a Metaphor drawn from members of Families which dwell together For the further proof of this duty we commend you to an excellent Book called Family Religion further revived by Mr. Philip Goodwin Printed at London 1655. and to a Book of Mr. Whites for the profitable reading of the Scriptures Chap. 9. 2. For Prayer We are commanded to pray alwayes and who so considereth that the Law of God requireth it of single persons and of the first and least society that of a man and his Wife 1 Pet. 3.7 cannot think 1 Pet. 3.7 that a man is excused from it with his children and servants It is the blessing with which the Superiours in families ought to bless their infeririours 3. For Praise by singing of Psalms As praising of God is a natural duty so the doing of it by Psalms Hymns and Spiritual Songs which are the three titles of the Psalms of David is commanded by the Apostle In the same place where God saith I will be the God of all the families of Israel Col. 3.16 and they shall be my people Jer. 31.1 2. he also ver 7. saith O shout with joy and sing amongst the Nations 4. Instruction is a general duty God commendeth Abraham for it Gen. 18.17 For the matter of it in our present discourse it is In the things of God Now this may be done several wayes 1. By Catechizing which is by experience found the most plain and familiar way of teaching and that by which the Papists confess the Protestant Religion hath been highly advantaged in the world We therefore urge this in a more especial manner upon all the heads of families as the nearest way to bring those under their roof to the knowledge of God and the establishing of them against the errors of the sinful times wherein they live 2. By repeating of Sermons to them an antient and profitable duty wherein every Christian is a fellow-worker with and a preparer of the work of the Holy Spirit of God Joh. 14.26 whose work it is saith our Saviour To bring to remembrance the things we have heard of God By opening the word of God read unto our families which though it be not a work to which every private Christian is fit yet may be profitably performed if any Christian will but take the pains to spend a little time before duty in fitting himself for it by reading the Annotations upon the Chapter or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses Mr. Jackson upon all the Historical Books of Scripture Mr. Dickson upon the Psalms Mr. Calvin on Job and Deuteronomy and Daniel Dr. Willet on Genesis Exodus and Leviticus Mr. Hutchinson on the small Prophets Mr. Dickson on Matthew Mr. Hutchinson on John Mr. Fergusson on Galatians Ephesians Philippians Colossians and many others 4. By occasional discourses of Religion and applying Scripture unto our relations according to the Precept Deut. 6.6 7 8 9. 5. By examining their children and servants what they remember upon hearing Chapters read or Sermons preached or repeated 2. Particularly we commend unto Christians A more extraordinary care to inform their families concerning the true Nature of Worship in general concerning the several acts of Gospel Worship and the right way and method of performing of them as well the external as internal manner by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord but also kept from a formal and perfunctory slighty service of the great and living God And the better to enable Christians to do this we do by the blessing of God intend to contribute our pains to the utmost in some exercises of this nature 3. If any one ask us how often these duties are to be performed We answer that we have in this no stated rule but as we are sure they cannot be too often and reason teacheth that they should be so often as to reach their ends So the Scripture doth not obscurely hint some kind of Instruction and Prayer to be used Morning and Evening Deut. 6. We are commanded to talk to our children of the Law of the Lord when we lye down and when we rise up God of old required a Morning and Evening Sacrifice David Psal 55.17 and Daniel Chap. 6. v. 10. prayed thrice a day which possibly may hint to us that those who have more leisure from the world than others ought to spend more time than others in this worship But we should press upon our Brethren 1. That none of them would omit praying and reading the Scriptures or some other way of instructing their families twice each day viz. in the morning and evening The morning is an excellent time 1. Because no excuse can be for the omitting it It may be done and is fittest to be done before the world calleth us off 2. It is the time when our spirits are most refreshed and fit for duty when worldly occasions have not seized on our thoughts 3. We are bid to say Prosper thou the works of our hands upon us and that is the time when the works of our hands begin 4. It is commended to us by many Scriptures Psal 5.3 Psal 59.16 Psal 88.13 Psal 92.2 Psal 119.147 The Evening is also a proper time 1. To beg pardon for the sins of the day and to give thanks for the mercies of the day and to beg the Protection and sleep of the night 2. The work of our hands is done and it is reasonable to beg Gods blessing upon it 3. Our sleep is the image of death and many never rise from their beds it is reasonable we should therefore commend our spirits and the spirits our of relations to the Lord. 4. It is commended in Scripture Psal 141.2 Psal 55.17 2. That if possible these constant duties may be performed before we be disadvantaged for them Either 1. By intermedling with the world or 2. By inclinations to rest and sleep which usually make the performance of religious duty late at night or after supper a very slightly perfunctory serving of God 3. We commend the Reading of the Scripture repeating a Sermon or singing of a Psalm before prayer not only as duties in themselves but as excellent means to call home the thoughts prepare the heart and fix the mind to a more steddy contemplation of God and devotion toward him in prayer 4. We commend to our brethren the repeating of Sermons and Catechizing to be at least once performed every week besides on the Lords Day 5. For
singing of Psalms It is proper for the Sabbath but never out of season we leave that and occasional instruction of families out of the Scripture to private Christians as God shall give them opportunities and an heart thereunto Only commending them as duties fit to be sometimes done and not wholly omitted by any 2. Having thus far offered you our thoughts for the Family-Worship of every day We come in the next place to commend to you the special sanctification of the Lords day where we shall not speak to the more publick solemn sanctification of it but keep our selves within the bounds of the private house We know our Brethren understand that by the fourth Commandment God hath reserved a seventh part of our Time to himself That what should be the seventh part under the old dispensation of the Covenant to the Jews was determined by God to be the seventh day from the Creation That our seventh part is determined by the practice of the Apostles who were wont to meet and sanctie the first day of the Week counting the seventh from our redemption when the world was as it was created anew That we are tied to the sanctification of this day by the fourth Commandment none can doubt but he must question whether there be ten Commandments or no or whether the fourth be a Moral Law Nor can any sound reason be given why the fourth Commandment should not concern Christians as much as any of the other nine Hence it is plain that it must be kept as a day of holy rest from labour and recreations at other times lawful and to spiritual services publick and private These being the confessed general duties of Christians as to the sanctification of the Sabbath we shall only offer some Propositions for particular practice in reference to these general ends 1. That all heads of families take care that no kind of civil labour necessary to be done which can be done before be left to be done in any part of the Sabbath For no work can be justified on the Sabbath as a work of Necessity which though necessary to be done might yet have been done before that day cometh 2. That all Christians would endeavour but those especially whose callings in the world do not so much hinder them the Evening before the Sabbath to direct their family-duty as much as they can both as to Instruction and Prayer to prepare the several persons of their family for the Sabbath 3. That all heads of families would take care that on the Morning of the Sabbath they their children and servants rise up from their beds either as soon as on other dayes or at least so soon that the necessary business of the family may be dispatched and family duties performed before they go to the publick service 4. That those of their families who are not employed in any necessary work of the family whiles all the rest be ready employ their time being once ready in reading the Scriptures or other good Books 5. That the heads of families so order the rising of their families that morning that they may have full time to do their houshold necessary business and also to attend family duties In which we conceive it is the duty of Christians that day to spend some more time than on other dayes because it is a day wholly dedicated to the Lord. 6. We commend to our brethren as part of their family duty that morning to instruct their families in the Nature of Worship the several acts of it The true manner both of the outward and inward performance The morality of the Sabbath the true way of sanctifying of it To which purpose we recommend to them Mr. Sheppards Treatise of the Sabbath clearing the morality and Mr. Bernards threefold Treatise of the Sabbath 6. After the publick service in the morning and dinner which we think that day should be moderate we recommend to our brethren if they have time the calling of their family together repeating the Sermon heard to them or examining them about it and prayer and the like we again recommend to them after Evening Sermon and before Supper 7. We commend singing of Psalms to our Brethren as a special duty of the Sabbath we find that David composed Psalm 92. on purpose for the Sabbath We desire that our Brethren would not omit it at least to do it once every Lords Day 8. Finally We beseech our Brethren that they take especial care of all within their gates on the Lords Day that they profane not the Sabbath by unnecessary work sleep or recreations It is a day of rest but of holy rest A day of rest and therefore profaned by labour that is worldly and unnecessary An holy rest and therefore profaned by excessive sleeping which is natural rest idleness or recreations which are but a Civil rest 3. Having thus far offered to our Brethren our thoughts in reference to their families we conclude with a word or two in reference to their personal conversation 1. We suppose our Brethren conscientious in matters of Justice to remember to do in their callings to all as they would be done to to take heed of all gross and scandalous evils and shall only mind them of some things which God requireth of them wherein they are to do more than others as having received more from God and being under a more special Covenant and Obligations as also of some duties specially to be practiced with reference to these times wherein if ever Christians are by the Providence of God called out to a more winning conversation and to a more prudent conversation fulfilling that of our Saviour Be you wise as Serpents and innocent as Doves 1. In reference to the first We seriously commend to our brethren 1. Private prayer in their closets according to our Saviours precept Mat. 6.6 at least to be performed once every day 2. Private reading the Scriptures the example of the Eunuch Acts 8. shews how much God hath owned it and is pleased with it 3. Private self-examination 2 Cor. 13.5 Psal 4.4 4. Private Meditation commended Gen. 24.63 Josh 1.8 Psal 1.2 Psal 63.6 Psal 119.15 23 48 78 148. Psal 104.34 Psal 119.97 If Christians would be particularly instructed in this duty we commend them to Mr. Joseph Symmonds Three excellent Treatises Printed at London 1653. one of which is upon this subject 2. As to the prudent conversation of Christians and something of their farther duty in these times we recommend to our Brethren 1. As much as in them lyes to avoid all meetings of people at feasts or otherwise Where they foresee they may probably be engaged in discourses which will either tempt them to any thing that is sinful or to discover their opposition to such courses of others in a place where probably their speaking will but make them odious 2. As it is their duty at all times to do good to all though more especially to those of the houshold of faith
disowning or denying any of them 2. We are called to for a conversation close to the revealed will of God and conformable to that of Christ and to take heed of any loosness or remisness in the practice of holiness whether referring to our more religious homage to God in acts of Worship or to our more ordinary conversation in our behaviour towards men This is that abiding in Christ which I say is a duty of so high a concernment to Christians and that especially in evil times I shall First Evince it of general concernment to Christians Secondly I shall shew the special conconcernment of it in evil times First I say it is of general concernment to profession in all times This will appear to us if we consider it as an End as a Means or as a Condition or as an Evidence 1. As an End I mean as a duty of it self falling under a multitude of Divine Precepts Obedience to God in the great business of our lives In these two words Believe and Obey is summed up the whole duty of man Obedience is our duty to God as our Soveraign Lord should not the Servant obey his Master As the fountain of our Life and Motion and Preservation Should not the Child obey his Father though he be but in the hand of God a Second Cause of Being and Life and maintenance to him Obedience unto Christ is yet our further duty upon the account of redemption and manumission as he who hath bought us and that by no mean price out of the hand of our greatest Enemy and hath brought us into the glorious Liberty of the Sons of God It is he that hath said to us Abide in me and again v. 10. Abide in my love I might multiply many Texts speaking though not in those words yet to that sense all those precepts that oblige to perseverance to a further progress and continuance in the wayes of God or that caution us against final or gradual Apostacy speak all to the same sense So as if it be any thing the concernment o◠Christians to fulfill the Will of their Lord who hath purchased them unto his service with his blood It is their concernment to abide in Christ 2. But Secondly Let us consider it as a means Many things which are not i◠themselves desirable are yet valuable with reference to their end Finis da◠amabilitatem mediis this is desirable a◠an end and as a means also I will open this in a few particulars 1. It is a necessary means in order to the Christians bringing forth fruit If he abides in Christ he shall bring forth fruit if he abideth not in him he shall not bring forth fruit You have both these Propositions from the mouth of him that could not lye and both brought us an argument to inforce this duty John 15.4 5. Abide in me and I in you as the branch cannot bring forth fruit except it abide in the Vine so no more can you except you abide in me V. 6. He that abideth in me and I in him the same brings forth much fruit It is highly the concernment of Christians to bring forth fruit the fruits of the Spirit the fruit of righteousness unto life It is necessary in order to the glory of God Herein saith our Saviour is my Father glorified if you bring forth much fruit It is necessary in order to their own salvation But without their abiding in Christ they cannot bring forth much fruit nay they can bring forth no fruit you have this in the words of our Saviour John 15.5 Without me you can do nothing Nothing spiritually and formally good nothing that will bring God any glory or do us any good It is 〈◊〉 very emphatical Text he doth not say◠Without me you cannot do any great thing 〈◊〉 but without me you can do nothing Not without me you can do little but without me you can do nothing Yea and in the Greek are two Negatives which in their Idiome make a more vehement negation◠as much as if he said you cannot you cannot do any thing But if we had not so direct a Scripture reason standing upon a Scripture foundation would conclude it 1. It is a Principle in Natural Philosophy Operari sequitur esse and evident to every Vulgar eye that where there i◠no life there can be no motion or operation proper to that life All life lyes in some union Natural life in the union betwixt the soul and body spiritual life in the union betwixt the soul and Christ So as till there be such an union there can be no spiritual operation nor can it be any longer than that union holdeth 2. Nay further Operation depends not only upon union but upon communion Suppose a man to be alive the union betwixt the soul and body not dissolved if any thing hinders the souls communion with any part as in the dead palfie c. it moves it acts nothing So it is with the soul suppose the union with Christ not dissolved that once made cannot be dissolved yet if there be not a communion if the soul receives not from Christ it brings forth no fruit Yea and according to the degree that it receiveth influence from him so will its fruit be 3. Again it appeareth by the similitude used by our Saviour John 15.4 Saith he I am the Vine you are the branches Cut off the branch from the Vine it brings forth no fruit nay let it abide in the Vine if any thing hinder it that it receiveth no influence from it it brings forth no fruit let it receive but a little influence it keeps alive but it brings forth but little fruit let it on the other side receive much influence from the Vine then it brings forth much fruit It is the high concernment of the soul to bring forth fruit and to bring forth much fruit Hereby God hath a great deal of glory and the glorifying of God is the great end of our lives hereby a Christian hath much comfort and Peace and satisfaction in his own soul The fruit of righteousness is peace and assurance for ever and the End of it will be much glory he that brings forth much fruit shall sit upon a Throne This is my first Demonstration from the duty considered as a means Secondly Saith our Saviour John 15.6 If a man abide not in me he i◠cast forth as a branch and is withered and men gather them and cast them into the fire and are burned All in a parable but the sense is easie Abiding in Christ is the means and only means for 〈◊〉 Professor to keep up his beauty and glory and vigour and to keep him out of He fire This is the sense in short of this Parabolical expression A branch separated from the Vine is cast aside as an useless thing not suffered to lye near th◠Vine being thus separated and cast out it withereth wanting the sap and juice of the Vine by vertue of
this score the reason is because every oâ—â— ought to live by his own faith And Goâ— expecteth that when we are arrived to years of discretion that we can use 〈◊〉 own reason we should Prove all things and hold fast that which is good Yet theâ— world accounts this a reproach to 〈◊〉 man 2. There is another blind Religion which men may be engaged in from Tradition and the course of the Church wherein they have lived The only account they can give why they thus or thus worship God is because this hath been the course of their Country the custom of that Church in which they have been educated God expecteth of us that we should especially in the great matters of our souls not take up any thing upon trust But it being certain that God hath left an infallible rule in his Word and given unto man a reason and judgment he expecteth men should exercise it and live as I said before by their own faith For a blind Papist therefore that hath been muffled in his Religion and taught to believe and do as that which a pack of men calling themselves the Church hath taught him having his own understanding awakened and his reason manumised to use it and judging that hitherto he hath worshipped God ignorantly and contrary to what the rule directeth to turn his feet into the way of Gods testimonies is no real reproach Thirdly Suppose a Christian hath undertaken a way and practice of Religion upon enquiry into the will of God conscientiously believing and walking according to his own judgment upon the will of God revealed in Scriptures The judgment of man growing by degrees to perfection and not being infallible it is not impossible but in some things he may alter his judgment and practice upon the further illumination of his mind and information of his judgment and it may be no just cause of reproach to him But then his alteration must be apparently for the better that is for such 〈◊〉 course as is apparently more conformable to the Scripture and the holy will of God revealed in them and consequently is more pureâ— strict and holy And if it be so amongst the men of the world whâ— will not understand this it will be reproach to him But where a maâ— changeth for what is apparently a loosâ— way of serving God and which brinâ— God less glory and gives a greaâ— liberty to the flesh this is a reproacâ— not to be wiped off But the good 〈◊〉 bad word of the world is not highâ— considerable indeed only to thâ—â— who make a defection to it To hâ—â—â— a praise in the Churches of Christ is whâ— is most truly valuable How little 〈◊〉 this can those expect who have â—â—proached the Gospel and the holy aâ—â— right ways of God Such men become the shame and grief of all thoâ— who were formerly their companioâ— in the things of God But alass what is the dishonour 〈◊〉 this life to the shame they will meâ— with at the great and terrible daâ— when as I shewed you before the Soâ—â— of God coming to judge the quick 〈◊〉 the dead with his glorious Angels shâ—â— be ashamed of them Oh the dishonour of that day How shall all Apostates with those mentioned Rev. 6. at that day cry to the mountains to fall upon them and to the rocks to cover them that they may not see the face of that Christ whom they deserted in the hour of temptation whose ways and ordinances they forsook because of the reproach and threats of men But this is not all That day will not only be a day of shame but also of wrath yea of great wrath And certainly there 's none will have a greater share in the dreadful wrath of that day than those who have forsaken the right ways of the Lord. Degrees of wrath will be dispenced according to degrees of sinning Now there are none who have to an higher degree dishonoured God and made his name to be ill spoken of than such as have apostatized from the ways of God But this I have before hinted I shall therefore adde no more to the confirmation of this point I now come to the application of it and that I shall bring under one general Head of Exhortation which I shall divide into two more general branches 1. Theâ— first respecting Such as yet keep their station in the ways of God to confirm them and engage them not to stir their ground 2. The second respecting such as have made a defection if possible to engage them to return In the first place give me leave to speak to you Exhort 1. Br. my Brethren who yeâ— are in the ways of God what you were to you let me repeat my Text Anâ— now little children abide in him It is reported concerning the blessed Apostle who was the Author of this Epistle that abiding at Ephesus when he was very old so as he could not go to the place where his Disciples met to worship God but as he was carried noâ— was able to speak much he was wont at their several meetings one after another to say nothing but this Hieron in 6 cap. ep ad Gal. Little children love one another His Disciples at last tell him of it and wondred that they never heard more from him than one sentence and that so often repeated He answers them It is the precept of the Lord and if that alone be done it susficeth If my beloved friends it were my case and I could speak but seven words unto you in this evil time these should be the words And now little children abide in Christ If you should ask me why I so often inculcated those words I would make you the same answer It is the precept of our Lord and if this be done it is enough I would not say unto yoâ— Abide in me or in my words nor Abide in the words which the faithful servants of Christ have formerly taught you This may be your duty but not because they taught it you they were fallible men Search the Scriptures Abide in Christ God forbid any Minister of Christ should require more of you I would not say to you Abide in any principle you have learned nor in my practice you have walked in This may be your duty but not unless those principles and practices have been what our great Lord and Master hath required of you Abide in Christ Hoc solum sufficit this alone is enough But that you may understand the full scope of the Exhortation I shall open it in three things and so divide this Exhortation into three branches 1. 1. Br. Abide in the faith of Christ I mean the fixed perswasion of the truth of Gospel propositions Truths which Christ in his Gospel hath revealed to you 2. 2. Br. Abide in your faith in Christ where I shall not take faith strictly for adherence but as comprehending that and hope and patience 3. 3. Br. Abide in your obedience
point we defend against the Papists All Protestants grant it as to matters of Doctrine why they should not also agree that it is so as to matters of Worship and Discipline I can not tell As to acts of Worship they all yield it too as to circumstances of humane actions in Divine Worship viz. such as no humane actions as such can want none can deliberately contend for it The Question is concerning Ceremonies or if they will call them so circumstances of Worship In very deed it will be a nice distinction and such as can abide no test to distinguish betwixt an act of Worship and a circumstance of Worship I mean such a circumstance as is not appendant to the action from its nature and necessarily but affixed to it by men without any necessity But not to digress here into that dispute The more strictly a Gospel Institution is administred according to the letter and examples of Christ and his Apostles in Holy Writ the more there is of God in it the more of Divine presence and influence is to be expected in it and from it The more plain and Scriptural a Sermon is the more authority it comes down with upon the conscience The honest heart saith to the quaint and oratorial Preacher to the quoter of Fathers and Schoolmen to justifie what he saith Paul I know and Jesus I know The Old Testament I know and the New I know but for Augustine and Hierom and Aquinas who are they Possibly worthy persons in their Ages but it is the word of God not their dictates which command the conscience For your high phrased Preachers they signifie nothing to the conscience the hearers as Luther was wont to say intelligunt â—â—bum arte super se compositum ideo nauâ—â—nt they loath the word thus canâ—â—ied up in the language of men puffed 〈◊〉 in the conceit of their own parts and desirous to seem some thing when indeed they are nothing but folly and vanity There is abundance of â—reaching is good for nothing but to â—oil good Christians stomachs to heaâ—ing and to make them loath their food by reason of the fantastick sauce if you would keep your appetite to Ordinances keep the purest and most lively administrations of them 4. Fourthly Remember the dayes of old the years of former times I doubt not but many of you have heretofore tasted how good the Lord hath been you have tasted it in a Sermon convincing you of sin working faith in you bringing a word in season to your souls that hath even ravished your souls with the joy of it You have enjoyed much of God in a Sacrament in a few hours of prayer Oh let not the memory of those good dayes to your souls go out of your hearts and if you remember them you cannot but long for more of them It is almost impossible to imagine that a soul that ever in earnest tasted of God in Ordinances should not cry out Lord evermore give us that bread those that grow weary of Divine Institutions are such as never experienced the goodness and excellency of them 5. Watch against the prevailing of lusts and corruptions It is ordinarily experienced in the natural body A soul stomach hath no appetite or very little and teachy noxious humours in the stomach blunt the edge of it to its proper food It is as true to the soul suffer pride vanity of Spirit any spiritual or sensual lust to prevail upon you you will soon lose your appetite to spiritual things Keep your soul clean from these things and your appetite will be sharp 6. If you would keep your appetite to Divine Institutions improve them when you have them Indigested meat corrupts the stomach and takes off the edge of it The reason for this is This thirst after Ordinances as it is first caused from an apprehended suitableness in them to the souls needs so it is encreased by the souls experience of the truth of that apprehension This it never hath without an improvement of the Institution I mean such a ruminating upon it such a digestion and application of it as the soul may suck out the juice and vertue of it and find that a Sermon is not to his soul as a tale that is told nor a Sacrament as a meer morsel of bread and a draught of Wine Would you keep alive your thirst after Divine institutions when you have heard a Sermon go sit alone think of what you have heard what truth you have been instructed in and call to your souls to remember and believe it what sin you have been convinced of and call again to your souls to consider it and to avoid it What duty you have been admonished of and call to your souls to arise and do it 7. Lastly Beg this great blessing of God You beg or should beg an appetite to your bodily bread much more to your spiritual food Christians I doubt not but in these times of spiritual scarcity you beg Sermons of God you beg Preachers of him who is the Lord of the Harvest In this you do your duty but let not this be all Beg stomachs for your selves as well as mouths for us I am afraid it was too great a decay of this spiritual thirst that brought on Gods dreadful voider and brought the Wells of Salvation to so low a state as you see them If you could by begging of God recover your appetite again I doubt not but he who feedeth the young Ravens when they cry would also hear and feed you and in his Fatherly Providence so order it that you should not have Scorpions instead of Fish and Stones instead of Bread Nor as the Spouse be smitten and wounded Can. 5.7 and have your vail taken from you by pretended Watchmen whiles you are sick of love and ask them in your distress Saw ye him whom my soul loveth FINIS Jer. 14.19 Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and there is no healing for us We looked for peace and there is no good and for the time of healing and behold trouble s THE words I have read are agreed by all to be the words of the Prophet Jeremiah he was one of those Prophets who prophesied last in Judah before their carrying away into the seventy years Captivity of Babylon chap. 1.2 He prophesied in the days of Josiah and in the days of Jehoiakim and so to the end of the eleventh year of Zedekiah which was about forty years He began to prophesie in the thirteenth year of Josiah Jer. 1.2 and prophesied eighteen years during the reign of Josiah then three months during the â—â—ign of Joachaz or Jeconias and eleven years during the reign of Jeâ—iachim a second son of Josiah and three months more during the reign of â—â—hoiachin and eleven years during the â—â—ign of Zedekiah At what time he â—ophesied what we have in this chaâ—â—er recorded is not expressed probaâ—â—y before the death of