thine heart Psal. 37.4 2. Here is Preferment I will cause thee to ride on the high-High-Places which being applyed to the Jews seems to allude unto what God had already done for them in throwing down and making them by way of conquest to ride over the high places of the Earth and namely of Canaan the Cities whereof were walled up to Heaven But taking it as it stands here it doth withal assure them that God would cause them to do the like in times to come succeeding this Prophesie as Jer. 17.23 26. And yet the Jews found little of this in later times but rather for their sins among which we may put Sabbath-profanation as one principal one Neh. 13.18 they found and felt that Enemies did ride over their heads and high places Unto which we may adde that in Gospel-times wherein this promise is not useless or truth-less the Church oft finds little of these outward preheminencies and much of the contrary which considerations give just reason of reaching out further for the fulfilling and benefit of this promise and to make it common to others with the Jews by interpreting it thus Thou shalt overcome all that shall lie in thy way to hinder thy prosperity God will honour those who honour him and his holy day yea Why may not this be applyed to and verified in the subduing of spiritual Enemies and casting down strong holds like those of Canaan with every high thing that exalts it self against the knowledge of God especially since this is done by the Lords Ordinances eminently dispensed on the Lords-day and so is a reward sutable to the holy Observers thereof Nay why shall we not extend it yet further to make the promise fuller even to a treading at last on the necks of all Enemies and a resting and residing in Heaven that high and holy place whereof that Mountain-Countrey Canaan was a Type and where Sabbath is at last and everlastingly to be kept Heb. 4.9 I shall not for all this exclude but a little touch upon that outward and visible honour which is agreeable to the letter of the Text. This may be observed in two things 1. The advancing of that state wherein the Sabbath is best kept expressed by Kings and Princes sitting upon the Throne of David and riding in Charrets and â—n Horses No marvel for the well observing of the fourth Commandement is a great help to the keeping of all the rest unto the keeping whereof this promise is made The Lord shall make thee the head and not the tail and thou shalt be above only and thou shalt not be beneath Deut. 28.13 How hath this Nation flourished under the increase of Sabbath-Piety by the godly Laws of our religious Princes And how low have we lately faln upon the breaking forth afresh of Sabbath-prophaness followed with the saddest Civil War 2. In the adorning of those persons who reverence and carefully observe this day of God and so thrive in godliness and the fear of God There is no reason here to lay aside the Prophecy of Isaiah chap. 56.3 to v. 9. especially considering that it hath a respect to the times of the New-Testament wherein Gentile-strangers were received into the Church Now in that Prophesie the Lord saith to Strangers and Eunuchs that keep the Sabbath and chuse the things that please him and lay hold on his Covenant all which are like a golden Chain of divers links inseparable the one from the other the keeping of the Sabbath from the rest and the rest from that I say the Lord saith to such though they be strangers and have no name in the Church though they be Eunuchs and so can have no children to preserve their name nor be honoured by the name of Fathers Even unto them will I give in my House and within my Walls that is in the Church the House of the living God 1 Tim. 3.15 and within the wals of the spiritual Jerusalem Psal. 87.4 5. a name better then of sons and daughters that is better then that which ariseth from the begetting of sons and daughters For what is the name of Fathers of sons unto the name of sons of God of the Lord God Almighty yet Strangers and Eunuchs shall have this Name given them which is an everlasting name for a son of God once and a son of God ever Rom. 8.17 1 Joh. 3.1 and which gives in with it an everlasting fame and honour Psal. 112.6 Rev. 3.5 How honourable is the name of the Aethiopian Eunuch unto this day after that by believing he was made the son of God Act. 8.37 Joh. 1.12 yea such shall be glorified at the last day by Jesus Christ before hiâ— Father and the Angels 2 Thes. 1.10 12. I say again after the Explication of this Prophesie that there is no just reason to lay it aside in this argument of the Sabbath For as the Covenant mentioned there and the condition of that Covenant to wit laying hold of it by faith do still continue so albeit the Jews Sabbath be gone yet a Sabbath still remains wherein as the Spiritual duties of the old Sabbath are to be performed so the honouâ—s and priledges attending on and promised to thaâ— peâ—formance may be expected I mean being interpreted aâ—cording to the spiritual state of the Gospel However it is a clear truth that honour and estimation still followeth the fear of God I say that fear of God which is learned and still better learned by Sabbath-Instructions and Exercises and it so far followeth it that every one that will be accounted a Citizen of Zion and heir of Heaven is bound to honour those in whom this fear of God is found As on the contrary a vile person which is a name that falls heavily on Sabbath-profaners and profane livers which two use to go together is and ought to be of all such contemned not so as to cast any reproach upon them or that any should be wanting in doing all right to them but so as that they cannot have such an honourable place in an holy mans heart as others have And if we look on the state of things amongst our selves it 's easie to observe that they have not taken a good course either for their comfort or honour Unto one and another of whom the Sabbath may say Thou hast thrust sore at me that I might fall but the Lord helped me yea they themselves from whom the Christian Sabbath hath received but hard measure yet confess it meet that Christians on the Lords day should abandon all worldly affairs and dedicate it wholly to the honour of God And again That they that are so piously affected on the Lords-day as to retire from secular business and ordinary pleasures and delights that they may more freely attend the service of Christ are to be commended and incouraged Whatever disputes therefore there be yet the Conclusion is that the holy
Body doth And are you further perswaded that where this never-dying Soul lodgeth and lyeth the first night after your death wheâ—her it be in Heaven or in Hell there it and you must lodge for ever I say Do you think all these things to be true Let me then beseech you to shew your selves Christians or to shew your selves Men and live not securely in that loose course walk not stubbornly in that wide way which will certainly bring to the worse place but on the contrary Strive to enter in at the straight-gate and go in that narrow way though it be against the hair I mean your own corrupt and undoing hearts by walking wherein you shall assuredly come at last to the better place and possess that everlasting life which is the gift of God through Jesus Christ our Lord. For this purpose I have written these following Directions and Admonitions as not knowing what Guides or Goads you will have unto that which is good when I am gone but the better you observe these and all other godly Instructions the more hope you may have to have more of them mean-while I leave these with you which if you have not other helps will be the more needful and if you have other helps will make them the more useful That I might be more profitable to you I have endeavoured plainness yet I confess there is not so much of it as I intended or desired for all men have not that gift of making known their mind to others in a plain and familiar way And besides that something must be yielded to more ripe Readers and in divers things the matter hath carryed me above the capacity of many of you but the better use you make of that which you do understand the sooner you will understand the rest and you being acquainted so long with my way of teaching and manner of speaking may know and find out better then others what my meaning is To conclude Remember that what our Saviour long since said to prove himself the Messiah is fulfilled to you which is this The poor have the Gospel preached to them or they are the persons that are Gospel-lized that is the Gospel is theirs with all the comforts of it but know also that this is not meant of the poor in state only but which a poor state oft is and ever should be an help unto of those that are poor in spirit that though they have lived honestly among their neighbours see themselves undone without a Saviour and therefore when they have little or nothing else or whether they have or no make sure to have Him labour you to be in the number of those that are thus spiritually poor as by the providence of God many of you are outwardly low It 's a lamentable thing when they that have little in this world shall have nothing in the world to come not so much as a drop of water to cool their tongue in that place of torment That it may not be so with you Let me beseech you to study your Souls to esteem the words of Gods mouth whether you read them or hear them more then your necessary food to account one thing necessary which is to sit at Jesus feet and hear his Word from those whom he sends to speak to you This will not hinder you from labouring for your living for the Word of Christ binds you to it but it 's necessary to know there is a more necessary labour that is to know what God would have done first and to do it after For your assistance wherein I desire you to make conscience of the holy Exercises of Religion which are here commended unto you that so you may be furnished for bringing forth the fruits of godliness in your whole conversation Consider what I have said and the Lord give you understanding in all things and so bless unto you these and all other Instructions that you may thrive in knowledge grow in grace and persevere in faith and obedience that I may rejoyce in you and you in me in the day of the Lord Jesus Unto whom I commend you and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them that are sanctified And so remain Your intirely-well-wishing Pastor willing to spend and be spent and now almost spent with and for you William Thomas The EPISTLE TO THE CHRISTIAN READER Dear Christians ALbeit the ensuing Instructions were purposely framed for my own Charge yet finding them to grow under my hand to a more full Treatise then was at first in my thoughts and that now they are like to come into many hands I conceive it needful to say something by way of Preface that what I have written may be more useful to any that shall think fit to read it That which I have to say concerneth the matter handled and the manner of writing The matter is wholly practical save that necessity hath compelled me for the establishing of practical Truths to mixe here and there that which is something controversal All as you may see is referred unto two heads that is Christian and Family-duties Of each sort there are four I shall before-hand give you a tast of them all The first of the first sort is the reading of the Scriptures which may well be put in the first place because the written Word is not only the Foundation of our Faith and the well-spring of saving wisdom but also the ground of Godliness the guide of Practise and a divine Directory for the performance of every good duty whereby not only the Minister and Man of God but the People of God the Sons and Daughters of the Lord God Almighty are educated unto and throughly furnished for every good work For the Scriptures are composed not as the writings of Heathens for vain-glory but for mens Salvation and the Spirit of God hath written them in a plain language that all may easily see what is said at least as far as sufficeth for the guiding of their faith and carriage and the safety of their souls and that no simple men as Chrysostom speaks might make this excuse that the Scriptures are hard for though there be difficulties therein to take down mens pride yet there is enough so plain that not only Gods workman that is the Minister but any workman may see the way to Heaven if he have eyes to see it for to see requires sight as well as light In the next place there is more particular Instructions given concerning the Sacrament of the Lords Supper and that not without need For where Salvation lies at the one end and Damnation at the other there 's great need of Direction that where we seek for the better of these we may not find the worse In the handling of this Subject I have been constrained unto a
dwell in him more richly Experience shews that religious Readers are rich and ripe in Scripture-knowledge Thus for Scripture-commands Now for Scripture-reasons for Scripture-reading First The Scriptures are written for the use of the whole Church either for their use or to leave them without excuse and therefore it 's urg'd as a great aggravation of Israels sin I have written to him the great things of my Law but they were counted as a strange thing God might have continued to make known his mind as at first he did by tradition and delivering his Will by word of mouth from one to another had it not been for this as for one reason that by writing the Word of God might be more exposed to the veiw of Ministers and People that both might read it and so the better study it and meditate upon it And wherefore did the Apostles write their Epistles to several Churches if it were not the duty of Christians to whom they wrote to read them Hence the Apostle Paul after he had written to the Ephesians speaks thus Whereby when ye read which shews they were to read ye may understand my knowledge in the mystery of Christ Unto this purpose the same Apostle otherwhere saith When this Epistle is read among you cause that it may be read also in the Church of the Laodiceans and mark what follows and that ye also read the Epistle from Laodicea Now it 's tâ—â—e that those Epistles were to be read before the Churches in their publick meetings but foâ— the same reason for which they were to be read to them they were if they could have them in private to be read by them that is that they might the better make use of them Of this nature also is that other Scripture wherein the Apostle chargeth the Thessalonians that this Epistle be read to all the holy brethren whence Calvin observes that the Papists are more stubborn then the Devils because by so high an adjuration they will not be charmed from forbidding the People the reading of Scriptures Secondly The nature of this writing is such as strongly requires the reading of it for what is Scripture but a Letter of the Creator to the Creature Hos. 8.12 When Adam sinn'd saith Austin we in him were cast out as exiles into this world Accordingly David saith I am a stranger upon earth Heaven is our Countrey from thence Christ the Essential Word hath in these last dayes come to us and from thence God hath still sent and a long time written his Letters to his Church and People Now the law of friendship imposeth upon every man the reading of a friends Letter and duty and loyalty exacts from every Subject the reading of the Letters of his Prince and the highest duty the reading of the Letters of the highest God Many in these dayes are eager I mean a great deal â—ore forward then fit to receive the Token that is the Lords-Supper who are careless of reading the Letter with which that token is sent and to which it is annexed Now to contend in a stomachful way for the Token and to be altogether remiss as divers such are in reading the Letter is not only an unkind thing but unreasonable for the Letter directs to the end and the profitable use of the Lords tokens that being well used they may be truly love-tokens to us when otherwise a Sacrament may be like Judâ—hs pledge a condemning token I speak not this to diminish the sincere desires of any to the Sacrament but to kindle their desires to the Word that by the reading and observing thereof they might come fitly and freely to the Lords Table Thirdly The use and profit of Scripture perswadeth much to the reading of it and that both in regard of others and our selves 1. In regard of others that we may teach and admonish them better which is the duty of Christians one towards another as Paul sheweth Col. 3.16 but especially of Governours as â—arents and Masters These words that I command thee shall be in tâ—ine heart saith the Lord by Moses Deut. 6.7 And thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Now How shall this be done the memories of most being so frail unless they that are over others do by often reading keep those things in mind themselves whiâ—h they are and ought to teach those under them Ephes 6.4 Gen. 18.10 2. In regard of our selves This the Apostle minds us of when he teâ—ls us that the Scriptures known we may say the Scriptures read that being a special way whereby to know them are able to make a Timothy and so any other man wise to Salvation and more particularly they are pâ—ofitable for dâ—ctrine that is to teach the truth for reproof that is to convince and check error fâ—r correction that is to curb vice for instruction in righteousness that is for direction to a good life And in another place for consolation Rom. 15.4 Never would so many be damned for want of wit be so destitute of the Truth be so bewitched as they are with errors be such incorrigible servants to sin be so free from and void of all righteousness and goodness and lastly at such a loss for comfort when any waves arise but that Scripture is so little read and reverenced For the last of these that is matter of comfort Austin wâ—iting to one in a time of great calamity thus concludes his Epistle God will comfort you much more abundantly if you read his Scriptures most earnestly with which we may joyn that of Chrysostom who writing on those words of Paul Let the Word of Christ dwell in you richly first cals to his hearers and saith You whose imployment lies in the world and that have wife and children to govern hear how the Apostle enjoyns 〈◊〉 especially to read Scriptures and that not barely to read them and as by the way but with great diligence And afterwards he adds even as a rich and monyed man is able to bear a loss so a man rich in Scripture-knowledge can easily bear poverty or any calamity yea he can better bear it saith he then a rich man can bear worldly losses for if he have many of them his riches will be more and more diminished but he that is rich in heavenly knowledge is never the less rich though he suffer never so much The same holy Father is very full in shewing in general the great profit that is to be had by the reading of Scripture as that it clears and calms the heart reforms the tongue gives wings to the soul to flie up even into heaven it self Do not lose saith he so great gain nor bring your Bibles hither only but take time to read the Scriptures at home And in
Christ himself crucified for As in our bodily nourishment we have not only sustenance by it but receive into our bodyes the substance of it And as the Graffe wholly lives the same life with the Stock to which it is united so we being united to Christ do so eat his flesh and drink his bloud and by our faith feed so upon him as to live the same life with him partaking in all his benefits for our spiritual relief because we have communion with Him first For we must have the Son before we have life 1 Joh. 5.12 14. Quest. Declare yet more fully how we can receive Christ since we are here on Earth and he is in heaven Answ. Though we receive Christ really and tâ—uly yet not corporally and carnally but spiritually We take not his flesh and bloud into our mouths and stomacks as we do the Bread and Wine but into our souls by faith through the Spirit of God whereby we dwell in him and he in us And thus we may receive him though he be in Heaven and we here for Faith goes as it were from Earth to Heaven and there fastens on him and the Spirit on the other side descends down from the head still to supply us with more and more of that fulness which is in Jesus Christ for us 16. Quest. Declare more particularly those benefits of the death of Christ which we receive in this Sacrament Answ. They are principally and plainly these Forgiveness of sin Strength to do God service And to overcome our spiritual Enemies the Devil the World and the flesh And nourishment for our souls to eternal life 17. Quest. How doth it appear that forgiveness of sin is to be expected and enjoyed in the holy use of this Sacrament Answ. Because I see the Wine on the Lords Table which shews that if I receive as I ought I receive the Bloud of Christ which is shed for me and for many for the remission of sins 18. Quest. What is there that sheweth that we receive strength also to do God service Answ. That both the Bread and Wine may put us in mind of for even as Bread strengthens mans heart and Wine makes it glad and both make a man fit and able for his ordinary business so doth the grace of Christ reached forth in this Ordinance strengthen the soul for the performance of every part of Gods service for his flesh is meat indeed and his blood drink indeed and therefore doth what meat and drink do in a spiritual and soul-sustaining way 19. Quest. How appeareth it that strength is received here against spiritual Enemies Answ. We may easily conceive it because we find that Bread and Wine and such ordinary food do not only enable a servant and any other man to labour but a souldier also to fight who otherwise would soon faint whence we may collect that there is such a vertue in the Body and Blood of Christ received by faith as not only to make us able to do God service but also to fight with and get victory over all the Enemies of our Salvation whom by the strength of Christ we overcome 20. Quest. How is it made plain that we receive at the Lords Table that food which nourisheth our souls to eternal life Answ. Because Bread and Wine and such ordinary food maintain the life of the body for many years together As therefore this perishing food maintains a perishing life so the meat which the Son of Man gives unto us in the Word and Sacrament nourisheth the soul to eternal life for it is not a food that perisheth but which indureth in us unto everlasting life Joh. 6.27 21. Quest. What reason have we to gather from the signs in the Sacrament that these several benefits are in it and by it as by an Ordinance of God bestowed upon us Answer Because God sets such familiar signs before our eyes for this purpose that we who are otheâ—wise weak to conceive of heavenly things may collect and gather what in this blessed Sacrament is done for the Soul by what we know by experience this our ordinary food doth for the Body Christ speaks and that in his Sacrament-Institutions earthly things to lead us and that in our own way to the understanding of things heavenly Joh. 3.12 22. Quest. Open this a little more fully Answ. It will be yet more clear by considering that as John the Baptist was a Prophet and more then a Prophet so the Sacraments are signs and more then signs that is they are appointed of God to be a means of conveying those heavenly things which they do represent unto us and of putting us into actual possession thereof 1 Cor. 10.16 12.13 yet not by any power in themselves but only by the working of the Holy Ghost and the blessing of Christ on his own Institution Act. 8.13 with ver 21. 23. Quest. Thus much for what we do receive in the Sacrament Declare now how we ought to receive it Answ. These five things Knowledge Desire Repentance Faith and Charity are things needful for a right and worthy receiving 24. Quest. What is that we ought to know when we come to Communicate in this Sacrament Answ. It is needful for us to know in general two things First our selves and our own estate that is that we are all by nature and in our selves vile and wretched creatures deserving nothing but death and damnation Secondly That there is no way to be saved but only by Christ and that therefore we come to the Word and Sacrament to receive him because we cannot be saved without him 25. Quest. In what manner must we know this Answ. We must know both these not sleightly but feelingly We should know our sin with such feeling and sorrow as a wounded man knows his wound who knows it as we say with a witness And we should know Christ with such feeling desiâ—e and joy as the wounded man knows the Surgion by whom he is to be cured whom he knows with another kind of knowledge then he doth an ordinary man In these two to wit the feeling knowledge of sin as the worst thing and of Christ as the best and only desirable thing consists the substance of saving Religion 26. Quest. Is there nothing else to be known Answ. Yes we should more particularly know in some measure the nature of a Sacrament and be able to discern what we have to do withall in the Lords Supper to wit not only with Bread and Wine but with the Body and Blood of Christ that we may not dishonour him nor indanger our selves by an unworthy medling with it 27. Quest. What is the next thing required in a worthy Receiver Answ. That which is the mark and fruit of the former knowledge and which shews the necessity of it that is Desire or an holy hungring and thirsting after that Bread and that
over-do their fault was to give over when they received Paul as an Angel of God even as Christ Jesus Gal. 4.14 O how far short do Ministers now come of Paul which makes us tremble to speak of these high things but yet the Gospel-Ministry being for substance common to them and him let none think it arrogance in us to mention them nor themselves discharg'd of imitating them More particularly that I may go on with the Text look on Ministers 1. As Labourers Do not think their Calling an idle Calling They are Husbandmen whose work is never ended yea Harvest-Labourers whose work is never easie yea such as labour for your souls a work of all other the hardest if it be done well and the happiest if it succeed well and to you the unhappiest if through your fault it succeed ill 2 Cor. 2.16 2. As those over you in the Lord Not as triumphing in their superiority but as trembling at their charge and rejoycing in the lowest condescentions to take you up and win you to Jesus Christ They are such as preach not themselves but Jesus Christ the Lord and themselves your servants for Jesus sake He spake reason that said There is but one servant in an house and that 's the Master for he must take care for all and take pains for all that every one may have what is fit and what is due so there is but one servant in the Congregation and that 's the Pastor who upon peril of his soul is to guard and guide the sheep and according to their several and various necessities to provide for them a painful and careful work I would Christians knew what conflicts conscientious and zealous Pastors have for their charge and how our God humbles us among them while we stand higher on our Watch-Toweâ— in beholding those horrible evils of one sort and another which we know not how to reform 2 Cor. 12.20 21. 3. As Admonishers of you and therefore suffer the words of exhâ—rtation make conscience of receiving and obeying admonition Remember that better is a poor and wise child then an old and foolish King that will no more be admonished and forget not what an high place an admonishing Abigail had in Davids heart 1 Sam. 25.32 See Prov 5.11 12 13. 29.1 In all these regards hold faithful Ministers in reputation Phil. 2.29 And that for their works sake wherein observe that he that honours any Minister for his work will honour every Minister that doth that work well though of poor parentage and presence though of meaner gifts and parts Great difference between Paul and Timothy yet he worketh the work of the Lord as I also do saith Paul therein we agree Let no man therefore despise him yea lastly though there be some failings and personal infirmities That great Luther had his faults and some of Gods servants suffered by his vehemency yet I often use to say saith Calvin Though Luther should call me Devil yet I shall give him that honour to account him an eminent servant of God It 's a great Antidote against faction to esteem Ministers for the right and proper reason that is for their works sake not for their wits sake That I may draw to a conclusion of this discourse Think not beloved Christians that it is out of an affectation of self-advancement that this estimation is thus urged we desire to speak the Apostles words with the Apostles spirit It is not that we should appear approved but that ye should do that which is honest though we be as Reprobates that is in mens account for otherwise I trust that ye shall know that we are not Reprobates It is not for our selves we plead as men and poor earthen vessels but for our Calling as Officers and that for your sakes We beseech you therefore again esteem Ministers very highly for you are concerned in it very deeply If you regard them not Remember how far the disesteem reacheth for our Saviour saith He that dâ—spiseth you despiseth me and he that despiseth me despiseth him that hath sent me He that offereth an affront to an Officer discharging his Office according to law offers an indignity to the King in whose name he executes his office and from whom he hath it And so they that offer abuse unto and put sleights upon Ministers discharging their Office according to the Gospel they offer a dishonour to him that is the Prince of the Kings of the Earth and that goes very high How is it that ye are not afraid For so far is Christ from suffering this to go unpunished that disestimation and contempt of the Ministry ends without repentance in deprivation desolation damnation 1. It is for this that people are deprived of the Gospel The Kingdom of God shall be taken from you saith our Saviour and to make that good Lo saith Paul we turn to the Gentiles And it 's a sad thing to them that know what it is to see Pauls face no more Act. 20.38 2. This ends in desolation mocking Gods Messengers dispising his words misusing his Prophets was the immediate fore-runner and reason of the Jews dismal destruction by the Chaldaeans And for the same reason worse came upon them after and is on them to this day even wrath to the utmost 1 Thess. 2.15 16. 3. This ends in that which ends not even in Damnation for How can a generation of Vipers escape the damnation of hell Mat. 23.33 yea How shall we escape though we be not such Vipers if we neglect so great salvation to wit as it is offered in the Gospel-Ministry Heb 2.3 O fear you that live under the droppings of Gods Ordinances lest by not caring for them as dispensed in Gods way the Heavens over you become Brass by taking away those over you whose doctrine drops as the rain and then the earth will be Iron your hearts will be Iron-hearts What hope of fruit without rain without husbandry or of heaven without fruit Luk. 3.8 9. But on the contrary If Ministers be esteemed for their work and for Him that sets them awork Then 1. God will be pleased for it is Christ himself that is received Luk. 10.16 and it must needs please the Father well that the Son is honoured Joh. 5.23 2. The Gospel will be continued for as the loss of first love causeth the Candlestick to be removed so where there is an estimation in love more light is vouchsafed When Philip was reverenced in Samaria Peter and John were sent after him And Christ himself went from those that were weary of him to those that waited for him the Salvation of God is sent to the Gentiles for they will hear it Act. 28.28 O ye Parents rob not your children of the light of the Gospel by your light account of it Mat. 22.5 3. As when Gods Kingdom is sleighted outward comforts are removed
hath so done those Priests are blameless because those works though servile in their nature yet were sacred in their end and application Such a work was the infirm mans carrying his bed on the Sabbath when Christ had healed him The bearing of burthens on that day for worldly lucre is one of the things that Nehemiah here contends against but that mans carrying his bed became a religious action by being an appurtenance of the Miracle and an open declaration to all men who on that day did more flock together of the grace and power of God by which he was cured under this head may be comprehended those bodily provisions that are truly needful and helpful for our more able and vigorous performance of religious duties or for the glory of God some other way 2. Works of necessity to wit real not feigned and present and apparent not possible only and which may be or not be To this we may refer the Disciples plucking and eating the ears of corn whom Christ excuseth because at that time they as David needed sustenance And add thereto the other plain instance of a Sheeps falling into a pit Matth. 12.11 which they that so quarrel'd with our Saviour made no scruple to pull out on the Sabbath day 3. Works of mercy as the healing of the woman bound by Satan Lo eighten years Luk. 13.15 16. A Saviour so merciful would not stand upon healing on the Sabbath day in a case so pitiful for The Sabbath is made for man Mar. 2.27 that is the rest of the Sabbath is to give place to mans relief And though God propound to us his example of rest on the seventh day for our resting yet we have his example of working also for mans benefit for saith Christ my Father worketh hitherto no Sabbath day excepted to wit in the preservation government and for the good of his Creatures Thus of the first thing belonging to a Sabbath to wit rest Secondly The thing further and chiefly required and which is intended in this rest is holiness Remember the Sabbath day to keep it holy wherein is contained 1. A reverent opinion of it to wit as the Lords holy and honourable day There will never be a good observation of it in our practise without an estimation of it in our judgement Men will not leave the world with which nature closeth nor close with God in those holy things which nature is opposite to and in the best too averse from I say they will not do this on a day and that every week which they care not for on which they see no divine character and in the service whereof they expect no divine blessing 2. A dear affection to it calling it a delight and loving to be in the spirit on that day Revel 1.10 No delight is the companion of contempt but Delight is so far from despising service that it doubleth it 3. An holy imploying of the rest and bestowing of our selves in the duties belonging to such a day This is well express'd in those considerable Articles of Ireland thus The first day of the week which is the Lords day is wholly to be dedicated to the service of God and therefore we are bound therein to rest from our common and daily business and mark what followeth to bestow that leisure upon holy exercises both publike and private Publike exercises are the principal In reference to which publike worship especially the Sabbath is as I conceive said to be a Sign that is an open deâ—laration Whose we are and whom we serve Jona 1.9 Act. 27.23 For it doth not follow from the word Sign that the weekly Sabbath is a typical Ceremony If it were so then it should be a sin to observe a Sabbath now since all Ceremonies end in Christ in whom notwithstanding the Christian Sabbath begins as to the day and by whom it is confirmed as it is a weekly day which the fourth Commandement requireth because he declareth that he came not to destroy the Law but to fulfill it It is not therefore a ceremonial sign any more then the signs in the Sacraments are ceremonial but rather a moral and real sign and demonstration how things stand between God and his people which will further appear by looking more narrowly into that place of Ezekiel where it is called a Sign for thus the Prophet expresseth it I gave them my Sabbaths to be a sign between me and them that they might know that I am the Lord that sanctifie them which words are also mentioned and applyed to the weekly Sabbath Exod. 31.13 15 16 17. When the Sabbath is said to be a sign the meaning is as some do most probably expound it that it is a document or an instructing Sign and that between God and his people me and you saith the Lord it teacheth and sheweth that which is common to us both to wit on my part that I am your Creator and Sanctifier on your part that you are a people by Me created and sanctified And that it is thus an instructing sign appears by the words following that ye may know as if the Lord had said Look on the Sabbath as a monument of the relation between me and you I would have you know and observe it so to be Upon a nearer view of the words it will be found a teaching sign of these three lessons 1. That God is the Lord that is that Lord who is the only true God Jer. 10.10 and that because he hath made the Heaven and the Earth v. 11 12. Which the observation of a Sabbath that is resting a seventh day every week in relation to six dayes work clearly holdeth forth for it is in imitation of that God who in six dayes made Heaven and Earth and rested the seventh who can be no other then the true God and Lord of all The second lesson is that this great Lord is the God of his Church or a God in Covenant with them for thus the Lord speaks I am the Lord your God Hallow my Sabbaths and they shall be a sign between me and you that ye may know and learn this lesson that I am your God for Why do they wait upon him a whole day every week but to shew that they own him as their God and that they believe he owns them as his people Hence the Scripture saith They sit before thee as my people and hear thy words The third lesson is that he is the Lord that sanctifieth them which may be understood two wayes 1. Of a sanctification to himself by a separation from the world so as to enjoy the priviledg of his Covenant and so the Scripture speaks Ye shall be holy to me for I the Lord am holy and have severed you from other people that ye should be mine Lev. 20.26 Exod. 33.16 2. And also of an internal renovation and sanctification in spirit and
Rom. 1.3 Unto this may be added that this day hath been ever of high account in the Christian Church Let every one saith Ignatius that holy Martyr that loveth Christ keep the Lords day holy the Queen and Supreme of all dayes Hierom saith Among all dayes this day hath the primacy or holds the preheminence This is the day saith he that the Lord hath made let us rejoyce and be glad in it If we celebrate our birth-dayes saith Chrysostom How much more is this day to be observed which if any shall call the Birth-day of all mankind he shall not erre therein for we were lost and are found were dead and are alive were Enemies and are reconciled But it is with spiritual honour that this day is to be honoured not with feasting profuse drinking of Wine much less with drunkenness and dancing c. Chrysost. Serm. de Eleemosyna I shall close up this with a later witness of the worth of the Sabbath yet not to be contemned it being the testimony of a very learned man and Martyr of Jesus Christ His words are these The Sabbath is the School-day wherein we are to come to the Lords School to be acquainted with the Lords law and will When therefore the Sabbath is so much commended in the Old Testament the Lords School is especially commended The Vniversity not of Plato or Aristotle but of the Omnipotent God is commended The knowledge of the Law and the understanding of the Covenant of God with Man is commended What was spoken therefore of the City of God we may apply to his Sabbath Glorious things are spoken of thee O thou day of God Nor is there any thing on Earth liker Heaven then the enjoyment and we may say the beat fiâ—al Vision of God on that day in those publike Ordinances and private Spiritual Exercises and Addresses unto which devout Christians devote themselves which may be confirmed unto us by this That the heavenly State and the weekly day of publique and private Worship go under one and the same name that is both are said to be a keeping of a Sabbath Heaven being in this here as that shall be in Heaven hereafter There followeth 4. The Judgements of God threatned against and inflicted upon Sabbath-profaners Here I shall make use of the Text in hand and Nehemiahs relation v. 18. which sheweth that their Sabbath-profanation was not only evil in them but was and they might fear it would be very evil to them The judgement described in this Scripture hath four sad things in it 1. It is hereditary As when a disease is hereditary and passeth from Father to child the pain of that disease is hereditary also so is it in this case Did nâ—t your Fathers do thus And where the sin is continued the judgement is entailed yea it is said further Did not God bring this evil upon us When there is a generation of Sabbath-breakers they pay for their Fathers sin and their own both together as it was in this long captivity And now they had cause to fear further judgement They being risen up in thâ—ir Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord toward Israel Numb 3â— 14 2. It is very harmful It is not only said this evill but all this evil for God chastiseth his people as their Congregation hath heard And they had heard besides what they heard at other times a little before these utmost miseries that the Lord for not hallowing the Sabbath would kindle a fire in the palaces of Jerusalem whâ—ch should burn seventy years together and not be quenched We find in former times how severe the sentence of God himself was upon him that did but gather sticks on the Sabbath day And about the same time when they greatly polluted the Lords Sabbaths he said He would pâ—wr forth his fury upon them to destroy them in the Wildernesse wherein there were mighty slaughters made of them but all that evill was little to all this evill Neh. 9.32.36 37. for the punishment of the iniquity of the daughter of my people saith the Prophet is greater then the punishment of the sin of Sodom that was overthrown in a moment And again Behold and see if there be any sorrow like my sorrow Godly Magistrates make laws for the holy observation of Gods holy day and ungodly Officers leave them unexecuted but the Supream Power will look to it and the highest God will animate his Laws by Executions which should make all of us fear and tremble and say If we rebell to day and Sabbath-breaking is Rebellion Ezek. 20.13 Exod. 16.28 God will be wroth to morrow Yea and that with the whole Congregation For 3. It is diffusive It spreads far Here is wrath Upon Israel Woe to him that commits Folly in Israel For that 's a people near to God and therefore should not be defiled So woe to him that brings trouble on Israel which Achan found for Israel is a people dear to God and therefore he would not have them to be wasted and consumed by those sins that send for general judgments An Ague is one thing the Pestilence another he that brings the Plague into a City may be an instrument of much mortality and misery Now Sabbath-pollutions are pestilential that is they destroy many and make havock in Israel They that set a City on fire are most mischievous persons to be an Incendiary is a name of infamy but Sabbath-breakers set the whole Nation on fire and for their sakes amongst other notorious and Israel-ruining sinners Zion is plowed as a field and Jerusalem becomes heaps for by reason of this sin God threatens such fury as shall consume his people and that he will accomplish his anger against them Ezek. 20.13 21. 4. It is cumulative that is profaning the Sabbath layes on more weight on those who are heavy laden with the bâ—râ—hen of judgement already For here it is said by them that had been very long in a very sad condition Ye bring mâ—re wrath upon Israel by profaning the Sabbath-day There 's never so much affliction but God can send more and being further provoked by this sin he will send more seven times more They that be in a prosperous estate should keep the Sabbath that they may keep well when it is well and they that be in an evil case should keep it to prevent their being in a worse The wrath of the King of Heaven is as the râ—aring of a Lyon and more wrath is as a more dreadful roaring the fore-runner of renting Judg. 14.5 with Hos. 13.8 In all this it is to be remembred that the fourth Commandement still continuing as there is now also a weekly Sabbath-day so there is a like Sabbath-danger we may not therefore shift or shake off the former threats and judgements as not belonging to these times
God should take away Sabbaths from us I doubt not but that in all good Christians the grief would prove the delight for no man is grieved to lose what he never lov'd nor took any pleasure in I say it is thus in all good and truly godly and especially greatly-godly persons for as the man is so is his delight No marvel if the men of the world say When will the Sabbath be gone No wonder if the holy and strict observation thereof be unto carnal people and persons that savour not the things of God like Saul's Armour to David they cannot tell how to go with or undergo matters of so spiritual a nature for they never prov'd them they were never us'd to such things But on the other side the same spiritual observation of the Lords-day unto a spiritual Christian is like Jonathâ—n's robe and his garments even his Sword his Bow and his Girdle to the same David which no doubt he us'd and wore with much delight they being great testimonies of Jonathan's singular love to him and signs and symbols of the Covenant made with him as also the Lords-Sabbath and the Ordinances thereof are great tokens of his speciâ—l love to us and a sign of his holy Covenant made with us Ezek. 20.12 O why should not the Lords-day be our delight Is there not full joy in fellowship with God the Father and with Jesus Christ in the Preaching and with the Preachers of the Gospel Is not Christ who is observed to appear on that day again and again to his Disciples after his Resurrection and is still in the Assemblies of the Saints and in the Ministry of his Servants I say Is not He the desire and the delight of all Nations And who is it that is the Comforter and solace of Saints but that holy Spirit with whom the Servants of God have much to do on that day in heavenly Meditations So that if the whole Trinity Father Son and Holy Ghost can minister any delight unto us then may we call the Sabbath a delight for therein God our Creator Redeemer and Sanctifier doth eminently appear and operate This is a day very useful and subservient to all the necessities of our souls If we be ignorant in any thing or in many things on this day we are all taught of God It 's a Soul-enlightning day If we be as we are Strangers in the Earth on this day we are most taught the way to our Countrey It 's a Soul-guiding day Psal. 73.17 24. If we hunger and thirst after Righteousness the spiritual Manna falls from Heaven and water comes out of that Rock which is Christ principally upon this day It 's a Soul-satisfying day If we languish under spiritual diseases or lie low under outward calamities on this day the Lord offereth Medicines in the Ministry for all our Maladies It 's a Soul-restoring-day Christ heals still on Sabbath-days And that I may once conclude could we be in the Spirit upon the Lords-day as we ought to be or as we might be for I do not mean extraordinarily as John was but having our hearts taken up with and heightned in the pure spiritual observation of it we might have then a fair sight yea a sweet sense of that unspeakably glorious Sabbath which right and real Saints shall shortly celebrate all-together in the heavenly Canaan where there remaineth a rest or the keeping of a Sabbath to the people of God Heb 4.9 The Second Part. CHAP. I. Of Family-Duties AFter the four Christian-duties spoken of in the fore-going part I shall now proceed to four other Family-duties the first whereof because Religion is rooted in knowledge may well be Family-Catechising I say Family-Catechising for I shall not here speak of Catechising in its general extent but only apply my self to it as it is a duty belonging to Christians in their several Families which godly Exercise I shall endeavour to assist and perswade unto by Texts of Scripture first and some Arguments and Motives after Texts of Scripture to prove Catechising in Families a duty It is not my purpose here to mention every Text of Scripture that gives strength to this necessary duty but shall content my self with the naming and with the opening of two Texts in the Old-Testament and one in the New The first in the Old Testament is Deut. 6.6 7. These words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up For the opening of this Scripture and the awakening of Conscience to a due consideration of it there comes to be considered in the first place Who it is that speaks in it even the Eternal God by his Servant Moses that was faithful in all his house Remember that it is He that saith Keep these words that I command thee this day But How must Parents keep them For to Parents and every Parent God here speaks and in answer to that question saith These words shall be in thine heaâ—t yet are they not only to be in the hearts of those that have Families but in their houses therefore it is added Thou shalt teach them thy children Nor was this a Ceremonial Pâ—ecept or a Commandement given peculiarly to the Jews for their assistance in the remembrance of the Law of God as their Phylacteries-fringes and fastning the Law to their door-posts but it was and is a moral and perpetual Precept binding us in Gospel-times as well as them and therefore the very same things that we read in this Text we find also in the New-Testament That is 1. That the Word of Christ must dwell in us which is all one with this here Let it be in thine heart And 2. That it must be in our houses also for Parents are required to bring up their children in the nurture and information of the Lord In obedience therefore to this standing Command they to whom God hath given children should say as the Psalmist doth Come ye children hearken to me I will teach you the fear of the Lord And when the children be come together the Spirit of God in the Text we have in hand teacheth in what manner they are to be taught saying Thou shalt teach them diligently and in the margent of our Bibles it is Thou shalt whet or sharpen which is well and plainly expressed in the Text by teaching diligently but yet the word in the Original doth more particularly note out a teaching by way of repetition and going over and over again as men do with Knives when they whet them that so as the Knife by such whetting is more keen and fit to cut so religious Instructions by often turning and returning them on the ears and tongues of children
that If two agree together on earth as touching any thing that they shall ask it shall be done for them in Heaven for where two or three are gathered together in my Name saith Christ there am I in the midst of them It 's true that as the words stand in the Context they have a respect to Church-discipline and are in their more particular Application a Confirmation of that but yet the words being general they are justly applyed to the religious meetings of Gods people in a generality As otherwhere therefore saith Calvin God promiseth to lend a gracious ear to the private prayers of every one of his Servants so here Christ adâ—rns and honours publike Prayers with a singular Promise that thereby he may more earnestly draw us to a regard of them which may appear because Christs speech is so large as that he saith touching any thing they shall ask so that he doth not appropriate the promise to that particular case which is there spoken to but extendeth it to any other thing which shall be presented to God according to his will in the united Petitions of his united Servants Hence I argue that if there be two or three more or fewer in a Family if they will challenge the benefit of this promise they must come together yea by this gracious promise they are call'd together to pray and seek God together for it is union in duty and particularly in Prayer that our Saviour in that Text and Promise doth allure and encourage us unto And what two or three are there who have any acquaintance with God that would be without more of God for want of coming and praying together the more to enjoy him The fourth Position Every dreadful threatning contains in it a real and a moving forbidding of that which will bring upon us the thing threatened Now the Scripture saith Pour out thy fury upon the Heathen that know thee not and the Families which call not upon thy Name who if they be not Heathens yet in that they are like Heathens Here it may be said and I shall grant it that the word Families in Scripture is an expression of Nations for at one time it was said to Abram In thee shall all the Families of the Earth be blessed and at another time all the Nations of the Earth but withall I add that it is an expression and description of Nations as they are distributed as all Nations are into Families and Housholds and so the curse lies as upon such Nations so on all Families not calling upon God as the subordinate bodies of those Nations yea therein it lies most heavily upon the whole Nations Object The Prophet Jeremiah speaks there of Idolaters that call not on the true God Answ. I deny not that but here let it be observ'd that the thing which the Prophet mentions is not the worshipping of false gods but the not-worshipping or the not-calling upon the true God which is a thing that not only â—eâ—thens are guilty of but bâ—d men in the Church also withal it is to be marked that he names Families and fixeth the curse on them under this title of not calling on the name of God If then other Families agâ—ee with them in their description that is that they do not know and own God in calling upon his Name let them consider whether they be not under the danger of this Imprecation I know there is a further reason of the Curse added in the conclusion that is because they eat devour and consume Jacob but yet the subjects of the curse are such as know not God and call not on his Name And this and opposing and oppressing the Servants of God go together not only out of the Church but in it I am loth to speak over-severely of Families wherein for want of Instruction and acquaintance with the necessity of such a duty Prayer is wanting but let all men mark when there is a persecution Whether Prayerless-Families be not the Persecuting-Families though all of them be not such In this the Scripture is clear which speaks of corrupt men in the Church just as Jeremy speaks of Heathens here describing them to be such as know not God for they say There is no God and that eat up Gods people as bread and call not upon the Lord so that the neglecting of all Religion set forth by calling on God and the hatred and opposition of godly men go together To conclude this What are the Housholds of Christians Are they not or should they not be Families fearing God And the fear of God with all a mans house and praying to God alway are joyned together as the casting off fear and restraining Prayer before God though ill applyed to Job elsewhere are Again Should not the particular Houshold of Christians be like the whole Household Housholds of faith And if they be so then surely they will be Praying-Familâ—es for trusting in God and pouring forth the heart before him go together From all this it followeth that calling on the Name of the Lord is not only that which putteth a difference between the Church and Heathens and between persons converted and unconverted but which we may observe at this day that which makes a remarkable difference between Housholders fearing God and acquainted with Religion and those that are not such I do not say that all that have Prayer in their Family are truly good but certâ—inly their goodness is very young and very immature that have it not and they have very much cause to inquire Whether they have any at all that care not to have it In such ways as these God calls upon us to call upon Him together with our Family Though it be not said in so many words that every Christian Housholder is to pray with his Houshold yet this is really said in Scripture that they are to glorifie God in their Families And that they are to serve God in their Families by performing that duty of Prayer wherein the whole service of God is held forth And that they should bless their Housholds and take the best course which is the course of Prayer with them to procure Gods blessing upon them If such things as these will not serve to make Housholders godly they will sure serve to make them inexcusable for their ungodliness As it will never serve to excuse the excess of intemperate and immodest men and women that God hath not told them how much they shall eat or what clothes they shall put on so neither will it serve to excuse their defects in Prayer or any other Christian duty that God hath not spoken particullarly and punctually of it for they ought to reverence the General Rules and as neer as may be to mould their carriage according to the mind of God and herein be like the Angels who do not only obey the precise
another place If thou wouldest know how great advantage ariseth from divine Scripture then diligently examine what a vast difference there is in thy heart and soul when thou standest in the Church and when thou art at a Play or standest in the Theatre It s the same soul and yet hâ—w well is it affected in the one place and how much corrupted in the other I am the more willing to recite these things that Christians may see in these sad dayes wherein so many slight Scriptures what a reverent and honourable account there was of them yea and of the reading of them by the most eminent men in ancient times Fourthly The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture for we may read their piety in the reading of it the Eunuch a man of so great authority under the Queen of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal. 119.72 Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal. 19.10 more valuable then their food yea then their necessary food Job 23.12 See what a Reader Joshua was though a Prince Josh. 8.34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already 〈◊〉 being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit 〈…〉 and that they that like it have that Spirit yea 〈…〉 it a clearer sign of grace to delight in reading 〈…〉 in hearing Sermons viz. in this respect 〈…〉 â—ermons there is a mixture of humane sufficiency and 〈◊〉 it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my fâ—lthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in thâ—t Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the