of worship on that day 2. It is more attended because a Sabbath is a day of rest and receding from worldly works that we may better apply our selves to divine Worship And though there be a necessary use of natural supports yet the fear of God wâ—ites Holiness to the Lord upon them and takes care they be so used that the Service of God may be better attended 3. It is more intended or performed with more power and vigour because our minds are or should be discharged of all those creature-cares and cogitations wherewith on other dayes on which though we leave the world a little yet we do not so take leave of it as on the Lords day our hearts use to be and that in the Worship of God encumbred and weakened yea besides this the private religious Exercises of that day both before and after the publike Service namely Meditation and Prayer make us come with better affections to it lay an ingagement upon us to stir up the grace of God in us when we are about it draw from God vertue in it and a blessing of Heaven upon it Of the third Commandement Because the Sabbath is a day appointed for the honour of God and the greatning of his Name in the publike Ordinances God is greatly to be feared in the Assembly of his Saints and to be had in reverence of all that are about him Hence it is that on the day of publik and solemn Assemblies that is on the Sabbath now the Lords day the Name of God 〈◊〉 most set up because by most and among most In the multitude of people is the Kings honour and then the multitude go to the House of God to the Temple to the Congregation wherein every one speaks of his glory Thus doth the fourth Commandement assist for the performance of the first Table 2. Of the Second Table To speak to every Commandement thereof would be too long It may suffice to say what all men may see and hear That is that on the weekly Lords day all sorts of persons are acquainted with their duty towards men by the instructions then especially delivered and are also stirred up thereunto by the Exhortations added And are or may be much furthered therein by the Repetition of Meditation and Prayer for a blessing upon such Instructions and Exhortation The fourth Commandement standeth in the middle as it were between the two Tables to be a Bond of Perfection and to link together Piety towards God and Charity towards men What is said of the Magistrate may be truly also said of the Sabbath He is and It is the Keeper of both the Tables Thus of the Commodity of the Christian Sabbath 3. The Commendation The Sabbath hath a preheminence above other dayes in regard of Gods Institution of it for each Sabbath is the Sabbath of the Lord our God and that makes it glorious in it self and hath the blessing of God annexed and assured to the observers of it And that as it maketh also for the advancement of it in it self so it giveth a reason why it should be precious to us yea the very largeness of the Law of the Sabbath and the Lords using so many words about it may shew as our weakness who need it so the weight of that Law and worth of that Day in asmuch as in a Law of Ten Words so much is said of this one Word and particular Precept It is observed out of the Hebrew Doctors That the Sabbath and the Precept against Idolatry each of these two is as weighty as all other the Commandements of the Law for confirmation whereof they add this The Sabbath is a sign between God and us for ever and that other place of Isaiah Blessed is the man that keepeth the Sabbath from polluting it Aynsworth Exod. 31.13 And sure that weekly day of our solemn appearing before our God ought to be honourable in our account That is a sign and assurance that we are Gods Covenant-people and peculiar treasure for therein lies our safety our glory and our felicity Who is it that desires not to be known by his attendants that he is Kings the Servant Well may we say also that 's a blessed and glorious day that makes the observers thereof blessed yea if by keeping the Sabbath from polluting it be insinuated or described a respect to all Religion even that also makes greatly for the honour of the Sabbath that godliness in the generaâ—ity is thereby set forth because thereby so much set forward It 's very observable that Gods people reckoning up in their miseries Gods mercies do mention as the chief thereof Gods Commandements and among those Laws and Commandements single out the Sabbath speaking thus honourably of it in reference to their Fathers And madest known unto them thy holy Sabbath as if there were an eminency in that above other Laws as indeed there is in this regard because as on Fairs and Markets men are furnished with commodities of all sorts so on this day principally all spiritual good things are offered with an invitation to the buying and for the enjoying of them and that good knowledge of God is more aboundantly dispensed whereby all other Commandements are better performed O How little is God known to them to whom no Sabbath is made known or that will not be made to know any Sabbath The reason whereof is because on that day of Rest and Religion there is an opportunity offered of the freest fullest and highest Communion with God without those interruptions that we have on other days by the crowding in of our earthly occasions yea and that into the inner chamber and closet of our hearts which is the retiring room wherein God is pleased to communicate himself abundantly to the faithful soul when all worldly things and thoughts are had out and dismissed for that day yea charged and as it were conjured not to disturb the intimate society of the Lord Jesus with the soul that hath found him and fastened on him Thus of the Sabbath in general As to the Christian Sabbath a great glory is put upon it in the Scripture-title it being called the Lords day and that name and title being continued and applyed unto it to this day The Lord Jesus hath put his own Name and stamp upon it It is the day of that Lord who is the Prince of the Kings of the Earth Rev. 1.5 Of the Jews Sabbath and of our Lords day there is as St. Austin speaks one and the same Lord but now is the Lords-day prefer'd before that Sabbath as the same Father speaks by the faith of the Resurrection Unto this Resurrection day is that honour given to have this said of it Thou art my Son this day have I begotten thee Act. 13.33 For by his Resurrection on that day he was manifestly and mightily declared to be the only-begotten Son of God
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
the end of the world a weekly Sabbath If any ask and would know further What need there is of it The answer may be 1. That the Lord hath need of it that the work of Creation and Redemption may be remembred and our Creator and Redeemer publiquely and solemnly served and glorified 2. That man hath need of it for the Sabbath was made for man that is both for his spiritual and corporal good It was not without need that God made the Sabbath either for himself or for us Indeed but one thing is needful and that is to sit at Christs feet and hear his Word as it ought to be heard Which though it may be done other dayes yet not so fully and hopefully as on that day when all other things are laid aside to apply our selves wholly to the concernments of our Souls On other dayes there is more of Martha that is the world is mixt and is a partner but on this day with Mary we choose if we have Maries grace the good part and provide to attend upon the Lord without distraction On other dayes our hearts like the Jews garments hang loose on this day if we mind our duty we gird up the loins of our mind and so may run as Elijah before Ahab when he had girded up his loins the way of Gods Commandements 1 King 18.46 Psal. 119.32 On other dayes the Moon is between us and the Sun I mean earthly and sublunary things stand between us and the Sun of Righteousness whereby there is an Eclipse that we can not so fully enjoy him but now on the Lords day if we be Christians we should if wise we will if good and faithful we shall tread the Moon under our feet and as in Solomon's Royal and Incomparable Throne the footstool was of gold so being taken up on that Ascension-day to Mount Tabor we shall make the most golden world our foot-stool and the necessary supports thereof like Zacheus his Sycomore-tree helps being under us to see Jesus the better that having a full view of him and fellowship with him of his fulness we may receive grace for grace Some men talk of an every-dayes Sabbath but as to make every man a Magistrate is to take away Magistracy and to let every man be a Minister is to take away the Ministry so to make every day a Sabbath is to say No day shall be a Sabbath They may call every day a Sabbath because we are to rest and abstain from sin every day but herein they deceive themselves in that they do not consider that on the Sabbath day we must not only abstain from sinful things albeit then we should abhor them most but from those things that are not sinful on other dayes but lawful and needful and which it is a sin not to look after as the works of our ordinary Callings for look how a Subject that is called to wait on his Prince is not only to leave his good Fellows and that loose and vain company which he ought alwayes to separate himself from but also his Wife Children whole Family and all his domestick affairs which out of this case and when there is no such Call it is his sin to be unnecessarily absent from and his duty to abide with and take care of and so when our Lord calls us to wait on him a whole day together as he doth on the Lords day all other things are for that time to be laid aside save only those which our Lord alloweth us though at other times lawful and necessary When two good things are to be done and both cannot be done our reason will tell us that it is necessary for that time to leave the less and apply our selves to the greater which being well considered will amount to this that it is necessary that these earthly things should be for a convenient time with-drawn from that is that there should be a weekly Sabbath for that 's the most convenient time to give up our selves intirely to those things that ought to be highest in our account to wit the honour and service of our God and the salvation of our souls It 's a poor plea to say I must needs go see my Ground when God calls to his Supper but it 's a good pleading of necessity to say I must needs goe see my God Psal. 63.2 Now whereas on working dayes the world doth as it were cover our faces with a vail and cast dust on the divine Glass on the Lords day by laying aside earthly things and thoughts the covering is put away from our face as from Moses face when he left all to appear before the Lord that we may see the King in his glory yea so see him as to become glorious our selves with that sight For we all to wit who by admirable grace have received the Spirit of God with open face beholding as in a glass the glory of God are transformed into the same Image from glory to glory 2 Cor. 3.18 2. The Commodity of the Christian Sabbath What is said of Godliness may be said of the Day of God which is the Nurse of Godliness that it is profitable to all things I mean being spiritually observed for otherwise the bodily exercise profiteth little The weekly Sabbath like the Vine whose Wine cheareth God and Man yeeldeth much assistance for the performance of the duties of the first and second Table 1. Of the First Table Of the first Commandement for therein is an acknowledgement of God our Creator as the only true God maker of Heaven and Earth in the proportion of time that is in observing a Sabbath every seventh day after our six dayes work And an acknowledgement also of God our Saviour in our particular Sabbath-day in these Gospel times That of the Prophet is very observable They have hid their eyes from my Sabbaths that is they slight them as Hos. 8.12 And what followeth And I am profaned among them that is dishonoured accounted as nought among them as if I were not a God Dutch Annot. Of the Second Commandement Because the Worship of God required in that Commandement is on that day most improved and heightened As being 1. More extended because all both Superiours and those under them and within their Gates are then to wait on God in the way of his Worship Hence it is conceiv'd that whereas these two Ye shall fear every Man his Mother and his Father and shall keep my Sabbaths are joyned together the reason thereof may be this because Fathers and Mothers and Governours to whom the fourth Commandement is directed not only but eminently are to see that their Children and Servants keep the Lords Sabbaths and Children and Servants should so far fear and reverence them as herein to be ruled by them and so there will be a general appearing to do homage to God which is one improvement
but rather consider that Whatsoever things were written or acts of divine Justice recorded aforetime were written for our learning and all those things that which befel the transgressors of the Law of the Ten Commandements in former ages of the World happened to them as Types that is they are our examples and warnings and plainly lay before us what we also must expect to suffer if we do as they did even we upon whom the ends of the world are come for like sin like judgement Nor can any just reason be given why judgements of old for the breach of the fourth Commandement should not be our admonitions as well as those for the breach of the second Commandement which Paul mentioneth because there is not only much of that which is positive and not so clearly natural belonging to the second as well as to the fourth Commandement but also it is evident that as the second Precept for the way of Religion so the fourth for the Day is written among the Ten words of the Moral and ever-abiding Law of God with the finger of God himself Exâ—d 31.18 That which remaineth to incite to Sabbath-sanctity is 5. The blessing and promises of God annâ—xed and assured to that Day and the Observers therâ—of It is said in the Commandâ—ment The Lord blessâ—d the Sabbath day It 's true that he blessed that seventh day whereon he rested but not as a Seventh day but as a Sabbath day and so the blessing is entailed as it were and passeth from the Jews Sabbath on the Christian Sabbath Now what is the meaning of this blessing but that it was Gods mind that it should be honourable and glorious amongst and have singular priviledge preheminency above other days for which end therefore he sanctified it that is set it apart to be wholly consecrated to Him and to his holy Service In which way it is not only lift up and honored above other dayes and so a blessed day but is a blessed day also to the people of God by the use and benefit of his Ordinances Psal. 65.4 wherein a blessedness is laid up In regard of this Prerogative of the day of Rest and Holiness a Christian seeing that day approach hath great cause to say with an holy chearfulness Come in thou blessed of the Lord And they that appear before God on that day to receive soul-sustenance from him may say within themselves as David's servants that sought bodily relief Let us now find favour in thine eyes for we are come in a good day in the Lords great Feast-day wherein they of his Family even the whole Houshold of Faith are abundantly satisfied with the fatness of his house and are made to drink of the river of his pleasures It 's a day wherein we may be spiritually enriched for it is a blessed day the blessing of the Lord maketh rich It is a day wherein the people of God meeting and being united together in his service God commandeth the blessing Psal. 133.3 And wherein from our great Lord and head glorious high Priest the Oyl of Grace runs down abundantly as Aarons Oyl sometimes did to the very skirts that is to the very lowest of his true Members to make them joyful for it is the Oyl of gladness Psal. 45.7 and as the dew of Hermon to make them fruitful Psal. 133.1 2 3. The preâ—ious promises inviting to and incouraging in the Sanctification of the Sabbath are presented to us from the mouth of the Lord by the Prophet Isaiah chap. 58.13 14. which Text of Scripture is so often made use of in this argument of the Sabbath that I cannot leave it though I have spoken much more then I thought to have done already without looking a little into it For which purpose I shall 1. Speak something to both the verses in general 2. And something to that Sabbath-Piety described v. 13.3 And then come to the Sabbath-promises v. 14. 1. Of the Text in general Wherein two things lie in the way to hinder the use that divers godly and learned Writers have made of it for establishing the Lords Sabbath-day now the Lords day 1. Some hold that the Sabbath is here named by way of allusion and by a Synechdoche and that the thing intended and designed in that description v. 13. and so in the promise v. 14. is to take men off from their own wits and wayes and to stir them up to obedience and holiness in the whole course of their lives And the truth is that in the Sabbath all Religion is wrapt up for God is eminently acknowledged worshipped professed and praised as the three first Commandements require upon that day And all other Commandements are better observed by the good knowledge of God dispensed and dispersed then especially in the Ministry of the Word acquainting men with their duties towards God and Man But we may not mistake here for albeit it be supposed that all Religion is spoken to yet it doth not follow from thence that the Sabbath day in the setting forth whereof the Text is so full is to be excluded nay rather it is thereby the better established As when a Father takes order in his last Will that his Son shall go to the University his meaning is that his Son shall be a Scholar but withall his mind is that he shall go to the University because that 's the way to make him a Scholar and therefore he expresseth nothing but that for that contains the other So it is here We may observe casting our eye upon this whole chapter that as in the former part of it the Prophet shewed their Religion was not to be placed in fasting so here he declareth that the observation of the Sabbath is not to be placed in resting to which the Jews used to ascribe so much but in the spiritual sanctification of that rest which indeed hath and ought to have an influence and to extend its vertue into our whole life to make it the more holy But now mark that as the Prophet before in his Doctrine of a Fast and his disciplining of their Fast did not exclude the day of their Fast and the observation thereof but saith plainly In the day of your Fast v. 3. so neither doth he here where he delivereth the doctrine of the Sabbath shut out the day of the Sabbath but only sheweth that the Rest and leisure of that day is to be bestowed in spiritual things appertaining to the substance and tending to the furtherance of true Religion 2. Some others may say that if the Text to be understood of the weekly Sabbath yet it speaks to the Jews only not to us and of their day not of ours Unto which it may suffice to say that as the fourth Commandement belongs to us as well as to Jews and the holy observation required there belongs to us in regard of our Sabbath as well as to them in regard of
afterwards being grown up and come to discover their dispositions reading Scripture hath been laid aside Catechising shaken off Noting Sermons neglected the vain fashions of the world followed and so the upshot and conclusion is the living of a dull worldly life with little sense of Religion and losing that acquaintance with God which they seemed to have or which it was hoped they would have had The Lord open the eyes of such and Blessed be God there are divers young ones that are not such After all this I shall say and may truly say with the Apostle I write not these things to shame you or as if I thought there were not the like or greater cause of complaint in other places but I write them as to my beloved Sons and Daughters to warn you and to stir up both my self and you that it may be yet better by our making the best use we can of the little and uncertain remainder of time of our being together as Pastor and People I gladly pass from this which is displeasing to me but I thought needful for you to affect you with your estate that you might never rest till you be in a good estate And come now to the third and more comfortable thing which is matter of Praising God whereof there is much and that Not only because I hope and know that the great God without whom Ministers can do nothing are nothing hath been pleas'd to make my Ministry profitable to divers neighbouring Parishes at my first coming hither less provided for but especially for the good effect of it among you of this Congregation The same Lord of the Harvest that hath brought I may say laborious preaching into this place where there was so little so long time before hath blessed it here also so far as that I doubt not divers are gone to Heaven that have enjoyed it and are going thither who now enjoy it Not so many God knows as were to be wished but so many as that it sufficiently appeareth that God had a gracious work to do when he sent his Word hither upon the souls of poor people in this place I shall not here forget that which may confirm what I have said and be a sign of the hearty entertainment of the Gospel which is That you did so generally lovingly and earnestly desire my return unto you after I had been for some longer time absent and when I was much desired otherwhere This new Invitation I took as a second Call and a new encouragement to settle with you and therefore forsaking all other I have kept my self or rather God hath kept me only unto you to spend and be spent for you Here also I do with comfort remember your greater respect to the Lords-day more knowledge of and preparation for the Lords-Supper then is to be found in every place where the Word hath been together with some more reverence of the presence and service of God in the publike Assembly you do not use to over-run the blessing as divers that make it a common but it is a very profane custom to go away before the Blessing be pronounced but abide the whole time of divine Service Jacob said I will not let thee go from me They do well that say and resolve Lord I will not go from thee before thou blesse me But amongst and above divers other things there is great cause of blessing God for your constancy in attending Gods Word and Ordinances in the late Erroneous and Congregation-scattering times wherein so many Christians have lamentably and fearfully faln from the truth and wayes of God from whom I know you have not wanted tentations to depart with them upon the pretence of greater light and more holiness from that written Word of God which they that leave or cross and contemn have no morning-light in them and with a reverend and unfained respect whereunto the greatest godliness and holiness is ever-joyned for it is a doctrine according to godliness that is which requires true godliness and stirs up and brings men thereunto But by such tentations many have departed To that God be glory who is able to keep you and hath kept you from so falling Jude v. 24 25. I have little more to say O that I could take off some of that which I have said that is all former Complaints by seeing that done at last which hath not been done at first I mean by seeing those that have lien in ignorance become at length knowing Christians those that have been worldly minded spiritual Christians those that have been loose and given to drinking sober Christians and those who have been only sober truly godly Christians O that they that are old too like Nicodemus that dreamed of entring into his Mothers womb again might be so far awakened and enlightened as to enter as it were into the womb of the Church and know experimentally what the great mystery of Regeneration means by having Christ through the travail of the Ministery formed in them to the glory of God the sealing of the Ministry and the salvation of their pretious Souls in the day of Jesus Christ unto which they do so much hasten and for which they must prepare now or perish then And to speak yet again O that you that are younger would make conscience of remembring your Creator in the dayes of your youth and make it your business to grow in grace as you grow in years not being ever the elder the lower but the taller Christian It 's a miserable thing when a young man grows in nothing but in height or in hair O how that grows in these dissolute dayes or in strength or in wit without having the wit to grow in the knowledge and fear of God I say this is a miserable and most dangerous thing for young men may die as well as old if the Tower of Siloe fall it kills the youngest on whom it falls as well as the oldest In those lead-mines wherein many of you labour how many younger and stronger men have perished on a sudden Now if they that dye whether they be old or young do not live in Jesus while they live how shall they die in Jesus when they die and then how shall they live with him when they are dead And Is it your mind that the Lord Jesus should be in one place and you when you are dead and may die to morrow in another and that a contrary place He in glory and you in torment and that for evermore Beloved I am perswaded better things of you and pray for better things in you even things that accompany Salvation though because I would have you to hear I thus speak I shall speak but once more and I hope they that hear worst will hear me Are you sure there is an Heaven Do you believe there is an Hell Do you know the Soul is Immortal and never dieth as the
blessedness pronounced to wit as it is together with hearing a means of keeping And this we see God made to be the way to the Eunuchs blessedness The reading Eunuch that could not at first see Christ in the Scripture he read yet saw so much by the help of Philip whom God sent to him when he was reading that he believed with all his heart and came to Jesus by Baptism unto eternal life for believing and blessedness comming to Christ and life go together Luk. 1.45 Joh. 5.40 20.31 After these reasons of reading Scripture I shall proceed to the answering of some Objections the first whereof concerns those that are higher the other such as are meaner and lower Object 1. Men that have their heads and hands full of business may perhaps plead that they have no time to read Scripture in regard of their many and pressing imployments Answ. 1. They who frame this Objection had need to take heed that it be not made a protection for omitting Prayer also and so letting pass some dayes without having any thing to do with God such may know that it is to be but peny-wise to be so thrifty of time for worldly business as to have no leisure to look up to God If they did reâ—d Scripture well they would find such good Husbandâ—y put under the head of Vanity for Except the Lord build the House keep the City and so carry on and prosper mens affairs it is in vain to rise early to sit up late or to bestow a mans labour in them A man had better gain some time from his sleep then to have no time for the service of God and to leave some business undone then to have all ill-done or to be undone because he prospers so well without God Prov. 1.32 2. I answer That although Christians will find it both profitable and needful to set apart certain times and that ordinarily every day for reading Scripture lest there be a loss of the duty for want of an appointed time to do it in yet I shall not prescribe any particular time nor how much of Scripture any should read at that time the division of the Scriptures into Chapters will help that way but that which I press as necessary is the thing it self and that every Christian be a serious Reader of Scripture I deny not but some are so hurryed with the necessary occasions of their Calling that it is not easie for them to have a time perhaps in a whole day to read a Chapter I mean to have a time at times and on some days but yet at other times they may and by enjoying a freer opportunity make themselves and their souls some recompenâ—e in regard of former omissions which I advise them to do and withal wish them to remember that it is as hath been said the mark of a blessed man to meditate in Gods Word day and night and that David that was still taken up with the persecutions of a King that is of Saul or with the imployments of a King when he was King himself and a man of War also yet was very much in the meditation of the Law of God yea it was his meditation all the day that is he took all occasions to exercise his thoughts in it reading it no doubt as Kings were commanded to do Deut. 17.19 and then reading it in his heart in his recurrent meditations according to all opportunities There is but one thing that hinders Davids imitation and the following of so good an example and that is the want of Davids affection which breathes and breaks out in this holy exclamation O how I love thy Law and thence follows his meditation all the day Love desires union and longs to be much with the thing loved Gods great complaint is I have written to him the great things of my Law but they were counted as a strange thing Divers now a dayes look strangely upon Scripture their countenance as it is said of Laban in regard of Jacob is not towards it as it was yesterday and the day before but would they claim kindred of it and say unto Wisdom thou art my Sister and to Vnderstanding thou art my Kinswoman and so grow into an holy familiarity with it ther as neer kinred love to look much one upon another so would they look often and with delight into the Book of God and by the frequent reading of it supply themselves with the matter of that heavenly meditation which the Scripture marks in and makes the marks of the choisest servants of God I come now to the Objections of the other sort and which ordinary people use to make to whom I do especially direct this discourse Object 2. We hear the Scriptures râ—ad in the Congregation and may not that suffice for us who must of necessity follow our Callings that we may live in the world Answ. 1. We cannot but think that the Eunuch coming to Jerusalem to worship Act. 7 27. heard the Scriptures read there that being one part of the service performed at their Feasts as is expresly declared at the Feast of the Passover when it is said that Hezekiah spake comfoâ—tably to the Levites that taught the good knowledge of God In which teaching reading is presupposed for we find it express'd otherwhere and namely that in the Feast of Trumpets the Law was brought before the Congregation and was read from the morning until the mid-day And it is more like it was read at the Feast of Pentecost to which the Eunuch came because in that Feast they remembred the singular benefits of the Lords giving of the Law in Mâ—unt Sinai unto them at that very time and their freedom from the cruel Laws of the Egyptians under which they had lived before But though the Law were thus read and heard read in publick yet a good man though a great man is not content to sit and hear the Word read in the Congregation which is I grant a great duty Neh. 8.3 but he reads also in private yea the Eunuch returning from the Feast and the Reading there reads also sitting in his Charet and Philip is sent to joyn himself to the reading-Charet Answ. 2. As for those that say They are imployed all the week in worldly business they ought to know that they have so much the more need to read Scripture that in the crowd of earthly cares and concernments they may not lose their God and their Souls It 's true that ruder people are ready to resolve that it is to be left to Ministers and Monks as Chrysostom relates their words to read Scripture I have wife and children and houshold care sayes one and another why do you press me to read it Now it 's true that it doth most and very highly concern Ministers to read Scripture And that not only for guarding themselves against those Errors which men
prepossessed with the Word of Christ dwelling riâ—hly in you in all wisdom that is not only richly but rightly and in the true sense and meaning of it there may be no room for the contradictions of subtile and seducing men but such a resolute retaining of the Truth of God as may render you capable however it go with us in this Land or in this World of that heart-securing promise Because thou hast kept the Word of my patience I will keep thee from the hour of tentation that is either from being in it or from being hurt by it unto which I add that which followeth Behold I come quickly hold that fast which thou hast that no man take thy Crown Revel 3.10 11. Finally Remember that the Word of God is the food wherewith all Saints are fed both Men and Angels for even the Angels desire and stoop low to look into it 1 Pet. 1.12 and a Table is as it were spread for them in the Church by which the manifold wisdom of God is known unto them Take therefore every day some part of this heavenly Manna this Angels food to support you in the Wilderness of this World till you come to eat it new as our Saviour saith of the Sacrament that is in a new and glorious manner to partake in the life that is held out in it in the heavenly Canaan CHAP. II. Instructions for a profitable Receiving of the Lords Supper I Now come to the second thing that is Plain Instructions for a reverent and profitable receiving of the Sacrament of the Lords Supper It may perhaps seem much to some that I should be so sollicitous about this Ordinance and therefore for their satisfaction and the confirmation of the duty of Sacrament-preparation I shall give account of it in the ensuing reasons First Preparation to the Lords Supper is to be stood upon because it is very needful and suitable to the care of the Church of God in ancient and purer times that they who have not at all as yet received that Sacrament should give an account of their knowledge and faith before they receive it for though a necessary fundamental and more remote right thereunto be presupposed in their Baptism yet because they themselves were then uncapable of making any promise and profession in their own persons therefore their clear full and next right to partake in the Lords Supper ariseth from their declaration with their own mouths of their knowledge of consent unto and true purpose to perform what their Baptism bindeth them unto or was then promised by others in their behalf Without this though I grant it may be in several wayes required and performed how shall their fitness for this Ordinance we speak of be discerned or the Church whereof they are Members and with which they are to communicate be so well satisfied But in this it being learnedly and largely spoken to by others I shall not need to move any further This only I add that for the help of the weaker sort of those of whom I here speak to give a reason of their faith and fitness for the Lord Table I have composed these ensuing Directions Secondly Another reason may be taken from the weight that the Scripture lays on this work of Sacrament-preparation in 1 Cor. 11.27 28 29 30. Where may be noted first a precise Precept for Examination Let a man examine and so and not otherwise let him eat of that Bread and drink of that Cup which shews that a special distinct Preparation is required for that Bread and that Cup that is that distinct Ordinance Secondly This command is charged upon the Conscience by laying before the Unworthy Communicant two heart-affecting and affrighting things 1. On the one side the greatest sin and the most horrible guilt For whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Bloud of the Lord. How high is that Lord How dreadful therefore is that Guilt 2. On the other side there 's the greatest danger and saddest doom For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords Body that is eternal damnation without repentance and temporal judgement though that be prevented For this cause many are weak and sickly among you and many sleep Thus is that great Precept of Examination before Sacrament-participation environed as it were on both hands that it may be more effectually guarded against all gain-sayers urged on all Communicants and observed by all Christians to strike into their hearts a reverence of that Ordinance Here I do not deny but there are the same things for substance set before us in regard of the hearing of the Word whilest it is said He that believeth not shall be damned Mar. 16.16 and he that heareth and lets it slip shall not escape Heb. 2.1 2 3. and therefore People had need not only to hear but to take heed how they hear and prepare for it Eccles 5.1 But yet I do not find that so much is spoken all at once and so fully spoken and so fearfully spoken concerning mis-hearing only as concerning this mis-receiving the reason whereof may be as I humbly conceive because in unworthy partaking of the Lords Supper there is a cumulative abuse or a double sin that is not only the Sacrament is abused but that Word of God also is contemned which makes it a Sacrament as also because the Body and Bloud of Christ though offered also in the Word yet are not in such a manner presented as in the Lords Supper as will further appear in the next reason Mean while to close up this Christians may consider that when God is pleas'd to speak more plainly precisely distinctly more fully and dreadfully then he justly expects that what he saith should affect us more and be of more effect with us Read Jer. 25.30 Amos 3.6.8 Deut. 1.42 43. with Numb 14.41 to the end Thirdly A serious Preparation proper to the Sacrament of the Body and Bloud of our Lord Jesus Christ is the rather urged because the same thing that is Christ with all his benefits is offered unto us in a different way in the Word and Sacrament which makes it a distinct Ordinance and so imposeth a peculiar preparation for it which I do not at all speak to set one Ordinance of God against another or to lessen the reverence of the Word Preached which is that great Ordinance of God whereby men are converted and sayed or to give way to an unprepared coming to the Word which I fear is the fault of many who seem to come with high reverence to the Sacrament but what I say is only to put Christians in mind that every distinct Ordinance of God is to have its due and distinct respect and therefore that there is some other and further good frame of heart to be endeavoured when the Sacrament is to
Cup For None are invited but the thirsty None can be thirsty but the knowing and None can know the gift of God but they will thirst and seek after it and in that way there is a promise they shall have it Joh. 4.10 28. Quest. What else is required of us when we come to the Lords Table Answ. Another and a special thing is Repentance For every sinner coming to the Lords Supper in his sin pollutes unto himself the Lords holy Table and provokes the Lord to abhor and plague him by that Sacrament-service wherein he expects he should approve and bless him 1 Cor. 11.29 30 31 32. 29. Quest. By what mâ—ans or in what way may this Repentance be attained Answ. By seeing what and how great our offences are by the Law and whom and how gracious a God we have offended by the Gospel whereupon ariseth through the grace of God for Repentance is his grant a true trouble and grief of heart for so great offences committed against so gracious a God look'd upon with the eye of faith which together with a real purpose of amendment for time to come is the sum of true Repentance 30. Quest. How shall I know that I do truly and in an acceptable measure mourn for my sin Answ. By three things First If I grieve for sin as I use to do for an outward cross or some lamentable loss Secondly if when I cannot reach that sorrow that I find in my self in outward afflictions I mourn over the hardness of my heart and am sorry that I can be no more sorrowful Thirdly if there be such a measure of sorrow as makes Christ precious and sin odious 31. Quest. How shall I know whether I do really and stedfastly purpose amendment of life Answ. I may know by this that I have stedfastly purposed to turn to God before the Sacrament if no perswasion be able to draw me away from God after the Sacrament or if there be any failing I find it to be extreamly bitter 32. Quest. What is further required in us when we come to partake in the Lords Supper Answ. A chief thing required is that excellent and necessary grace of Faith whereby being able upon good grounds to apply unto our selves the writing and promises of Gods Word summed up in Christ we may boldly come and take the Sacrament which is the Seal of the Promises that thereby we may be further assured and possessed of all the good things which God hath promised 33. Quest. What marks are there of this faith Answ. Faith when it is exercised about Gods Ordinances works in the Believer First a longing after them Secondly a purifying of the heart that he may be fit for them Thirdly a great rejoycing in them 34. Quest. Is there yet any other thing required that the Sacrament may be worthily received Answ. In regard of men there must be Charity that as we meet together in one House and at one Table and eat together of one Bread and Body and drink together into one Spirit so we may be all united together in love yea be of one heart and soul Act. 4.32 35. Quest. What special mark is there of this charity Answ. Prayer for all shews love to all In particular for those who have wronged us formerly it will be great proof of our love if when we come to the Sacrament we can pray for them heartily 36. Quest. What necessity is there of making it such a business to prepare for this Sacrament Answ. Because they who through neglect of Preparation eat and drink unworthily eat and drink judgement and without repentance damnation unto themselves 1 Cor. 11.29 And preparation is better then damnation 37. Quest. But what on the other side shall men gain by it if they do thus religiously prepare themselves Answ. Who so eateth the Flesh and drinketh the Bloud of the Son of God as in a spiritual manner every worthy and well-pâ—epared Receiver doth he shall have yea he hath that which every man so much desires to have even eternal life Joh. 6.54 CHAP. III. Of the Estimation due to the Ministers of Christ. COnsidering the great dishonour that hath been poured upon Ministers of late I mean not only a rude reproach of their Persons such as there hath ever been by profane men but a deliberate and studied contempt both of their Persons and their Calling not only vomitted as it was wont to be out of the Tavern or Alehouse but vented from the Pulpit and Press and that by men professing godliness there will therefore be need enough after I have spoken of the Word and Sacrament to write something to reduce and compose the mindes of Christians to that reverence that is due to the Lords Officers who are by his appointment and authority to preach the Word administer the Sacraments and generally the persons to whom the dispensation of Church-Ordinances is committed For which purpose my work shall be only to open and treat upon one Text of Scripture which fully and powerfully sets forth the honour due from the people of God unto the Ministry and in special such as labour amongst them The Text is 1 Thâ—ss 5 12 13 And we beseech you Brethren to know them which labour amongst you and are over you in the Lord and admonish you And to esteem them very highly in love for their works sake In which words we have set down both Ministers office and Peoples duty The Office of Ministers is described and set forth in three things 1. They are such as labour which is principally in the Word and Doctrine 2. They are over the people of God that is it is their office to rule over them to wit in the Lord which shews that it is by authoâ—ity from the Lord and that it must be accoâ—ding to Gods Word and Will unto which all their ruling power whether in Doctrine or Discipline is to be conformed and thereunto to be confined 3. They are to admonish to wit for the better speeding of their work in the two former parts of their office that is Preaching and Ruling For 1. Teaching shews the right and the good way and then admonition is as a goad and a nail to hasten the Travellour and fasten the Truth in the heart of the Hearer Teaching informs and Admonition forms the minds and manners of the people of God to what is taught them from God 2. Ruling chargeth and presseth upon People the command of Christ with presenting and inflicting if there be a necessity of it Church-censures Now in this case admonition is of use to prevent rigor as Parents warnings are to prevent correction or to sweeten severity if it be not prevented by letting men know the good and gain that is in it as the sweet words of parents
It 's an honor to have Patients and Clients and hearers 1 King 4.34 10.3 This address to Ministers may be 1. for counsel instruction and resolution because Gâ—d gives Pastors to feed with knowledge and understanding and people should seek the Law at their mouth Thus did the woman of Samaria when she perceived Christ was a Prophet Joh. 4.19 20. Thus were the Apostles sought when Châ—istians dissenâ—ed Act. 15.2 And thus Paul was written unto by the Corinthians 1 Cor. 7.1 2. For comfort so did the Elders of Samaria come to Elisha his house when the famine was so extream in Samaria and sate with him no doubt to hear what comfort he could give them And this is an honour to be looked upon as one of a thousand Job 33.23 as one that hath the tongue of the learned to know how to speak a word in season to the weary soul Isai. 50.4 3. For Prayer Jam. 5.15 as they did to Isaiah that he might midwife them as it were when they knew not what in the world to do nor was there any strength to bring forth This is an honour to be esteemed Masters of requests such as Ministers are or ought to be Gen. 20.7 Isa 62.6 7. Ezek. 14.14 4. In yielding obedience and being subject to them in the Lord This God expresly requireth Heb. 13.7 1 Cor. 16.16 And not to hear obediently is to despise He that despiseth you saith Christ to wit in not hearing despiseth me If Ministers speak not according to the Word nor they nor an Angel from Heaven is to be esteemed and obeyed but if they give commandements by the Lord Jesus then he that despiseth despiseth not man but God It was a great Kings great unhappiness and sin that he humbled not hâ—mself before Jeremiah the Prophet speaking from the mouth of the Lord How much better did they that so obeyed the words of the Lord delivered by a man of God even when they had gathered an Army of an hundred and fourscore thousand chosen men and that to regain a Kingdom as utterly to desist fâ—om that design I grant such Messages were extraordinary but Gods Word is Gods Word still 5. In incouraging and câ—mforting them as Hezekiah did the Levites 2 Chron. 30.22 And godly men Paul Col. 4.11 This is done more particularly 1. By a Christian receiving and entertaining of them as there is occasion with gladness such receiving and holding in reputation go together Phil. 2.20 so it is said of Timothy See he be with you without fear and then let no man despise him 2. In looking to them especially in their low estate as Obadiah hid and fed the Lords Prophets 3. In standing by them when they are in suffering condition for the Church of God which when some did not Paul prayes for a pardon for it was a great sin but when Onesiphorus did it he prayes for a reward for it was a great duty and honour to Paul 6. In giving them maintenance which is expressed in Scripture by the name of Honour To honour Father and Mother is to do for them to relieve and maintain them Mar. 7.10 11 12. This ought to be an encouraging maintenance that they may be encouraged as Hezekiah speaks in the Law of the Lord i. e. in doing their duty To with-hold dues is but to be peny-wise for it makes God to shut up windows even the windows of Heaven yea it raiseth a cry which reacheth to Heaven for sure The hire of the labourer which reapeth down the Lords fields if it be kept back by fraud cryeth and the cry entreth into the eâ—rs of the Lord of Sabboth Jam. 5.4 And the return from Heaven is Ye are cursed with a curse for ye have robbed me Mal. 3.9 Here 's no room to dispute whether Tithes be due by divine right an incouraging maintenance is due by divine right and Tithes with us are that maintenance and that may suffice 7. In not receiving lightly and hastily any accusation against them 1 Tim. 5.19 They should rather be pleaded for as Michaiah was by Jehosapâ—at when a King spake against him and in that way Christians should save Ministers and ought to discharge them of a more unhandsome pleading for themselves 2 Cor. 12.11 8. In shewing a regard and doing honour to those that have deserved well of the Church of God even after their death as they buryed Jâ—hâ—iada in the City of David among the Kings because he had done good to Israel both towards God and towards his house 2 Chron. 24.16 So the old worse Prophet laid the carcass of the young better Prophet in his own grave with mourning and lamentation and gave order that himself might be buryed in the same Sepulchre concerning whom also Josiah of whom he prophesied gave this charge Let no man move his bones A convincement of this may be observed in the hypocritical honour that the Scribes and Pharisees did the dead Prophets in garnishing their Sepulchres And in others like them who commenâ—â—â—me faithful Ministers when they are dead that they may save their credit whilest they hate those like them being yet alive If any think much that so much is spoken of this argument and Ministerial advancement they may please to remember whose words they are that are recorded written in this Text Are they the words of God or are they not And withall to consider that howsoever the Lords labourers know it to be their lot to be made the filth of the world and the off-scouring of all things and therefore prepare for and submit to such a condition yet Christians Edification and Salvation is laid up in Ministers Estimation for Who will be advised by him that he thinks to be a fool or ruled by him whom he takes to be a Tyrant or one that loves to take upon him or be admonished by him whom he accounts one that affects to be a fault-finder Now if the counsel and instructions of Ministers be not reverenced nor their directions obeyed nor their admonitions regarded how shall people be edified or saved I proceed now to the next thing viz. 2. The nature and quality of this Estimation It must be in love That general precept may be applyed to this purpose Let all your things be done with charity but that in Titus comes nearer Greet them that do not only prize us but love us in the faith so did they that wept sore over Paul and kissed him both signs of love Not is it without cause that love is put in as an ingredient into the estimation of Ministers for there may be a great estimation without a gracious affection For it may arise 1. From convincement to wit of the respect due unto them in their places especially if they be men above others dignified Or 2. From contentment and satisfaction in regard of their greater
parts and abilities if they be men better gifted and more accomplished 3. From morality and a love of vertue to wit if they be men of an unblameable life of an amiâ—ble carriage given to hospitality c. Thus even Herod feared that is reverenced John and was an observant hearer of him no marvel he being a man famous among the people and of great account and one of an excellent spirit and rare ability and power â—n preaching and withal a just and holy man and of known integrity in his life But notwithstanding all his high esteem of him he had so little love to him that he cut off his head at last for he could not abide him as an Admonisher Luk. 3.19 Honour on such grounds as these as that which is given out of fear rather then love and good will may as Ambrose saith be beneficial for the present to him that receives the honour he may be encouraged by it and it may be some advantage to him in his work but it will never be profitable for the future to him that gives it All done out of by-ends is like Hypocrites alms all the reward is here a man loseth his end if he think to have it rewarded at that last and great day 2 Tim. 1.18 True estimation is like that of Jonathan who had not only high thoughts of David but loved him also as he loved his own soul Now they who esteem out of love will do it heartily fully and constantly 1. Heartily for If I can say one loves me truly I can say also his heart is with me 2. Fully Love gives good measure and saith Whatsoever thy soul desireth I will even do it for thee 3. Constantly for love cannot leave off Ruth 1.16 Cant. 8.6 7. Is not the doctrine of the Gospel an amiable doctrine let the Teachers therefore be amiable and account their feet beautiful They never loved God that do not love his Word Nor his Word that do not love his Work Nor his Work that do not love his Workmen All this appears in Ahab who being a man that did not love the Lords true Prophets nor their Work nor Gods Word is therefore declared by God himself ungodly and one that hated the Lord 2 Chron. 19.2 3. The reason and ground of the Estimation which is for their works sake This is the great and the good reason of respecting Ministers Hence Paul speaking of Timothy saith He worketh the work of the Lord as I also do let no man therefore despise him This is the more considerable because divers seem to esteem good Ministers much when as it is not from love so neither is it for their works sake For It may be 1. For fear and to comply with them when the times and present Powers favour them or when it is some other way dangerous to disdain them so Haman did Mordecai the greatest honour for he durst do no other so the Devils give Christ fair words for fear of torment before the time And that great testimony of the unclean spirit mentioned before might be given either to make their doctrine the more suspected because they had the Devils testimonial or else to flatter with the Apostles for fear they should marr his market as they quickly did Thus that third Captain fell upon his knees before the Prophet Elijah for fear of losing his own life and the lives of the fifty with him 2. For their better grace because some good Ministers of great parts have a general fame and are had in honour with the people so that if they favour them also they shall be the better thought of No marvel if many of the Pharisees came to John's baptism for Jerusalem and all Judea went out to him Mat. 3.5 7. 3. Out of civility and courtesie so men use to invite the Preacher to dinner which is an argument of respect and thus Simon the Pharisee none of the worst it seems nor of the best desired Christ to eat with him Luk. 7.36 4. Out of zeal to this or that Opinion which makes men extol that Minister that maintains it There 's much estimation in a way of faction Thus when there arose a dissension between the Pharisees and the Sadduces Paul having declared himself to be a Pharisee the Scribes that were of the Pharisees part arose and took Pauls part and present him as a man to whom haply a Spirit or an Angel had spoken and consequently such a person as to whom if any offer violence he shall be found to fight against God Thus they that hated Paul to the death plead for him because he stood for that which they held and contended with the other side about 5. Out of malitious subtilty to draw something from a good Minister by flaâ—tery and fair words that will hurt or undo him Thus the Pâ—arisees speak highly of Christ Thou art true teachest the way of God in truth carest not for any man not because they meant to commend him but to catch him for if he say Tribute is to be paid he shall be looked upon as a betrayer of the liberty of his Countrey and be hated of the people If he deny the payment then they have him in Caesars trap 6. Out of a private grudge against some zealous Minister or faithful Pastor who desires the good of his hearers rather then their good will and therefore deals plainly and â—oundly with them that they may be reformed and saved In this case hypocrites pay in full to Paul in their honour that they may rob Peter that is they commend the Minister of some Parish near them or one eminent in the County that they may the better rebel against and debase their own Pastor or some other that preaches among them and cometh closer to them then they are willing of Thus the Jews magnified Abraham Jacob Moses but the use of it was to cast a slur upon Christ himself And some speak highly of dead Ministers to lay low the living In brief carnal men as one observes can never esteem Ministers in love as they should because their work that should procure them honour works with corrupt men to their dishonour But to speak now on the other part The Lords Labourers are to be honoured for their work sake and that because it is work and such a work and their work First it is a work And in any good work men diligent and laborious have been still esteemed Hence Pharoah enquires whether Josephs Brethren be men of activity for then he will make them rulers over his Cattel And Jeroboam being observed by Solomon to be industrious or one that did work he was therefore made Ruler over the charge of Joseph Secondly It 's a worthy work fair honourable not a vulgar but an eminent work This appeareth three wayes 1. By the Author and end of it It is from God and for
God From God as the Author It 's he that brings men neaâ— to himself to do Tabernacle-work And the Commission of Gospel-Ministers is issued forth out of Christs own Charter unto whom all power is given both in Heaven and in Earth Mat. 28.18 19. And it is also for God as the end of it when David would set out the work of the Temple and speak honourably of it It 's a great work saith he for it is not for man but for the Lord God such is the woâ—k of the Ministry it is to bear the name of God before the children of men and by sowing the seed of the Word to be instruments of bringing forth those fruits of righteousness that are for the glory of God Luk. 8.15 Phil. 1.11 Col. 1.6 Thus is God the Alpha and Omega of the Ministers Office 2. By thâ— subject matter of it for the work of a Minister of the Gospel is to preach the high hidden and manifold wisdom of God and that among those that are perfect who alone can receive are capable of such heavenly mysteries It is to preach the unsearchable riches of Christ. In sum It is to preach Christ that mens eyes may see that King in his beauty This is Angels work Luk. 2.10 11 14. yea Angels wonder and sweetest study Eph. 3.10 1 Pet. 1.11 12. 3. By the object of it as to men and that is their everlasting salvation 1 Tim. 4.16 Obad. v. 21. How did men honour in the Old Testament their temporary Saviours How have men still honoured Physitians and bodily Saviours Hence Paul was honoured with many honours Act. 28.10 If they be thus esteemed out of the principles of nature that save mens lives how much more should they be reckoned of out of the principles of grace that are Instruments to save mens souls unto which soul-salvation bodily cures do but hold the Candle to shew in a small degree how great it is as we see our Saviours own bodily healings which were but obscure expressions to mens sense of his soul-healing vertue Mat. 8.17 Thirdly It 's their work that is besides the work and worth thereof they are called to it If others uncalled to that Office do the work the honor is not due it appertaineth not to them any more then the work doth Who commends a busie body in other mens matters But if they be duly called and the Word of Reconciliation be committed unto them as the Lords Ambassadours then they are to be highly esteemed both because of the work and the right they have to administer it All this is cold comfort for such as are call'd to the Ministry and yet are careless of doing their Office for the worth is joyned to the work and the doing of the work insomuch that Idol-shepheards fall under the most heavy and dishonorable judgements And unsavoury Salt is neither fit for the land nor yet for the dunghil when it hath once lost its savour it is thence-forth good for nothing but to be cast out and trodden under foot So great is the infamy of Ministers that are the Salt of the Earth when they are quite destitute of Ministeâ—ial vertue Mat. 5.13 Luk. 14.35 Yet let all take heed of contemning the Office because of the person say not if you see some or many bad These be your Ministers But so manage the dis-estimation of ill-deserving Ministers as alwayes to preserve the estimation of the ever-honourable Ministry Having thus opened the Text I shall shut up all with an earnest Exhortation to Christians to make conscience of performing the duty which it doth so manifestly and fully mind them of In this Exhortation because our desire is not to have an estimation forced but flowing from light and love I shall therefore speak in the Apostles language We beseech you Brethren know those that labour among you and are over you in the Lord and admonish you Know them 1. As the great gift of Christ who when he ascended up on high gave gifts unto men Amongst the rest he gave some to be Pastors and Teachers to continue to the end of the world Not only the abilities of Ministers are Christs gift to his Church but their Office according to the old Prophesie I will give you Pastors Let none therefor call in question the wisdom or love of Christ as if he knew not what was best for his Church or were loth to give it but prize the gift for the Giver and consider how much they are like to stead you whom he hath left in his stead Christ is the great gift of God and Ministers the great gift of Christ. 2. As Ambassadours for Christ in whom God is pleased to treat with you and by them in Christs Name to offer conditions of peace unto you yea God doth as it were beseech you by us to accept of his terms and to be reconciled to himself Unto Ministers is committed the Word of reconciliation that you may enjoy and be happy in the work of reconcilâ—ation O How beautiful to a sin-sick-soul that labours under the sad sense of Gods anger are the feet of them that preach the Gospel of peace 3. As your great comforters in your most grievous afflictions It is the misery of misery that there is no more any Prophet but though the Lord give you the bread of affliction and the water of affliction and your Teachers be not removed into a corner but your eyes behold your Teachers how great cause is there to say Blessed are your eyes for they see and your ears for they hear Mâ—t. 13.16 The sight of Christ in the Gospel-Ministry makes believing souls not only desirous to depart out of the woâ—ld in peace but willing to live in the world in trouble Phil. 1.24 4. As your soul-guard and defence against false Teachers who like subtile Foxes deceive first and like grievous Wolves devour after A Minister is an Over-seer that people may not be over-seen and over-reached by Church-cheaters that by good words and fair speeches deceive the hearts of the simple Rom. 16.18 even as of old the Serpent beguiled Eve 2 Cor. 11.3 5. As the Chareâ—s and Horsemen of Israel as your Life-guard and the best Militia of the Nation who do not only prevail in the behalf of a weak Church over every Amalâ—k and so procure their peace but so wrestle as to prevail with God it is not hainous to say over God Hos. 12.4 in the behalf of a sinful Church and so obtain their pardon How often had Israel been burnt up by the fire of Gods anger had not Moses stood in the gap and the Ministers of the Lord wept and prayed between the Porch and the Altar The last and best refuge is Go to Isaiah Isai. 37.3 6. As the Angels of the Churches and the glory of Christ 2 Cor. 8.23 Yea the Galatians did not
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
soul and body 1 Thess. 5 23. by the Word preached on that day through the operation of the Spirit 1 Pet. 1.2 Act. 20.32 26.18 So that God hath not only made the Sabbath an holy day but also makeeth men holy by his Ordinances on that day principally dispensed I have been the longer in this because hereby it appeareth what a necessity there is of a weekly Sabbath as being a most signal Declaration and Representation of what God is in himself that is the maker of Heaven and Earth his distinguishing character and what he is to his Church that is a God in Covenant with them and every way a Sanctifier of them and that 's their distinguishing character Exod. 33.16 Isa. 63.19 Now to return to the thing in hand since the Sabbath becomes of this use especially by the general and solemn meeting of Gods people together to Publike Service as Prayer Reading the Scripture Preaching administration of the Sacraments c. therefore the rest and leisure we have on that day is principally to be bestowed in and sanctified by such duties And therefore the Sacrifices appointed for the Sabbath day were full double to those appointed for every day for the Sabbath being a sign of more then ordinary favour from the Lord he required greater testimonies of their thankefulness and sanctification And the Prophet Ezekiel speaking of the state of the Church in the time of the Messiah under the figure of legal Ordinances mentioneth a yet greater oblation to be offered on the Sabbath day signifying that in the time of the Gospel the spiritual service should exceed the legal the grace of the New Testament being greater then that of the Old Now if we bring this greater service to the great day of service that is the Lords day it will fairly follow that the rest of that day should be fill'd up with holy duties especially in publique for in those duties the Sabbath is most a sign of the relations betwen God and us Private duties also are necessary because the whole day cannot be spent in publike service conveniently and yet it is to be spent holily Before we come to the Congregation therefore considering how holy a God that is before whom we come and how serious a service that is about which we come there is great need to spend some time in repentance especially of the sins committed the week before for how can we stand before God in our sin Ezra 9.15 And since God requires the heart How much need is there to purge it for he endures not a filthy heart but cryes out upon it Mat. 23.25 nor will the seed of the Word prosper in it How much need also to adorn it with humility faith fear of God holy desires and affections for God likes not an empty heart but requires to be greatly feared in the Assembly of his Saints to come with hungring thirsting and the desire of new-born-babes and especially with faith without which neither Gods Word to us nor our words in Prayer to him can ever profit Heb. 4.2 James 1.6 7. O how empty do we go away from Ordinances either because full of that which we ought to lay aside or void of that which we ought to provide when we come into Gods presence what need therefore of preparation And After we have been before God in Publike Exercises we are not left at liberty to do and speak as we please for it is the Sabbath of the Lord our God still and therefore must have continued in it that rest which is the body of it and that holiness which is the soul of it As therefore before the Publike Service we are to get a stomack and then feed on the heavenly Manna at it so we are to ruminate and chew the cud after it that is we are to consider what God hath said to us meditate and ponder upon it We should be in the spirit on the Lords day that is taken up with spiritual Meditations Rev. 1.10 or spiritual Conference such as our Saviour used with the men of Emmaus on the day of his Resurrection sutable to what he did before on the Jews Sabbath when going into the house of one of the chief Pharisees to eat bread he teacheth one good lesson to the guests that were bidden another to him that bade him them he teacheth Humility and him Charity And a third that sate at meat with him and in him all other men Piety and providence that no worldly encumbrances hinder from spiritual Ordinances It 's true that Christ spake of good things every day but we being taken up with other things on our ordinary dayes have the more need to follow his holy example in speaking of things godly on the Sabbath day Wherein we are not so free to talk of what we list as some may imagine for if there be a liberty for working-day words and any every-dayes discourse how will the rest of that day be holy If two or three hours be spent in worldly talk or tales and not in Christian Colloquies and Communications such as Paul so persisted in on the Lords day Where will the holiness of those hours be found and What distinction will there be for that time between that and the working dayes Unto these godly Meditations and Conferences are to be added holy Actions As 1. Works of Piety Reading Praying Admonishing Singing Psalms Catechising childâ—en and servants And in special repeating the Sermons preached for the good of the Family or of other Christians who finding how frail their memories are will be glad of such an assistance 2. Works of Charity as laying up or laying out for the use of the poor as God prospereth us visiting and helping the sick spiritually and outwardly as our Saviour used to heal on the Sabbath day yet not so as to make more work then we need but doing any good to poor creatures which will not be so much for God's glory and the winning of others to Religion who are at leisure to look out that day or for their comfort that are in distress if it be not on the Lords day done and dispatch'd Hitherto of the Rest and Holiness of the Sabbath Thirdly There remaineth to be considered the extent of this rest and holiness which is for a whole day for the Commandement saith Remember the day of rest to keep it holy There is some question when the Christian Sabbath begins some will have it to begin in the evening and so the night shall be first and the day after Others I conceive more probably hold that it beginneth in the morning because then and that very early when it was yet dark Joh. 20.1 our Saviour was risen and in his Resurrection that work which gave occasion of the institution of the day was finished and so the Lords day is reckoned from morning to morning or as some account it from
midnight to midnight conceiving that the morning begins at midnight and that Christ rose not much after midnight Referring this to the Authors mentioned in the margent that are large in it I shall only speak to the thing in hand which is that whensoever it begins it must be a day and such a day as our six dayes are for Gods dividing of the week into six dayes of labour and one intire day of rest must ever stand As therefore we may take the whole six for our labour so we must give the whole seventh to God There are still seven dayes in the week of which God never alloweth us more then six for our ordinary and earthly occasions Quest. May not a man read a Letter or answer a Question or a Messenger on that day or do something in an earthly business falling in occasionally Answ. 1. I shall not say that 's unlawful for sometimes such a necessity may arise about these earthly things or such a work of mercy may fall in to be performed on that day as may not be deferred in which regard there may be cause to speak and do such things as in themselves are not proper on that day out of such cases not permitted It 's one thing to yield to an extraordinary occasion another to make a common practice of turning aside securely from holy to common things upon the Lords day 2. Yet it belongs to our piety on that day to sabbatize as much as we may those things which are in their nature earthly and to get and use an holy art and skill to turn them heaven-ward which we still find in our Saviour who therefore saith of himself that he spake earthly things Joh. 3.12 Not that he did use to talk of the world but he set forth heavenly things under earthly similitudes and did weave spiritual instructions within worldly resemblances What our Saviour did every day and every way he went that we should endeavour to do on the Lords day In which diversion and coming off from earthly things to heavenly and setting off heavenly with earthly though some be more happy yet all whose hearts are holy may if they mind it and will make a business of Religion speak one good word or another to let those know that interrupt them by some earthly occasion that even in the managing of such a business they put a difference between Gods day and their own days And so they that come with a worldly message to them may go away with a more heavenly mind from them and an heart better affected to the Lords day then they brought with them And lest any should think that this is a preciseness which an understanding man would not own I shall relate here the words of a foraign and very learned Divine on the Text we have in hand which are these The foolish wisdom of mortal men thinks it a small matter if some work especially some lighter work be done on the Sabbath better do so then worse but Gods will is that mens minds should be taken up on the Sabbath day with other I doubt not but he understands holy and heavenly cares which cares saith he if thou do never so little a thing of another kind are interrupted and by this very thing all use of Religion would be exploded and thrust out of dores unto which he further adds that Those things are to be done on the Sabbath which are sutable to the Sabbath and on the other side things vile and evil are to be taken heed of at all times Wolph Comment in Nehem. 13.15 16. Quest. But if the Sabbath must continue for a natural day of 24 hours What is to be done in the night of that day How shall that be sanctified or what can be done to distinguish it from other nights belonging to our common dayes Answ. 1. I doubt not but that they that are conscientiously careful to observe our Gospel-Sabbath all the day will find out wayes to resolve themselves as concerning the night And all Christians would be advised if they propound such a question as this is to see they do it out of conscience and as seeking resolution not out of curiosity and as glad of an objection to make an opposition 2. Let the question be turned from the Sabbath to the working dayes thus Since I ought to labour in my ordinary Calling on the six dayes What shall I do in the night Here this answer may be returned I may and should when the dayes are shorter work part of the night and if there be extraordinary occasion I may work all the night but if I should do so ordinarily I should quickly be unable to do any thing in the day God therefore so requires labour six dayes as to give us leave yea to imply it is our duty to rest in the night because he hath given the night for that end Now if this answer will hold then may the like be said concerning the Sabbath day that is that the Sabbath night as well as other nights is appointed of God for rest but yet if it so fall out that we do not rest that night or in any part of it wherein we do not rest we are to remember that it is a part of time belonging not to a working day but to the Lords day and therefore that it is to be used accordingly that is in one thing or other sutable to a Sabbath and so as that what we do in the light and in the night of such a day may agree together which shall be further opened in the ensuing Answers 3. It is well expressed that the time of observing the Sabbath is our waking time for though we say that the whole 24 hours of that day be taken in of God and set a part for his use yet he may give us again what he pleaseth and he giveth us the night to rest in which may be reckoned among the works of necessity and mercy allowed on that day and that both in regard of the holy labours of that day for it is not an idle day which require rest the night before that we may serve God with more strength and vigour and the night after because of the expence of strength in such service and withall because of the labour of our ordinary Callings the next day which necessarily requireth the rest of the Sabbath night that for want thereof we may not be weakened in our worldly work for as God would not have us to trench on his day of Rest so it is not his mind that we should return faint and feeble to our day of labour 4. I add besâ—des that though we are not to prevent rest and sleep that night by setting our hearts when we lie down upon serious and retentive thoughts yet if we cannot sleep God holding our eyes waking it appertaineth to the holiness of that tâ—me to resume and call to mind some
godly meditations which is more easily done that night because of the help we have had for better thoughts the day before Yea I shall not fear to say further that in them that have observed the day as they ought there will be such an holy habit and frame of heart left behind as that though they sleep and take their rest yet even the dreams of that night I do not say alwayes will but divers times will be like to relish of the holiness of the day which though some are willing to make sport with and to count worthy of derision yet herein they call in question not only their Piety but their Reason for Nature it self and common Experience teacheth that things acted and most affected in the day leave such impressions as that they are ordinarily represented by the phansie in the dreams of the night I have thus far enlarged in describing the Sabbath out of a desire to establish the holy observation of the Lords day which will best be discerned by that respect reverence and observance that is due to the weekly Sabbath according to the fourth Commandement Now when we know what is meant by Sabbath and by the observation of it it 's easie to know what is meant by the profanation thereof mentioned before which is the applying of it to common use as we do the other six dayes when God hath set it a part for holy and heavenly imployments see Act. 10.15 This profanation must needs be as I have said an evil thing because it is a transgression of the moral Law of God which Law though it be short yet the Precept concerning the Sabbath is full and large If that law be holy and just and good then the profanation opposite to it must needs be evil Hence the Lord himself said of old when that which was commanded on the Sabbath was not obeyed How long refuse ye to keep my Commandements and my Laws Exod. 16.28 Ezek. 22.18 Thou hast profaned my Sabbath is in the catalogue of their sins But because there are two things about the Christian Sabbath much disputed one the divine institution and appointment of a Sabbath day in every week for all ages by vertue of the fourth Commandement the other the divine constitution or Gods ordaining of that weekly day for a Sabbath which we now observe that is the first day of the week commonly called the Lords day I shall therefore endeavour as I am able to speak something in way of resolution to these two proposals that so Sabbath-doubts may not hinder Sabbath-duties For the former of these I propound this question Quest. How doth it appear that the Law of the Sabbath contained in the fourth Commandement continueth and is in force in Gospel times for the observing of one day in seven as a Sabbath or day of holy rest Answ. If it be not of any force then we have not now a Decalogue that is there are not now in the time of the Gospel Ten Commandements but nine only If it be said That doth not follow because something of that Commandement remains and is in force for ever to wit that some time should be set a part for the publike worship of God To this I answer That it is manifest to him that reads the fourth Commandement that the thing required in it is not a time at large which the second Commandement that prescribeth the Worship of God supposeth because nothing can be done unless there be a time set apart for the doing of it but that which is enjoyned is a day Nor is it a day at large but a day in every week for it is opposed to six working dayes Nor is it a day in a week at large but such a day as may challenge this title The Sabbath of the Lord thy God that is it must be a day of Gods appointment When a Master saith to his servant wait on me every week in the day I appoint you and lay before him great reason for it If the servant should say My Master looks for no more but that I should wait on him one time or other it would be but a poor account 2. If any of the ten Commandements be taken away it must be taken away by Christ that is by his order or by some declaration from him But he saith he came not to take away but to fulfil the Law And to prove that he instanceth in divers Precepts of the Moral Law which he presseth in the greatest height of spiritual observation Why should the fourth Commandement be taken away any more then the fifth which yet the Apostle urgeth strongly upon children and that from the moral and perpetual reason thereof which though it be delivered in a Jewish phrase relating to the land of Canaan yet for the substance of it it concerns all men that live on the earth Ephes. 6.1 2 3. Object There is this difference between the fourth and fifth Commandement That Nature teacheth men to obey their Parents but to observe a Sabbath one day in seven it teacheth not Answ. In regard of a day of holy Rest in general Nature is not silent for it granteth a God and that that God is to be worshipped and therefore that a time must of necessity be set a part for it and that a convenient time and in such a distance that we may neither neglect our God nor our affairs And taking it for granted that the Creation is known that is that God did make the world in six dayes and rest the seventh Nature hath a fair copy to write by and a glorious example before it to work upon and to take a light from to work and to rest in such a proportion of time I say to rest for Nature speaks out this fully that the time consecrated to God must be a time of rest because we cannot serve God in holiness and be about profane and common imployment both at once 2. If we take in to the light and principles of Nature the assistance of divine Revelation then Nature will say all that needs to be said for a Sabbath to wit that it is fit God should appoint his own time for his own service and therefore he in his Word having appointed a weekly time such a time ought to be observed 3. Setting aside all the natural morality that may be pleaded for a weekly Sabbath it sufficeth that the spending of one day in seven in holy Rest is enjoyned by the positive Law of God for why shall not the Law of the God of Nature revealed from Gods mouth or written in the Word bind as well and as much as the Law of Nature written in the heart especially considering that what is spoken or written by God especially by his own finger as the Ten Commandements were is pure and incorrupt as that is not which is written in mans heart though it were so when it was first written
blessing and sanctification was at first fixed on the seventh from the Creation because that was the day set a part to be the Lords Sabbath for that first age of the world I grant also that Gods resting is brought in as a reason of the Commandement But then the question is Wherein the force of that reason lyeth To which I say that it is not brought in as a reason of resting on that individual and precise day wherein God rested save only under this notion and consideration that it was the day at that time and for that first world appointed of God to be his Sabbath For it is not a cogent or inforcing argument We must rest one day in every week and never work more then six because God rested the last day of the week but this is a strong and convincing reasoning We must rest one day in seven perpetually and work but six because God our great Lord and Maker did only work six dayes and make the remaining day which was then the seventh in order a Sabbath holding forth that his example for our imitation I shall say this over again in some other words more fully to open my mind and the matter in hand and therefore express it thus The argument drawn from Gods Example is not for the same day that is for that very seventh wherein He rested determinately as if it reached and extended it self to no other day in the week but it is for a seventh or for the day wherein God rested as a seventh comparatively that is in relation to his six working dayes and therefore they are compared together both in the body of the Commandement where it is said Six dayes shalt thou labour but the seventh is the Sabbath and in the conclusion wherein it is not barely said God rested the seventh day but it is brought in with this In six dayes the Lord made Heaven and Earth that is ended his work and rested the seventh Sanctifying that day as his Sabbath for those times and therein any other seventh which Himself should appoint for his Sabbath in after-times for any other day of the week may be called the seventh day as it is set against six working dayes To conclude the reason is not for that peculiar portion of time wherein God rested as if God meant no more but to reason men into the observation of that seventh day for then the fourth Commandement is gone or else the Saturday-Sabbath is to be observed still but it is for the proportion of time that is for a weekly day or one day in a week and for the portion and particular day only according to Gods appointment which appointed time to the Jews was Saturday to us now it is the Lords day Of the Christian Sabbath-day or the Lords-day HAving spoken thus far of the Sabbath in general and in its common nature or of the Christian Sabbath as a Sabbath I come now to speak of that particular day which we call the Christian Sabbath that is the first day of the week about which this great Question ariseth Why should this day be so much stood upon when we find not in Scripture when we find not in all the New-Testament any divine Institution of it In answer unto this I shall be brief both because I have been so large already and because others have written so largely and so convincingly concerning the Lords-day and the divine Institution thereof with a full answer to the Objections made to the contrary yet it being needful to say something and other Books not coming to the hands of all I shall endeavour to give some satisfaction to Christians as to the former Proposal in the ensuing particulars Answ. 1. It hath been declared before that the proportion of time that is the observing of a Sabbath weekly or one day in seven is required of God in the fourth Commandement wherein also hath been shewed the manner how it is to be observed and that we are not to spend it as we do the six working-days in our ordinary and earthly imployments but in religious Exercises as a day of holy rest to the Lord. I mention this though it be not so proper to the question yet as pertinent to it for if it be once granted that by the Commandement of God himself one day in a week must be kept as a Sabbath it will quickly be found that the Lords-day will make the best plea for that priviledge But I go on Answ. 2. As to the portion of time and the particular day about which the question is moved to that I answer That a thing may be said to be commanded of God two wayes 1. In express words as if it should be said I require all men to observe in the time of the New-Testament the first day of the week for my Sabbath We do not say that the Lords-day is thus commanded to be observed as a Sabbath 2. By necessary collection or collation and comparing one Scripture with another and so a divine Command and Institution is divers wayes gathered and by strong arguments and consequences concluded as our Saviour proves the Resurrection and as it is proved that there was a Precept for Sacrifices before the Law and before any such Precept is found because God accepted the Sacrifice offered by Abel which shews it was not Will-worship but Word-worship that is guided by a word known to them though not revealed to us After this manner and by sound reasoning from things revealed in Scripture the divine Institution of the first day of the week for the Christian Sabbath sundry wayes appeareth Namely by these ensuing Evidences 1. A divine ground and foundation of setting apart that day in special and above all other dayes for that use and that is the divine work of raiâ—ing up the Lord Jesus from the dead As the first Sabbath had its rise from the work of Creation and Gods resting on that day as the fourth Commandement declareth so hath the New-Testament-Sabbath its rise from the work of Redemption and our Saviours rising and resting when that work was finished wherein we may be the more confirmed because the Scripture so highly extolleth our Saviours Resurrection that being the great thing which the Apostles in their Preaching were to stand upon Act. 1.22 and did stand upon and stand for Act 3 4 as that without which all Preaching and Faith is vain and the Apostles would be found false Witnesses who made it their business to publish and testifie it Declaring the promise to the Fathers to be fulfill'd in raising up Jesus again as it is written in the second Psalm Thou aâ—t my Son this day have I begotten thee that is That was the great day like the day when the Crown was set on David's head wherein notwithstanding all his humiliation in his life and death He that was made of the seed of David before was declared to be the Son
of God with power and so that person in and by whom that which God had promised before in the holy Scripture was fulfilled and that 's it which makes the mercies of David sure mercies We find also a yea rather put upon the Resurrection Christ being thereby a Conquerour and our Justifier Rom. 4.25 when as if Christ were not risen we were yet in our sins 1 Cor. 15.17 All this may shew of how great weight the Resurrection is in the work of our Redempâ—ion and therefore how worthy it is to have a day set a part for the rememberance of it and therein for the remembrance of the Redemption it self and of our glorious Redeemer And that it was for that reason so set apart the testimony of St. Augustine is clear who thus witnesseth The Lords-day was declared to Christians or declared to be the Christians day by the Resurrection of our Lord and from that time it began to have its Festivity or to be the Christians Festival 2. We find A divine name or denomination The first day of the week being generally agreed upon to be that day which is called the Lords-day Rev. 1.10 If we would know why it is called the Lords-day the like name given to the Sacrament of the Body and Bloud of Christ may inform us It s true it may be said to be the Lords-day because our Lord rose on it and so the Eucharist the Lords Supper because our Lord is remembred in it But besides this As we know the Sacrament to be the Lords Supper because he instituted it for the remembrance of his Passion So we have great cause to think that the first day of the week is called the Lords-day because our Lord appointed and took order to have it set apart for the remembrance of his Resurrection and our Redemption for the Lords-day doth not only imply an acting on it but an owning of it for his use even as the old Sabbath day being said to be the Sabbath day of the Lord Exod. 20.8 10. was so called because God did appropriate it to himself as the special time of his service And this is the more confirmed because the Service of God was already used among the Christians on that day instead of the Sabbath as all the ancients Doctors witness and is to be gathered besides from Act. 20.7 1 Cor. 16.2 in which places we find Christians assembling together and provision made for Collections for the Poor as on the day already known to be consecrated to God for such uses yea it is very probably conceived that since John could not be in his banishment present in body in the publick Congregation he therefore set himself to holy meditations that he might be present with them in spirit and whilest he was thus intent on Soliloquies with God as he was most fit for so he was suddenly taken with that divine rapture wherein those heavenly Revelations that the Scripture records were communicated to him In brief Nothing hath this Title Dominical in Scripture but either Christs day or Supper to shew that is taken alike in both saith a Bishop of great note Now we know that being applyed to the Supper it implies an Institution and why it should not do so also being applyed to the Day we know not 3. We find as hath been touched in that next before a divine Practice and Observation for it was observed as the noted day for Christian Assemblies and Exercises by the Apostolical Churches Act. 20.7 1 Cor. 16.2 and therefore it was ordained to be so by the Apostles for who else guided those Churches I have given order saith the Apostles for those Collections that were on that day because their meetings were on that day for publike woâ—ks of Piety and Charity Now if it were ordained by the Apostles then was it ordained by the infallible Spirit of Christ for what else guided the Apostles in their Church-constitutions I add lastly that if the Apostles directed the Churches to this day as being guided by that extraordinary and un-erring Spirit that they had then it was ordained and appointed by Christ himself for of that guiding Spirit it is that our Saviour saith He shall not speak of himself that is not of himself only without the Father and the Son but whatsoever he shall hear that shall he speak And again He shall receive of mine take oâ— mine and shew it unto you Joh. 16.13.14 15. So that Athanasius that excellent light in the Church of God is like to be found as right as resolute in pronouncing roundly and plainly that the Lord translated the Sabbath into the Lords-day For the confirming of which that the translation of the Sabbath from the Jewish day to the first day of the week was by the Lord himself or divine Authority I thus argue The seventh-day Sabbath from the Creation was expresly commanded the people of God in the Old-Testament therefore the people of God in the New-Testament could not desist from the Observation of that day making it a working-day and take up a new day and make it of a working-day a perpetual holy day and that in all the Churches as this day hath been still continued in the Church-Catholick I say this could not be done unless by a new command of like authority either formal or virtual that is either in express words or collected by necessary and convincing arguments and evidences And this appears because every Law bindeth till it be repealed and repealed it cannot be but by an Authority equal to that by which it was first made especially with taking another day into its place and priviledge Who could so change the Sabbath but Christ himself the Lord of the Sabbath Unto this I add for further confirmation of the divine authority of the Christian Sabbath the constant observation of the Lords-day unto this day by the Christian Church which Christian Church if it have not observed a right day that is a day appointed of God for his Sabbath every week then hath it neglected in all this time and stands guilty of not observing the fourth Commandement for that Commandement requireth as hath been proved a weekly day of Gods appointment to the end of the world That which remaineth for the closing up of this necessary part of Christianity is An Exhortation to the reverent Estimation and Observation of the Christian Sabbath From 1. The Necessity 2. The Commodity 3. The Commendation of it 4. The Threats and Judgements of God denounced and executed on profaners of the Sabbath 5. The Promises Priviledges and Blessings assured to the reverent Observers thereof 1. The Necessity of a Sabbath Wherein it might suffice to say that the only wise God who never did any thing whereof there was no need instituted in the beginning of the World and afterwards prescribed in the Law written with his own finger in full force to
needful also are on the Sabbath-day unlawful because of the distinction made in the fourth Commandement between the Rest and holiness of that weekly day and the work and imployment of the six working-days On all days we should be sober righteous and godly but on the Lords-day we should be in the Spirit more high more ghostly more heavenly and as Moses when he was with God in the Mount more resplendent by the beauty of Holiness Thus of the Sabbath-duty I come now as the Text leads me 3. To the Sabbath Promises ver 14. In the opening of these Promises I shall proceed the better by taking along with me an Observation brought to my hand which is this As the Precepts before are Evangelical so the Promises here are not Jewish or earthly but heavenly for the good things mentioned in the former verse are the operations of the Spirit of God unto which the good things of this world being far inferior they are not so sutable a reward nor is it for Him that is most liberal so to reward them Yet there is no cause of excluding those outward comforts which the letter of the Text in the latter part of the verse layeth before us and which are other-where promised to those that hallow the Sabbath-day the contrary evils whereunto came as hath been shewed on the Jews when they did profane it But it 's true that worldly commodities and contentments are not here promised only the first promise is very spiritual nor chiefly but rather when these outward things are mentioned sutable to the Ear and to the Heart and to the state of a Jew and which God was ready to perform to them in the letter I say when these things are mentioned in the Old Testament higher and more spiritual things are usually meant yea a reward reaching to Eternity which through Jesus Christ our Lord is given to the sincere and spiritual observers of Gods Commandements whereof this of the Sabbath is one and therefore the good promises laid down here may well be taken in that extent whereof there is the more reason because the later promises here specified are in the tenour of them and as they stand in the letter proper to the Jewish people and therefore either this Scripture must not be for our use or else some other thing must be meant then the words in themselves express I shall therefore take the Promises as they lie in the Text and take in all the commodity and comfort whether outward or spiritual that may be truly collected from them to encourage all men in the Sabbath duty and consequently in the pursuit of all Religion which is the thing that is intended in and which ariseth from the holy observation of the Sabbath-day Now whereas Pleasure and Preferment and Profit are the great Motives to make men to do willingly what is desired or required of them all these are here set before us as the reward of Sabbath-Piety 1. Pleasure Then shalt thou delight thy self in the Lord This is a special and most spiritual promise unto that man to whom the study of Vertue and Sanctification of the Sabbath is a delight the Lord himself shall be in stead of all delights which may be said to be especially by a more abundant fellowship with God on that day wherein we lay all aside that we may associate and solace our selves with Him This delightsom Communion with God is enjoyed three wayes 1. In the Ministery of the Word whereby we have fellowship indeed with Ministers but truly their fellowship and so that fellowship is with the Father and with his Son Jesus Christ and what 's the effect of it but delight and full joy For the goodness of Gods House is very satisfying and by hearing the Word we eat that which is good and the soul delights it self in fatness 2. In the duty of Private Meditation wherein the faithful soul is satisfied as with marrow and fatness by the remembrance of God 3 In Prayer for delight in the Almighty is accompanyed with lifting up the face to God to look for every good thing from Him when on the contrary the hypocrite that delighteth not himself in him will not always call on him but others are joyful in the House of Prayer Isa. 56.7 In such wayes as these God makes his faithful servants to drink of the River of his delights having to do with God their exceeding joy Psal. 43.4 And the delight is more large and full by those many considerations of one kind and another by which this great Lord makes himself most amiable and wholly delectable to those that are acquainted with him as the great benefit of his Providence which makes them resolve to own him and set up their Rest in him together with his safe and sweet protection not only from outward but spiritual Enemies and Evils which makes them fit under his shadow with great delight unto which we may add their outward enjoyments the comfortable use whereof being well sum'd up is nothing else but a delighting themselves in the great goodness of God Briefly the light of Gods countenance the benefit of his counsel here and the assurance of his glory hereafter make his most afflicted servants upon serious consideration and Sanctuary information exceedingly to rejoyce and glory in him and to do as they do who would take their fill of delight one with another and that is to shut all others out and say None but Thee Psal. 73.24 25. Thus the duty and reward have both one name Delight in the Sabbath of the Lord is the duty and Delight in the Lord of the Sabbath is the reward O How poor and base are the delights of those men unto whom the holiness of the Sabbath-day yea by the same reason of any day is a heavy and ill-belov'd business They can delight in a Dinah they have what they would have when they walk in lasciviousness lusts excess of Wine Revellings Banquetings And they that are something better yet rejoyce and delight in a thing of nought as Wealth Power Policy their delights at best are but the delights of the sons of men Eccles. 2.8 not of the sons of God for They say The desire of our soul is to thee and the remembrance of thee This is a well-grounded well-placed and hopeful delight for it is in Him that is Almighty al-sufficient a profitable delight for it 's a very great absurdity and Atheism to say It profiteth a man nothing that he should delight himself with God I say to say so deliberately and not in some great tentation It is a sweet delight for it is in him that is altogether lovely the infinitely most amiable Object and it is a satisfying delight because that 's a true saying Delight thy self in the Lord and he shall give thee the desires of
means when they come to take them into their mouths themselves the dishonour of God may be prevented I answer 1. That if we will consider of this rightly we must set one thing against another and then it will be found that the more they that are young grow in years the more they will surely grow in corruption being left without instruction and thereby by how much they are more capable in regard of their natural understanding by so much they will be less capable of any good thing through their grown corruption 2. I answer further that Parents may and should find out wayes to frame the spirits of their children to a greater reverence when they are catechised then at other times and in other things Now it 's true that if they be very little this must needs be less done but yet it may still be in doing and something may be done in it because they understand even then what Parents say or else they would not be capable of making them reasonable answers And the more they grow up the more will this holy reverence grow up with them and in them But to the main Objection propounded I shall give a second Answer which is this Catechising is considered two wayes 1. In regard of the present action 2. As it is an Introduction and Preparation to the future and further knowledge of God Now though little ones do not at first so understand as to use with due reverence the Name and Things of God yet it followeth not that they take Gods Name in vain because they repeat good things in order to and for the gaining of such a knowledge of God and of those holy things as whereby afterward they come to use them more reverently And therein the first use of them though not so reverent hath a part as being preparatory to it and having an influence into it and working as a good means for the begetting of it As when Parents teach very little children their letters by signs and certain pretty devised sayings and resemblances which put their little ones in mind of them this is not a vanity but a way suited to their littleness to make them learn them the sooner so it is in this and the like cases For The first Rudiments are still to be taken and judged of not in a way of separation from what follows after but as a preparation to it and being so taken they are not vain but material things because they serve to very considerable ends This shall suffice for the Old-Testament The Precept prescribing Catechising in the New-Testament is laid down Ephes. 6.4 in these words And ye Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Of the precept contained in these words there are two Branches 1. Parents are warned not to abuse their office power and authority by provoking their children 2. Not to neglect to make use of it in instructing their children and both these are not without great reason mentioned For in Parents there is not only Nature and natural affection but natural corruption by reason whereof if they watch not well it will be very incident unto them to be curious yea and furious with their children that their own will may be fulfilled There is need therefore to say Provoke not And on the other side there is a danger of being too indulgent and careless to bring up children to such courses as are necessary for the knowing and doing of the will of God Hence it is that there is as much or much more need of the latter branch of the Exhortation which is But bring them up in the nurture and admonition of the Lord. The first word But serves well to joyn together the two branches of the Precept or parts of the verse for it holds foâ—th a cure of the Provocation spoken of in the former part and a care of the Instruction prescribed in the latter part Do not provoke but instruct yea instruct and you wiâ—l not or at least you shall not have cause to provoke for a well-instructed child is in Gods way to be an obedient child and very tractable to the instructing Parents so that there shall not be any occasion of provoking from him or being provoked against him A care of the duty in the latter part of the verse will be a good prevention of the fault in the former part for thy child knowing from thee Gods mind O Christian Parent will not God blessing the instruction of which the Precept to give it giveth the hope I say he will not do contrary to thy mind if thy mind agree with Gods mind After this connecting and conjoyning Particle followeth the Precept concerning childrens nurture which Nurture howsoever in it self it comprehends good and wholsom Instruction of every kind yet the last words of the Lord fasten it on that religious nurture and admonition which is of all other the principal and of which it belongs to this place to speak Now whilest I come to the further opening of this Precept it may be noted that there are in the Original three words offered to our Observation the explaining whereof will serve for a more full discerning of what is here prescribed The first word is nourish or feed them and so it is translated otherwhere Do not provoke your children saith the Apostle but nourish them and that not only so as to give them bread and food for their bodies wherein passionate and provoking Fathers may be defective but which is here meant to supply them with soul-nourishing-sustenance or as the Apostle speaks of himself to be Soul Nurses imparting with all dearness for their spiritual good and growth the soul-sustaining Gospel of God This is indeed to bring up as our English Translation hath it well and most hopefully for their welfare The second word in the Text signifieth in general a child-like Nurture but yet there may be found and hinted in it more particularly these three things 1. It contains in a large sense all profitable instruction sutable to a childes age and state for the composing and framing of him by knowledge unto a commendable and vertuous carriage or for the doing of greater good in humane society in time to come but in this place it is to be more properly applyed to Instruction in Religion and as Paul speaks in righteousness 2. It contains correction also which is a part of good nurture for the moving and making of a child the better to mark what is taught him and for the getting out of that foolishness which is too fast bound in him Prov. 22.15 correction is the urging of Instruction 3. This word which calls Fathers to look upon their children as children and accordingly to teach them may contain in it a restraint of that provoking before spoken of for it signifieth that the nurture he gives must be a fatherly feeding of
it betimes For As all that desire to have knowing children in any kind of Learning begin with them in the beginning of their time i. e. assoon as they come to be capable of the first Principles thereof So the morning of life the first of childrens time after they are come to any competent capacity is the best season for the exercising and improving of their understanding in the knowledge of Religion No marvel therefore if we find that Timothy from a child had known the holy Scripture And that our Saviour honoured this course of timely Instruction by conversing himself when but twelve year old among the Doctors in a kind of catechetical way both hearing them and asking them questions If any say Let children grow up and then be brought to the Ministry and hear Sermons and that may suffice I answer If it be supposed that they are left to the Ministry yet being not catechized before they are left to it unprepared for it And I add further What if they die before that time then they must die un-instructed and that I think must needs be a sad death to the negligent Parents and a dangerous death to the neglected child whereas it is found by comfortable experience that divers very young have dyed with very considerable and some with very rare expressions of knowledge and godliness attained by timely teaching If it be further said That children may be delivered over to Catechising-School-Masters and Ministers I answer that 's a good help to but no good discharge from Parents Instruction on whom it lies as a duty for it is not said you Fathers send them to others but bring them up your selves and who should more naturally care for their childrens souls who may begin sooner to exercise that care who have a shorter work having to do only with their own not others children and have a larger and better opportunity to carry it on by those frequent times they may allot to it and those Parental wayes that are in their hands to promote it Parents do something for their children when they put them forth to nurse but they shall do better to nurse them up themselves with their own more kindly milk and more natural attendance The second Argument to move Parents to the duty of Catechising is the singular profit thereof and that both in regard of their children and the Church of God As to their children there is a profitable and prevailing power in it in regard of the time manner and good effects of the careful performing of it 1. In regard of the time For when children are young and tender they are then most capable though not by the ripeness of their understanding yet by the flexibleness of their age as of any evil that they see or hear so of any good that shall be discreetly infused and put into them like young twigs easily bowed or like soft Wax that easily receives any impression when being grown harder especially if better things be fore-stall'd by worse as they will surely be it will be much more hard to imprint the Image of God and godliness upon them 2. In regard of the manner Catechising propounds the question and puts the Child to answer it as the Eccho doth the Voyce Now the readiest way to make any Instruction to take is to require returns from those that are instructed whence it is that in all Schools of Learning that course is taken whereas if you speak never so well or so long yea the longer the worse in a set and continuate speech it useth to vanish in the air without any observable notice or after-fruit 3. In regard of the effect For 1. This makes them fit to hear Sermons fruitfully and that both because the words that Ministers use in Preaching are before-hand made familiar to them and because the grounds of Religion whereon they build their Preaching are laid open to childrens understandings and in some measure laid in their hearts by their religious breeding whereas if a Minister be the first Teacher the language of Canaan is so strange to a young Hearer that unless God work upon the heart and bring in a light from Heaven into it he hardly knows what to make of heavenly words or matter Now though godly Education will not be savingly effectual without regenerating grace yet this we may say of it that children religiously bred up are not far from the Kingdom of Heaven to wit in comparison of others not so educated for they can answer more discteetly Mark 12.34 2. This is the way to make them greatly good as Obadiah is said to fear the Lord greatly which with good reason may be ascribed in a way of means to his fearing the Lord timely and as is expressed from his youth O How much sin is in this way prevented which entring in quickly because it is not kept out by good nurture will afterward either grieve the soul by an heart-renting repentance and that 's the best of it or ruine the soul for want of repentance And on the other side How much good is done by this first goodness even to others for How eminent a Reformer was that glorious Josiah who being yet young began to seek after the God of his Father David which seeking is ordinarily set on in David's way that is by Parents Instruction and warnings yea we find a little captive Maid bred up as appears to a reverence of the Lords Prophet to be the Instrument of an happy cure of her great Masters both body and soul But besides the good of others How great is the comfort which ariseth to themselves who are taught to know and serve God early and that by the sweet remembrance when they are old of their remembring their Creator when they were young and in those days wherein they had most pleasure whereby they may confidently conclude that their God and faithful Creator will remember them in their old age and those decaying days wherein there is no pleasure Eccles. 12.1 3. This is the way to make them constantly good and that by an assurance from the mouth of God himself who saith that When he is old he will not depart from it Not that it is ever so but it is truly so for the God of Truth hath said it And something is gained by it even in those that go quite from God at last viz. that they do for a time very good offices for the people of God and keep in an orderly way as Joash did whilest Jehoiada instructed him and trained him up in the wayes of God 2 Chron. 24.2 Indeed the Proverb of the prophane and godless world is A young Saint and an old Devil when they should say if they had any grace to say it A young Saint and an old Angel for they that by good education are planted in the Courts of the Lords House bring forth fruit in old age and even then
the rather because the faults and wants of Families are laid on the Governour of the Family and the charge is drawn up against the House as we see in the case of Eli's sons 1 Sam. 2.29.30 Besides that a true worshipper of God is loth God should be from home from his home a whole day together It is enquired Secondly When this duty is to be performed whether it be by single Persons or by Societies wherein it is granted that Christians are not tyed to any set hours in the day and yet it is profitable as Calvin speaks to have some certain hours consecrated to Prayer lest Prayer should be forgotten which ought to be preferred before all other cares and concernments Set-hours do not bind but mind Conscience and give it the advantage of pleading prescription The occasions and frame of every Family will point at the fittest times for Family-duty wherein if any hindrance arise at the ordinary fixed time the next convenient time is to be chosen But the common season for this service will be comprehended within the general names and times of Morning and Evening At which times both Scripture and Reason and the common custom of persons professing any Religion call us to this duty of Calling upon God 1. Scripture To wit by the legal Sacrifices enjoyned the people of God Morning and Evening under the Law whereunto Incense a Type of Prayer was added which may shew that we are to offer unto God the fruit of our lips and spiritual Sacrifices day by day continually Hereunto agreeth the example of David who directed his Prayer to God in the morning and the lifting up of whose hands were the Evening Sacrifice which thing is prophesied of also concerning the Gentiles after the Jewish manner of speaking but to be understood spiritually as that whereby the name of God should be greatned from the rising of the Sun to the going down of the same Unto this it may be added that whereas it was commanded the Jews to offer two Lambs day by day continually the one in the Morning the other at Evening the Hebrew Doctors say thereupon that The continual Sacrifice of the morning made Atonement for the Iniquities that were done in the night and the Evening Sacrifice made Atonement for the Iniquities that were by day And sure in all Families there 's great need of such an Atonement for all persons which is no way to be had but by the Sacrifice of Jesus Christ Nor is the benefit of that to be had but in the Publicans way that is in a way of Prayer and humble suing for it Nor can there be a fitter time to seek it and come to the Sacrifice then in the Morning for the sins of the Night for which otherwise we may be smitten before Night and in Night for the sins of the Day for which otherwise we may be destroyed before the Morning Yea This is one thing whereby according to the Old-Testament usage the holy substance whereof still continueth I say this is one thing whereby our Houses may be dedicated to God whose Tenants at Will we are to wit by dayly Prayer 2. Reason and the light of Nature which leads all sorts of people to use some kind of Prayer when they rise up and lie down and that upon great reason extending it self to Family-Prayer that is because it is God that makes men and their Families prosper by day and to sleep safely in the night Great reason hath every man in his dwelling to say I will kneel down and pray before he say I will lie down and sleep and that because he must needs say if he will speak truth Thou Lord only makest me dwell in safety Psal. 4.8 The mercies of this God are new every morning Great is his faithfulness Lam. 3.23 and therefore great reason there is to shew forth his loving kindness in the Morning and his faithfulness every Night Psal. 92.2 I shall say no more but this Use Family-Prayer conscionably and faithfully observe the effect of it diligently and wisely and then it will plead for it self abundantly As Knowledge hath no Enemy but such as do not know so Prayer hath no Enemy but such as do not pray or pray only for a fashion and because they cannot either for fear or shame omit it or because they think to make God indebted by it and obliged to prosper them in their affairs otherwise the holy and happy use of Prayer will sufficiently apologize for it and perswade to it And that in the Family the Houses of those wherein God in that way is entertained being unless God see cause of doing otherwise for a greater good then outward prosperity is like the House of Obed-edom all whose Houshold was blessed whilest the Ark continued there spiritual Exercises being accompanyed not only with spiritual but even with outward advantages and God being where he abides like the Sun to make chearful and the Rain to make fruitful Hos. 6.3 Thus far of Family-Prayer referring a short Form of Prayer for Morning and Evening for the use of weak Christians unto the end and close of this Treatise And shall in the mean time speak very briefly having spoken so largely of the things already handled of two other holy Houshold-Exercises to wit Repeating of Sermons and Singing of Psalms CHAP. III. Of Repetition of Sermons in Families THe Repeating of Sermons I shall endeavour to move Christians unto as I have done in other things before-mentioned both by Scripture and Reason Grounds of Scripture for Sermon-Repetition The first Scripture I shall mention is Jer. 36.2 6. where the Lord first commands Jeremy to write all the words which he had spoken from the days of Josiah unto that day and thereupon Jeremy calls Baruch to write them from his mouth and then commands him to read what he had written in the ears of the people that so they might be brought to serious repentance for the preventing of their ruine which sheweth that things preached by Ministers as Jeremie's Sermons were in the Temple or Instructions delivered from Ministers mouths as these words were now from Jeremie's mouth being written and repeated are of special use and so may serve to recommend unto us both the writing and repeating of Sermons 1. The writing that being here prescribed and being so needful that what is preached may be rightly and fully repeated And therefore though the repeating be that which I intend to perswade here yet I shall speak something of and for the writing of Sermons because that is of such use for the Repetition and answer what is most considerably objected against it Object Writing hindereth hearing that is hearing with such attention and affection and giving up the whole man to it as there may be if Noting be laid aside and hearing be the only work Whereunto I answer That as it is not in my
providing for honest things not only in the sight of the Lord but in the sight of men Let thy fear O God who art great and terrible be upon our hearts and before our eyes all the day long that so we may presume to do nothing which it will or should grieve us to think upon at night Let there be cause rather to bless thee in the Evening as for thy goodness toward us so for some goodness in us and that the day hath not passed without using our Talents so as to bring in some advantage to our great Lord mean-while being here before thee to confess how good thou art every way unto us we would not go out of thy presence without praising thee our most merciful God for ordaining such peace for us as that we may with safety both abide at home and go abroad about all our occasions It is of thy great goodness that we are not forced to go in by-ways for fear of violent men but the high-wayes are freely occupyed and we have cause to rehearse the righteous acts of the Lord towards the Inhabitants of his Villages who now dwell without fear in such undefenced places In special we bless thee our gracious God for that Government whereby we enjoy this peace and liberty humbly beseeching thee to settle still amongst us and ever to preserve over us a religious and righteous and rightful Magistracy for our present tranquillity and felicity And ever to establish amongst us an able and faithful Ministry for the saving of our souls and our everlasting happiness in the day of the Lord Jesus for whom we bless thee in whom we enjoy and joy in thee and to whom with thee O Father and the Holy Spirit we acknowledged to be due and desire from our souls to give all Glory Majesty Dominion and Power now and evermore Amen A Family-Prayer for the Evening O Most holy and most glorious Lord God we poor and polluted creatures acknowledge our selves altogether unworthy to be admitted into thy presence so much as to confess our sins yet since thou art pleased to offer thy self unto us in Jesus Christ under the name of a Father assuring us that If we confess our sins thou art faithful and just to forgive us our sins we are therefore bold in him to come before thee confessing O Father that whereas at first we were made very good and very like God Now through our own fault and fall every one of us is shapen in Iniquity and in sin did our mother conceive us And besides this corruption of nature enough of it self to condemn us Against Thee Against thee only for there is but one Law-giver have we sinned in the whole course of our lives Justly O Lord mayest thou draw up an heavy charge against us for our sins of omission upon which our Saviour will pass his last Sentence for we cannot but acknowledge that we have left made light of and like leaking vessels let slip many Sermons Our fruits after much seed sowen have been so few that we deserve our stripes should be many unto which this other evil is added that we have often sleighted the Lords Supper either by not caring to receive it or by neglecting to prepare for it We have idled away also or profaned many Sabbaths at least we have gone heavily under the service of that day which we should call a delight And whereas heart-searching is exceeding needful for the well-ordering of our hearts and lives we confess that many examinations of our hearts and wayes for which thou hast hearkened we have neglected yea though this duty of Prayer by our selves and in our Families be so needful so beneficial and such an al-sanctifying service yet for a long time either we have been very careless and mindless of it or else careless and heartless in it But besides all these omissions and neglects of duty we do further confess that we have committed much evil and been guilty of much Rebellion against thy Majesty yielding ordinarily unto Satans temptations who never ceaseth to put fair colours upon the forbidden fruit rushing often into evil company and partaking with them in the unfruitful works of darkness and when we have been alone sadly and securely satisfying the lusts of our evil and distempered hearts especially in the evils more pleasing and sutable to our sinful natures In regard of all which and all other our many and great transgressions we deserve O most just God to be deprived of all thy blessings and to be laden with thy judgements as we have laden thee with our sins But whilest we are displeased with our selves for them and it is in our hearts desire not only to confess them but forsake them and turn to thee from them We beseech thee O Father of Mercies in the Name and for the merits of Jesus Christ to be merciful to us sinners laying every one of our sins for we are not able our selves to bear the least of them upon that Lamb of God on whom the Lord hath laid the Iniquity of us all freeing us also of thy free grace from all those evils which are either on us or due unto us for the same And that we may be hereof assured Give us we pray thee that most excellent grace of Faith without which the Word of Promise and of Pardon cannot profit that thereby receiving the forgiveness of our sins our spirits may rejoyce in God our Saviour which since we cannot do but in the Publicans way who said God be merciful to me a sinner that is in a way of repentance therefore do thou O Lord work and if any thing of godly sorrow be already wrought do thou more and more work so upon our ever too-hard-hearts as that we may remember our former evil wayes and doings that have not been good and lothe our selves in our own sight for all our iniquities Nor let us lothe our sins only and our selves for them but leave them also and settle it in our hearts after thou hast spoken peace to us not to turn again to folly And because our own resolutions are soon altered and by our own strength we cannot prevail therefore we beg of thee our God to whom power belongeth so much strength as that though sin while we aâ—e here dwell within us yet it may not have dominion over us especially let us be strong in the Lord and the power of his might for the subduing of our special sins and those Goliahs that seem to set at defiance the whole Army of the Graces of God in us Neither let it suffice us to depart from evil unless also we do good and live soberly righteously and godly in this present world And that this may be better done Good Lord make us mindful of the use of all good means of a godly life such as are the
the adjoyning Kingdoms from the beginning of the year even to the end of the year Make our gracious King a glorious Defender of the Faith Worship Wayes and Servants of Jesus Christ Let the Spirit of wisdom and the fear of the Lord rest on those Eminent Persons of his Majesties Privy Council ennoble with grace the whole Nobility Give a Spirit of Government and of Godliness to all in Authority that under his Majesty and his Magistracy we may lead a quiet and peaceable life in all godliness and honesty Let thy Ministers O Lord be clothed with righteousness and so let thy Saints shout for joy As for our selves and others that live under the light Give us grace we beseech thee to live as lights in the world holding forth the Word of Life in our life that so thy faithful Labourers may rejoyce in the day of Christ that they have not run in vain nor laboured in vain Bless we pray thee all our Friends and all we ought to pray for whether Friends or Enemies especially bless those belonging to us with spiritual blessings in heavenly things yea minister to them and us and all thine all those good things of any kind which we have or should have asked either for our selves or them And now O Lord with humble thanks for the mercies of this day we commend our selves and all we have into thy gracious hands intreating thee to preserve us from the sins and sorrows of the night and to grant us that safe and quiet rest whereby our bodies may be restored and our spirits revived for the service of the day following And that for Christs sake thine only Son and our alone Mediator and Advocate In whose Name therefore and in the confidence of whose Intercession we come unto thee and to whom with the Father and the Holy Ghost three Persons and one God we render as is most due all Honour Obedience and Thanksgiving now and evermore Amen I shall only add two short Prayers for Children whereby they may be trained up to this necessary duty that so they may get much acquaintance with God by beginning betimes if they live longer and may not be without all acquaintance with God and Godliness if they die sooner A Prayer for Children for the Morning MOst high and holy God who hast set thy glory above the Heavens and yet out of the mouths of little Children yea of Sucklings hast ordained strong and powerful praise I bless and magnifie thy Name which is so excellent for that out of thine unspeakable love thou hast given to thy children and to their children Jesus Christ and together with him all things that I am born in thy Church that thou hast so provided for my bringing up that I may know of a child the holy Scriptures which are able to make me wise unto Salvation that by thee I have been holden up from the womb who have been no way able to look to my self And in particular for that thou hast kept me in safety this last night and raised me up comfortably this morning O Lord I confess I am a transgressor from the womb for who can bring a clean thing out of an unclean not one And though I have lived but a while in the world yet I have sinned much so that it were just with thee suddenly to seize upon me and to take me out of this world before I am prepared for a better But Lord look upon me not as I am in my self but in Jesus Christ and in and through him pardon me who am so sinful Teach me who am so ignorant Sanctifie me who am so corrupt Make me to remember thee my Creator in the dayes of my youth Help me to hide thy Word in mine heart that I may not sin against thee but may thereby even while I am young clense and amend my wayes Order my steps in thy Word that no iniquity may have dominion over me And that I may not be wanting in any duty that thou requirest of me Grant me thy grace O God that I may be subject and obedient to my Parents and Governours tractable to my Teachers diligent in my business humble and gentle in my behaviour fearful to learn of any that which is evil and careful to learn of all that which is good Be pleased O Lord to strengthen and perfect my natural parts but especially vouchsafe that as I grow in years so I may grow in grace Protect and bless me I beseech thee this day throughout that in the evening I may praise thee for thy great goodness in Christ Jesus To whom with thee O Father and God the Holy Ghost be rendred all Glory Dominion and Service now and evermore Amen A Prayer for Children for the Evening O Most wise and gracious God I acknowledge my self a simple and sinful Creature I was shapen in iniquity and in sin did my Mother conceive me That foolishness which is bound in the heart of a child is fast bound in mine and that corruption which abides in all abounds in me which sadly shews it self in my backwardness and unwillingness in better things and my self-will and earnestness to walk in the wayes of mine heart and in the sight of mine eyes though for all such things thou wilt bring me to judgement Notwithstanding all this Be pleas'd O blessed Father to look upon me in thy Christ as thy child Unto me and into me let every good and saving gift come down from the Father of lights Give me so much understanding as to know my sin and judge my self for it so much repentance as to feel my sin and abhor my self for it and so much faith as to flie to Christ for pardon and power against it Lord Refuse not to give me that pardon Lord deny not to give me that power Give me grace to know thee the God of my Fathers and to serve thee with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If I seek him he will be found of me but if I forsake him he will cast me off for ever Bless O God all thy people especially those whom thou hast made neer unto me more especially my Parents and those that have the care of me Make them wise and willing to do me good and me humble and careful to receive it I praise thee O thou that art the Keeper of Israel for keeping me this day Be pleas'd O Lord who doest neither slumber nor sleep this night to watch over me and to raise me with health and strength to do thee service the day following And all this for Jesus Christs sake thine only Son and my alone Saviour in whose Name I call upon thee as he hath taught me Our Father which art in Heaven c. FINIS Some Books printed