be committed but a little before the Sacrament Now if this be not justly fastened upon scandalous offenders that they are presently excommunicate de jure then so much is yielded as that some Church-members may be secluded at this or that time from the Sacrament of the Lords Supper which serves to confirm what I intended to shew which is that it is agreed upon on all hands that there may be a restraint in Sacrament-admission notwithstanding Church-membership in case of gross ignorance and notorious scandal And that 's all I aim at it being not in my thoughts to press such a strictness as will hinder access to the Sacrament in its just extent but only to repress such profuse concessions as tend to the abuse of that Ordinance and the danger and discomfort both of Receivers and Admitters I have enlarged thus far much beyond my first purpose partly to clear my way to that which followeth and partly to make tryal being necessitated thereunto by the process of this discourse whether my weak thoughts might contribute any thing to a right sense in this much-debated argument It 's high time now to mind my intended business which is to apply my self to those that are babes in Christ unto whom I shall offer in the most plain way that is in a way of Catechism some Sacrament-instructions And therein shall speak something more generally to acquaint them with the Principles of the Doctrine of Christ and then proceed to such things as do more particularly and immediately concern the Sacrament of the Lords Supper General Questions and Answers for the acquainting of the unlearned with the Foundations of Religion 1. Question What is the first thing in Religion needful to be known by every Christian and especially by every Communicant Answer That the holy Scriptures contained in the Old and New Testament are the Word of God and a perfect rule of faith and life necessary to be known and believed of all that will be saved 1 Tim. 2. 4. Joh. 5. 39. 20. 31. 2. Quest What do the Scriptures principally teach us as more neerly concerning our Salvation Answ Something concerning God and something concerning our selves 3. Quest What are we to know concerning God Answ That there is one only true and everliving God who hath made and doth govern all things in heaven and in earth 4. Quest Is there nothing else necessary to be known concerning God Answ Yes we are to know also that though there be but one God yet in this one God-head there are three distinct Persons the Father the Son and the Holy Ghost each of which is God and yet they are not three Gods but one God of one Substance Power and Eternity 5. Quest What are we to know concerning our selves Answ Something is to be known concerning our condition whilest we live in this present world and something concerning our state after death 6. Quest Concerning our state here and namely the estate of our souls What is there more especially to be observed Answ We should especially know and consider of our good creation miserable fall and gracious redemption 7. Quest How was man at first created Answ Very good for he was made after the Image of God in knowledge righteousness and true holiness 8. Quest How comes it to pass then that men are so bad now or Whence ariseth our miserable fall Answ From Adam's disobedience in eating the forbidden fruit whereby he cast himself and all his posterity into a state of sin and death both temporal and eternal inasmuch as in him all men sinned 9. Quest How could they that were un-born and far from any being when Adam sinned be guilty of his sin and fall with him into so sad a state Answ Even as Levi is said to pay Tithes in Abraham to Melchisedeck though he were not born when Abraham paid them but long after because he was in the loyns of Abrahim when Melchisedeck met him so may all man-kind be said to sin in Adam because they were all in his loyns when he sinned 10. Quest But what reason can be given why it should be so Answ Because the Covenant which God made with Adam was made with him as a common person and so it bound not him alone but took in all his posterity who being rooted and reckoned in him did therefore fall in and with him 1 Cor. 15. 21 22. with Rom. 5. 12. 11. Quest Man being thus faln Shew now what is to be known concerning his Redempâ—ion and restoring Answ That when in regard of the frailty of faln man Life could not be obtained by the righteousness of Works God did not leave him to perish but entred into a new Covenant of Grace for the restoring of him into an estate of righteousness and salvation by a Redeemer Rom. 3. 23 24. 12. Quest Who is the Redeemer Answ The Lord Jesus Christ God and Man in one Person Isa 59 20 21. Luk. 1. 35. 1 Tim. 2. 5. 3. 16. 13. Quest Why must Christ our Redeemer and Mediator be Man Answ That he might in the nature of man that had offended being himself without sin do and suffer whatsoever was necessary for the satisfaction of Gods justice and the salvation of sinful and lost man 14. Quest Why must he be God Answ That he might stand under the infinite wrath of God overcome death with all other enemies of our salvation and that he might give worth and efficacy to his satisfaction and obedience for the perfect purchasing and redeeming of us to himself 15. Quest What is more particularly to be known concerning Jesus Christ our Redeemer Answ We are to know that for the performance of the work of our Redemption he was in the fulness of time conceived by the Holy Ghost born of the Virgin Mary that he dyed for our sins rose again for our justification that he ascended into heaven and there sitteth at the right hand of God to make intercession for us from whence he shall come at the day appointed of God to judge both the quick and the dead 16. Quest Are all men made partakers of the saving benefits of this Redeemer Answ Not so because Christ and his saving benefits are applyed and received only by faith which all have not but the elect only and which they that want are condemned already because they believe not in the Name of the only begotten Son of God 17. Quest Is there not something also to be known and believed concerning the Church Answ Yes we are to believe that there is an holy Catholick that is Universal Church or Congregation gathered out of all quarters of the world wherein forgiveness of sin in the Name of Christ is preached communion of Saints exercised and eternal life obtained 18.
should have been notes well yet all outward duties lose their end and their estimation yea they serve as sad witnesses against them that use them most if the reality of Religion and the power and exercise of grace doth not appear in their conversation for The exercises of Religion are for the exercise and are not to be performed much less to be rested on in stead of Godliness but to nourish Godliness and to stead us in the way of Holiness When Paul plants and Apollo waters the Lord give the increase And so sanctifie unto you these poor labours that thereby one cubit may be added to your spiritual statute May I attain that end and obtain your earnest prayers for the passing of the little remainder of my pilgrimage here in fear and faith and faithfulness you will abundantly recompence him who is and shall remain Yours sincerely in the service of the Gospel as long as God shall think fit to imploy so unworthy a servant William Thomas The Contents of the several Parts and Chapters of this Treatise The First Part. Of Christian-Duties CHAP. 1. A Call to Reading of Scripture Which is urged 1. FRom Scripture-Commands pag. 1. 2. From Scripture-Reasons drawn from the end nature use and profit of the written Word of God 5. 3. From Scripture-examples and the efficacy of that duty 8 4. From that blessedness whereunto the Reading of Gods Word is Gods way 11. 5. By answering Objections made against it 11. to 16. 6. By two motives provoking to it 18. CHAP. II. Instructions about the Lords Supper Wherein 1. Reasons of sollicitousness for Sacrament-Preparation are rendred viz 1. Imitation of the antient Church 21. 2. Christs strict command for it ibid. 3. The distinction of that Sacrament from other Ordinances 23. 4. The judgement of the Church of God 26. 2. A short Catechism followeth of the general grounds of Religion 32 3. A larger Catechism is added concerning the Lords Supper 37. CHAP. III. Of the Estimation of Ministers Where the Scripture on which it is grounded to wit 1 Thess 5. 12 13 is 1. Recited and explained briefly 2. More largely insisted on by declaring how Ministers are 1. To be known in their places viz. by a knowledge 1. Of Observation 48. to 52. 2. Of Approbation 3. Of Imitation 2. To be esteemed viz. 1. For the degree very highly set forth in seven Evidences of it 53. to 56. 2. For the nature and quality of it in love 57. 3. For the ground of it for their works sake Where is shewed 1. That men seem to esteem Ministers when it is neither in love nor for their works sake 59. 2. What reason there is why they should be esteemed for their works sake pag. 60. 3. The grounds and motives to this estimation 63. to 68. CHAP. IV. Of the Lords-day Sabbath Where 68. 1. The Scripture chosen to treat upon viz. Neh. 13. 17 18. is 1. Vindicated 69. 2. Explained 2. The Sabbath-subject is treated on in general And therein three things handled 1. The Rest required on the Sabbath and why and with what allowances 72. 2. The thing intended in that Rest viz Holiness both in publike and private duties 75. 3. The extent of the Rest and Holiness viz. for a whole day notwithstanding Objections 81. 3. How the fourth Commandement is in force for observing one day in seven for ever is declared with objections answered 85. to 92. 4. The Lords day is proved to be of Divine Institution 92. to 97. 5. An Exhortation is annexed for the due esteeming and observing of the Lords-day-Sabbath urged From 1. The necessity of it 97. 2. The commodity 100. 3. The commendation 102. to 105. 4. The judgements of God on Sabbath-profaners 105. to 108. 5. The blessing of God on Observers 108. to 118. 6. A conclusion inciting to Lords-day-love 118. to 131. The Second Part. Of Family-duties CHAP. I. Of Family-Catechising And therein 133. 1. Several Texts of Scripture in the Old and New Testament are brought to prove it And the common objection of taking Gods Name in vain by Catechising little Children is answered 137 2. Arguments are added to confirm it As 1. The necessity of it 144. 2. The profit both in regard of 1. Children 146. 2. the Church of God 148. 3. And the motives to perswade to it viz. 1. Examples of godly Parents in Scripture 149. 2. The benefit of children 152. 153. 3. The profit of Parents themselves CHAP. II. Of Family-Prayer Where there is p. 155. 1. Proofs for it and the establishing of it 1. On Scripture-grounds in four Propositions viz. 1. The general doctrine of Scripture binds in all particulars rightly deduced from it Which Proposition is 1. Confirmed by divers instances 157. to 160. 2. Made use of by reciting general Scripture-grounds for Family-Prayer viz. 1. Gods greater glorry 161. 2. Our greater good 162. Wherein an Objection is answered drawn from the incapacity of several Members of Family for that duty 163 164. 2. Approved examples of Scripture are binding in those things wherein the case is alike whereof use is made by reciting and illustrating divers Scripture examples tending to the confirmation of Family-Prayer 165. to 168. 3. Every Promise of Scripture contains in it a virtual command 168. 4. And every Threatning a real prohibition of the thing threatned which is made use of by opening that Scripture-threat Jer. 10. 25. 169. 2. On Scripture reasonings viz. Because 1. God requires Society-service as well as single 172. 2. There are many common concernments of Families that require joynt Prayer 173. 3. The persons neglecting and causes of the neglect of this duty are both sad 174. to 177. 2. A declaring of the time to be allotted to it Where is shewed that it should be 1. Every day 177. 2. More particularly Morning and Evening 179. CHAP. III. Of Family-Repetition of Sermons Where are laid down 182. 1. Grounds of Scripture for Sermon-Repetition The first Scripture Jer. 36. 2 6. where writing Sermons as an help to Repetition is argued for 182. to 187. The second Scripture Col. 4. 6. 187 2. Reasons thereof 1. In General 188. 2. More Particularly in regard of our selves and others 189. CHAP. IV. Of Singing Psalms namely in Families Wherein 192. 1. Objections against Singing of Psalms are answered 192. to 195. 2. The Exercise it self is pleaded for 1. More generally from Scripture which 1. Declareth it to be necessary and profitable pag. 195. 2. Giveth rules that it may be profitable 3. Sheweth it to be used in Christian Meetings 2. More particularly and with respect to Families 1. Because the use of it is so profitable 196. to 199. 2. No where limited to Publike Meetings 3. Confirmed by our Saviours example 4. Called to by Family-mercies 5. Justified from Ephes 5. 18 19. Â 3. With Reasons annexed it being an Exercise 1. Making much for the glory of God 2. For the spiritual profit of right Performers For it is an Exercise 1.
of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal 119. 72. Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal 19. 10. more valuable then their food yea then their necessary food Job 23. 12. See what a Reader Joshua was though a Prince Josh 8. 34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already it being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit of God and that they that like it have that Spirit yea we may count it a clearer sign of grace to delight in reading Scripture then in hearing Sermons viz. in this respect because in Sermons there is a mixture of humane sufficiency and so it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my filthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in that Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the blessedness pronounced to wit as it is together with hearing a means of keeping And this we see God made to be the way to the Eunuchs blessedness The reading Eunuch that could not at first see Christ in the Scripture he read yet saw so much by the help of Philip whom God sent to him when he was reading that he believed with all his heart and came to Jesus by Baptism unto eternal life for believing and blessedness comming to Christ and life go together Luk. 1. 45 Joh. 5. 40. 20. 31. After these reasons of reading Scripture I shall proceed to the answering of some Objections the first whereof concerns those that are higher the other such as are meaner and lower Object 1. Men that have their heads and hands full of business may perhaps plead that they have no time to
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 declaration 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
as in this and things of the like nature Carnal-reason stands upon its guard and will yield to no more then needs it must and men devoted to the World and the Flesh are very witty to keep out of their Houses this kind of Devotion in as much as it seems to be a disadvantage and impediment to their better beloved wayes I shall therefore lay before the Religious Reader such Considerations as I conceive most material for the urging and establishing of this holy Exercise Wherein all I have to say may be summed up into Grounds of Scripture and Reason agreeing with Scripture Scripture-grounds I shall put into the four following Positions The first Position General Rules and Doctrines of Scripture are binding in all those particulars that are rightly drawn and deduced from them In this way our Saviour proves the Resurrection of the body to wit from this general ground of Scripture that God is the God of Abraham Issac and Jacob and he is not the God of the dead but of the living Hence it followeth that Abraham Issac and Jacob must of necessity live and that everlastingly God being their God for evermore because the Covenant is an everlasting Covenant yet their bodies are now dead therefore to make good the promise of their eternal enjoyment of God in their living persons consisting of body and soul their bodies shall certainly and unquestionably be raised In the same manner also Paul resolveth the Corinthians in the matter of Mariage putting a difference between what God spake from himself by express Command and what he spake by him as a faithful Minister according to the mind of Christ in a case where there was no precise and special Precept Concerning the first he saith Not I command but the Lord that is it is the plain will of Christ as appears by his words Mat. 5. 31 32. 19. 6 9. that they that are marryed should not part unless for that Adultery which God declares dissolves the marriage-bond one from another But now coming to another question to wit Whether the unmarried should marry and whether they that had virgins were bound to bestow them in marriage he expresseth himself thus I say v. 8. not the Lord and not I as v. 10. and more plainly v. 25. I have NO commandement of the Lord that is there is no particular and certain Precept in the Word of God to bind any particular man simply to Marry or not to Marry a single life being no where either commanded or forbidden yet saith he I give my judgement that is in a thing which in it self is indifferent I give my advice and counsel but withal signifyeth that what he saith is not to be looked upon as the judgement of an ordinary man that may be taken or left as men list but as the determination of a Minister and Apostle of Christ who obtained mercy of the Lord to be faithful that is faithful to teach and declare as the Doctor of the Church the mind of God and that by the Spirit of God v. 40. to those that sought to him for his advice And therefore whilest he advised them unto that which in regard of the circumstances was most expedient they were bound to reverence and observe it from which counsel notwithstanding out of that case and if not clothed with such circumstances as he mentioneth they might recede without sin which cannot be said of an express Commandement of God But that which I would more especially observe is that Paul being sought by the Corinthians to inform them about Mariage doth not resolve them absolutely and enjoyn them either to Marry or not to Marry because he had no special word of God for it but he gives his judgement for taking the one course or the other according as he stated it And to come to my purpose he stated it according to those general grounds of Scripture by which as he was guided to give them a sound Answer so they were bound to a ready and reverend receiving of it For what doth he say or what grounds doth he lay but that Christians are not to enter into the Marryed estate 1. Wantonly fancying an high felicity in it and so longing vainly after it Nay saith the Apostle you must make account to have trouble in the flesh you must not think there 's all comfort in that estate and nothing else 2. Inconsiderately Never weighing though perhaps they be put in mind of them and acknowledge them yet I say never pondering nor weighing wisely the cares and crosses attending that estate especially in a time of persecution which the Apostle looked much at in what he speaketh and would have them before whom it now was to look at it also for in such a time the Church is so tossed to and fro that the very present necessity cries loud for their withdrawing from any thing that will add to their burthen as Marriage will if they may be without it without sin 3. Irreligiously that is without a serious and godly thinking of this own main thing that it is our duty to design and dispose our selves into that estate wherein we may attend upon the Lord without or with least distraction Now All these things are so sutable to the sense of Scripture and to Reason also enlightened by Divine Revelation that if men will not be thus ruled it shews they are not willing God should rule them It 's true indeed that Ministers now are not infallible nor to be compared with Paul as an Apostle but yet this may be inferred from Paul's way of answering the Corinthian Questions That any thing is binding truly that is deduced from the generals of Scripture rightly else could no use be made at all now of general Scripture-truths as to the deciding of particular cases because no man now is infallible and so men must be left to do what they list in those things that are not particularly and punctually defined and determined by the Word of God And How many such things are there wherein if we set aside the general sayings and declarations of the Word it will be hard for Ministers to know what to say To mention some familiar Instances We cannot tell Christian Women particularly what clothes they should wear or how they should dress themselves but we can tell them from God that they must adorn themselves in medest apparel with shamefastness and sobriety which shuts out as absolutely unlawful platted hair or gold or pearls or costly aray I say as absolutely unlawful so far and so used as they crosse that general rule of Modesty Shamefastness and Sobriety and arise from Pride Lightness Luxury and Intemperance Again we cannot say just how much men should eat and drink at a Meal or a Meeting but we may and must tell them and our selves that Whether we eat or drink it must be to the glory of God which strikes strongly at
and argues unanswerably against the ungodly unsober and worse then Heathenish drinking of Healths and clean cuts off dissolute and drunken Meetings and all such use of the câ—â—â—tures as is either dishonorable to the Creator or bringeth no glory at all to him Lastly that I may speak of one thing more because it is in every ones eye we cannot tell men just how long they oughr to wear their hair but it doth not therefore follow that if instead of wearing their hair on their heads or necks they wear it as far as they can get it to go on their backs shoulders and breasts that they may do this without any Divine controul For we can tell them that things Indifferent are to be governed and limited by those things that are not Indifferent if therefore mens long hair arise from pride vanity of minde and an affectation of being fine as they think that way then its sure unlawful for though there be an indifferency in the cutting and ordering of the hair yet Pride is no indifferent thing Or If men do it in compliance with others that in these dayes use so much to exceed that general rule Be not conformed to this World will in the just extent thereof give a check to it Or If it be of ill report and an offence to the wise and godly it doth in that regard thwart with those Rules which require us to do things of good Report and in things indifferent to give no offence to any And moreover we can tell them what the Apostle saith and what Question he propounds for better order amongst the Christians at Corinth which is this Doth not even nature it self teach you that if a man have long hair it is a shame to him Let men consider how they will answer the Apostle whose words whatsoever shuffle men make are at least thus far convincing that Men are not to wear their hair so long as to confound the Sexes and transform themselves into Women wearing an ornament which take it in such a length and extent is proper to Women and so as it were deny their Sex which God forbad in the Law If it be said For Men to wear hair as long as Women is indeed a fault but not otherwise To that I answer 1. That Men cannot wear because they cannot have ordinarily hair so long as Women Nature will not afford it them having given Women a moister temperature to nourish that hair which is their distinguishing ornament and glory 2. I answer further That it is a very bad Character for any man to come next to that though he come not fully up to it which is absolutely naught and unnatural If it be said again That the Apostle speaks of that which is against nature not absolutely but according to the custom of those times and places unto which he directs his speech when in other Countreys it was otherwise To this I answer 1. That it doth not follow that it is not against nature strictly taken to wear very long hair because some Nations have let their hair grow extreamly long for who knows not that not only Heathens but divers Christians do that which is against the dictate and direction of nature 2. I add further with Beza that the Jews and people of God did not use so to nourish their hair as appears by the Law of the Nazarites not to cut their hair which shews that others usually did so and therefore that of Absolom was extraordinary and his way and end makes his example sad 3. If we have recourse to Custom only yet we may very well say it hath not been the Custom in England for Men to wear their hair so excessively long as appears by the Lord Comwel's imprisoning a Serving-man meerly for such excess but now indeed it grows to be a Custom and so invades the whole Nation that not only every youth in a manner but every child is put into that fashion I speak not of what is moderate and modest but of a general excess this way evidently declaring that though we have been so long of late under the hand of God and still are under such hazzards notwithstanding Gods admirable working for our settlement by the return of our gracious King as should humble our hearts and keep them in a modest frame yet we are become more bold more high and a more distempered and dissolute people then heretofore And here let it be observed that at the same time that is in the late times when men grew to be so horrid and illimitable in their hair they were extreamly extravagant also in their heads and conceits and as they would have such a length and latitude of hair granted them as should only not quite raze out the distinction of Sexes so they pleaded for such a liberty of Opinion as should only not raze and force up the very foundations of Religion As if it were injustice to tie Subjects to any Laws of the Nation save only to fundamental Laws or else as if every law of Men and of State were to be obeyed and the laws of God and of Conscience to be dispensed with according to every mans several sense and interest But as Prodigals that sell their Woods will shortly sell their Lands so they that will sell truths of Superstruction when they should buy every truth and sell none will be like to sell all at last even the truths of the Foundation as divers of late have done and leave themselves nothing to live upon and walk by but false lights and true fancies If this be a Digression the exorbitances of the times yea the excesses and offences that present themselves in every poor Countrey-Congregation have drawn it from me Howsoever I am sure I am not altogether gone beyond my purpose which was and is to shew that the general rules of Scripture and the determinations of Ministers according to and in vertue of those general rules are binding in particular Cases This being before hand observed we may take notice of some general Scripture-grounds tending to the establishing of Family-prayer particularly Gods glory and our own good 1. Gods glory All we do should be as much as may be for the glory of God Now it is more for Gods glory that a whole Family should be on their knees together then that there should be here and there a single Suitor for as in the multitude of people is the Kings honour so in the multitude of Praying people is the honor of the King of Heaven Hence David studying the glory of God saith O magnifie the Lord with me and let us exalt his Name together And Paul is still earnest for Saints joynt-supplications because when they help together in Prayer then for the gift bestowed by the means of many Persons thanks is given by many And as he that offereth praise to God glorifieth him so by many thanksgivings to
for our learning and profit in every kind yea our duty is to labour to be so far like the holy Servants of God whose gracious speeches are recorded in Scripture as to be able to say truly in our measure and in regard of the saving substance of Religion the same things that they spake which they that cannot yet do or can less do by observing such sayings in their singing of Psalms have an help to do and by often repeating of them in their minds and mouths may come at length through the blessing of God truly and sincerely to profess in their own persons the like Piety Object There are in divers Psalms heavy Imprecations and Curses pronounced against sundry persons Must we How can we sing such things and curse Enemies Answ 1. Although it should be acknowledged as in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32. 35. Psal 139. 19. Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out particular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard hearted in praying But yet all this hinders not but that in a generality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes 5. 17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afilicted Pray and to the merry Sing Psalms Jam. 5. 13. 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be added to our light in a teaching way and to our life and vigor in Piety in an admonishing way Secondly The Scripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal 47. 7. 1 Cor. 14. 14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3. 16. that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4. 33. Col. 4. 6. 4. Vnto the Lord Ephes 5. 19. that is to the glory of God Psal 101. 1. Isa 5. 1. Thirdly The Scripture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal 100. 1 2 3. 4. 66. 1 2 3. 149. 1. Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14. 15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesses which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service and shut their doors against it I shall offer out of Scripture not only to invite but to induce
speak glorious things as Psal 2 8. 16. 20. 45. 72. 3. What the Holy Ghost is to wit the Holy Spirit the heart rejoycing and upholding spirit and the leading Spirit into the Land of Vprightness Psal 143. 10. And that the Book of Psalms generally is an instructing part of Scripture may appear by the title of Thirteen Psalms wherein they are said to be Psalms giving Instruction which is plain in the first Psalm that hath that Title wherein we are instructed in the way to blessedness and in another Psalm which saith I will instruct thee 2. To believe for to that Psalm-singing if the matter be minded and we speak to one another therein Col. 3. 16. traineth us up And that 1. By the many sweet Promises dispersed in that part of Scripture as Psal 12. 5 6 7. 27. 14. 34. 10. 37. 4 5 6. 19. 34 40. 91. 2. By the Examples of holy men going before us in a way of faith and resting and rolling all upon God together with the great success and satisfaction that they have found in that course as Psal 3. 5 6. 11. 1 7. 20. 7 8. 22. 4. 27. 13. 56. 3 4 13. 62. 6 7 8. 3. To live holily 1. By many rules and directions laid down there for an holy life as Psal 32. 8 9. 34 13 14. 37. 1 3 8. 27. 3 4. 97. 10 12. 2. By many declarations of the blessedness of a godly life Psal 1. 15. 24. 31. 19 23. 41. 1 2. 112 1 15. 13 14 15. 119. 56. 128. 4. To pray wisely and effectually there being in the Psalms very many Prayers made to our hands whereby we may go to the Lord and take with us words to express before him our necessities and desires of every kind As 1. For Vnderstanding Psal 119. 18 27 33 34. Psal 90. 12. 2. For Grace Psal 86. 11. 119. 35 36 37. Psal 17. 5. 119. 133. 3. For Comfort whether in outward Afflictions or in troubles of Conscience See Psal 102. 1. in the Title and in all the 119 Psalm Psal 74 79. with many others full of Prayers in regard of outward troubles and for inward sorrows see Psal 6. 3. 51. 88. 143. Thus may Singing with setting our hearts on the Psalms be a very teaching duty 2. As it is an Exercise helping the Understanding so doth it also in special manner work upon the Affections it is an Heart-quickning Exercise It is so spiritful a duty as that it is said to flow from such as are filled with the Spirit The reason is because in Scripture-songs there is lively matter expressed and set forth to the life In Psalms the Soul speaks and all within is set awork Now he that elevates and sets awork his own soul speaks most feelingly to another mans soul As Iron sharpneth Iron so doth one lively Soul recreate affect and sharpen another As in ordinary Songs and Poems there is all that height and quintessence of wit which they that compose them are able to reach unto so in Scripture-Psalms and Songs there are the highest notions and rarest invention followed with and set forth by the stirrings of the sweetest and most inlarged affections and both clothed and recommended with the most vigorous and taking expressions Insomuch that Singing of Psalms is the holy Recreation of Christians renewing their strength and the vigor of their spirits when they are tired or grown flat with other Exercises 3. Singing Psalms is a Solacing Exercise ministring comfort as in all troubles generally so especially in troubles of Conscience and for Conscience To instance in some afflicting things I shall say first Who can but be sad in the want of Ordinances that sings the 42. 84. Psalms But I add also Who can be dejectedly sad even in that want that sings as he should Psal 63. 6. 7 8 for therein David sheweth that when he was banished and bereft of the Tabernacle-ministry yet he had singular comfort in the thoughts of God and of his Providence and in following God with his Prayers on his Bed and in those several stations which in his exile he was forced to betake himself unto To go on Who can be dismayed with a Doeg that sings seriously the 52. Psalm for that Psalm shews not only the malice but the madness and misery of the dogged Enemies of Gods people or Who can be afraid with a fear of amazement of an Absalom that observes the third Psalm yea or of any Adversaries that sings well the forty six and seventy six Psalms Nay to go further How can they that have grievously sinned be altogether comfortless and give way to despairing thoughts who sing with David's Penitent and faithful Spirit the one and fiftieth Psalm Thus as the Scriptures generally so the Psalms especially serve for consolation being filled with the afflictions sorrows and supports of the faithful Servants of God And something it is for the honour and heavenliness of this Exercise that when godly men refresh themselves with it profane men are so grieved at it they cannot well and with patience at least without some reluctancy pass by the houses where they hear Singing of Psalms much less go into them for the Mirth and Recreations of Godliness are heavy to them as well as the Rules especially to Persecutors Singing of Psalms hath been still the pleasure of Martyrs as it was to Paul and Silas in Prison but their Tormenters were tormented with it and used them the worse for it yet such was the comfort of that Exercise that they would not leave it And when forcible restraints were put upon them yet their hearts were full of it Thirdly It is observable that this duty is commended to Christians in way of exchange or in opposition to the vain delights of Unregenerate men or of themselves in their unregenerate estate whence ariseth this argument for it that it is a distinguishing Exercise putting a difference between Heathens and Christians between sensual and spiritual men Profane-spirited men sport themselves with their excessive Cups abusive Songs carnal and vain Catches wanton and unclean Mirth and so make melody to the Devil in their houses when on the contrary it becomes and is the manner of Christians and godly Persons to converse one with another in holy Hymns therewith recreating themselves in their houses and entertainments and therein making melody to the Lord in their hearts I say in their hearts for an Hypocrite may sing and that with a very good will especially if he have a very good voyce but his pleasure is in the action of singing rather then in the holy frame of his heart and he makes melody to himself and those that like him rather then to the Lord that looks at the inner man So that this Exercise taken with its
qualifications puts a difference between men pions and profane sincere and hypocrites and so is like the Rain-bow a pleasant sight and a better sign I say such is singing Psalms a sweet Exercise in it self and as it is an act of godliness and a better sign if well acted that is of a godly person and one filled with the Spirit of God and by the same reason it will mark out a spiritual and distinguish it from a carnal Family Not but that a Family wherein there is the fear of God may be by reason of some impediments at a time or for a time without it but that 's a carnal Family that doth not like to have it and that cannot dwell pleasantly with it Now that these reasons may be of more weight and this Exercise of more use I would advise Christians to two things 1. Before they sing to view and weigh and by one or other of the company mention and declare the matter of the Psalm they intend to sing for which Mr. Beza his argument on every Psalm together with his Paraphrase opening the meaning thereof both which are set forth in English would be a singular help And as for such as cannot procure it let them at least consider the contents of the Psalm which Contents though they may in some places need a reveiw yet for the generality are so advisedly composed throughout the Bible in our last Translation that they give a great light to the Chapter or Psalm which they are let before to all those that discreetly observe them 2. When they have sung a little to discourse together as their ability will serve and time give leave of what they have sung by which means they will better both know and shew the meaning of that passage of the Apostle Teaching and admonishing one another in Psalms and Hymns because matter both of teaching and admonishing will be supplyed by observing what the Psalm offers to their considerations for the one or the other So shall this be sound an edifying Exercise when as otherwise a bare singing passeth without profit and spiritual commodity because without pondering and Christian-conference And here I cannot before I leave but lament 1. The great neglect of this duty by many whereby it comes to pass that it is so little regarded for the omission of duty is the Enemy of the duty and the Observation of it preserves the Estimation 2. The negligent performance of it by many others that do not neglect it but seem to affect it rather O how rare a thing is it in those that sing Psalms not to delight yea not to terminate their delight in themselves if there be a greater sweetness in their voyce or if they excel in skill in that vocal Musick when all the melody should be to the Lord But to speak of that which is most usual How many content themselves with keeping tune and carrying on the Exercise with others in a formal way without understanding the matter of the Psalm when they should sing with understanding or with seeking to understand And yet there is another fault which the best I think are not free from or if they be they may be well reckoned amongst the best and that is the not minding in their singing that which they do understand or at least not keeping their hearts to it still but contenting themselves to mark what they sing now and then and to do that at times and by starts which they ought to do at all times whilest such holy services are performed and the thing they have in hand is the holy Scripture It is easily observed that the Devil makes great gaps in duties by distractions and in this more then in other Exercises by the advantage he hath from the nature of the service wherein they that are imployed do so attend the tune and mark the Singers so please themselves with the outward and natural part of it if it be well performed and have such various and turbulent thoughts if there be any thing not decent in it that they are easily drawn from the substance of what they sing their hearts are alienated from what their mouths utter and so there is a failing in that main rule which is to make melody to the Lord in their hearts when better it is to be out of tune with the voyce then out of frame in the heart It 's necessary that the Eye and the Ear should be so far watched and disciplined as that they may not draw away the mind from meditation on the matter of the Psalm This meditation and heart-holding to the thing in hand is of such use in praying and praising God that both of them are expressed by the word meditation Hence Isaac is said to go out to meditate in the field at Even-tide or to pray The same word is also used when David speaks of singing and praising God I will sing to the Lord I will sing praise to my God and then it followeth My meditation of him shall be sweet I will be glad in the Lord Nor is this Meditation requisite only in those Prayers and Praises which we conceive and compose our selves that we may frame them the better but we are also to be thoughtful in and to attend unto those that are already framed to our hand especially out of Scripture for which we have this rule given us to set our hearts to all the words thereof whether we hear them or read them or sing them still that 's the rule and the rather to be observed in Singing because the words spoken of in the fore-cited Scripture are the words of Moses Song Bernard speaks excellently to this purpose When thou singest saith he in the sight of God Psalms and Hymns let thy mind be busied about handle or have a hand in that which thou singest with thy voyce do not sing one thing and think another Agreeable to which is the godly advice of another holy man Let them that sing saith he attend not to the sound and noise but to the spirit of the words let the words be the leaders of their minds and souls to God And Austin plainly confesseth his sin when it so fell out as that he was moved more with the singing then with the thing sung and professeth that when it is so he had rather not hear him that sings Aug. confess lib. 10. cap. 33. But I must hasten Were these things searched considered what is amiss reformed and this Exercise conformed to Scripture-rules What sweetness would there be in it How much would Knowledge Holiness and Comfort be improved by it In a word What strong arguments might Christians make for Singing by making conscience how they sing I confess exactness in this duty is an hard work to the best but would be an happy work to all and is in some measure attainable by all To conclude the whole Let me beseech all serious Christians