in Families Wherein pag. 192. 1. Objections against Singing of Psalms are answered pag. 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 pag. 195. 3. Sheweth it to be used in Christian Meetings pag. 195. 2. More particularly and with respect to Families 1. Because the use of it is so profitable pag. 196. to 199. 2. No where limited to Publike Meetings pag. 196. to 199. 3. Confirmed by our Saviours example pag. 196. to 199. 4. Called to by Family-mercies pag. 196. to 199. 5. Justified from Ephes. 5.18 19. pag. 196. to 199. 3. With Reasons annexed it being an Exercise 1. Making much foâ— the glory of God 2. For the spiritual profit of right Performers For it is an Exercise 1. Teacching pag. 199. to 202. 2. Quickning pag. 199. to 202. 3. Comforting pag. 199. to 202. 3. Commended to Christians in way of Exchange for all other delights pag. 202. 3. Some advice is given that singing may be more pâ—ofiâ—able viz. 1. By marking the matter of the Psalm while it is singing pag. 2â—4 2. By conferring of it after pag. ibid. 4. Lamentation for the neglect and negligent performance of this duty with a close quickning thereunto pag. 204 to 208 In the close A Family-Prayer for the Morning pag. 209 A Family Prayer for the Evening pag. 214 A shorter Prayer for the Morning pag. 220 A shorter Prayer for the Evening pag. 224. Prayers for Children for Morning and Evening pag. 228. to 231 ERRATA PAg. 4. marg r for c. 4. read c. 5. t read Joh. 10.34 And u dele p. 6 m. b r. 1 Thess. 5.27 p. 7. line 11. r Gen. 18.19 m. a r. 2 Tim. 3.15 16. p. 13. l. 14. for marks r. mark l. 22. r. Act 8 27. p. 16. l. 27. r. Joh. 16.19 29. p. 19 m. g r. Job 24.17 p 20 l. 26. for we r. you p. 25. m. h r. Lam. 3 51. p. 29. l. 34 for discerning r. not discerning p 36. m. r r. Matth. 25. p. 37. l. 25. for Ordinance r. Ordinances p. 61. m. c r. Gen. 47.6 p. 69. l. 21. r. more generally p. 79. m. g r. 1 Pet. 2.2 h 1 Pet 2.1 p. 80 l. 7. for him r. them p. 90. l. 12. for sixth r. six p. 116 l. 7. put out not p. 143. l. 24. put in and of Chapters read c. p. 159 l. 32. for rifled 5. ruled p. 160 l. 17. r. in a manner p. 163. l. 3. put in meerly because c. p. 171. l. 7. r. particular Housholds p. 180. l. 19. for in r. at p. 181. l. 23. for and r. I p. 188. l. 18 for nourishing r. nourisheth p. 199. l. 22. for was r. as The Preface IT is one of those faithful and joyful sayings of Scripture that are worthy of all acceptation that Godliness is profitable to all things having the promises of the life which now is and that which is to come But then we must consider that as Godliness hath the Promises so the Promises will have Godliness and bind those that have them to cleanse themselves from all filthiness both of flesh and spirit and to perfect holiness in the fear of God The promoting of this Holiness is the purpose of this Treatise which propoundeth recommendeth and pleadeth for divers such Christian and Family-duties as are the wayes and means appointed of God for the improving of godliness Thereunto the Reading of the Word which in the first Part and place is mentioned much availeth because the Doctrine of the Word is the Doctrine which is according to godliness it is the ground and guide of godliness As also an often and prepared receiving of the Sacrament of the Lords Supper the spiritual nourishment whereof is for the growth of Godliness The Ministry likewise makes much for Piety for that 's the School of Godliness And the religious observing of the Lords-day-Sabbath for that 's the support of the Trade of Godliness as Market and Fair-dayes are of ordinary Trading The four Houshold duties described in the Second Part aim at no other but the very same end that is the advantage and advancement of Godliness For By Family-Catechising Godliness spreadeth By Family-Prayer it and every thing else prospereth By Repetition of Sermons as by whetting it is sharpened hath a better edge And by singing of Psalms it is sweetned for thereby not only the heart is more holy but all other good exercises and assistances of godliness are less heavy I hope therefore that they that look after godliness and in vain do they look for heaven who look not after it will accept of these Helps for albeit I willingly grant that some of these means of godliness may be used by those that are not truly godly Hypocrisie being the Ape of Sincerity yet I may boldly affirm on the other side that all that are truly good will be afraid to omit them and none but they can well use them Joh. 15.5 I shall not detain the Reader with a longer Preface having said so much already in the precedent Epistles but hasten to that which comes first in order to be handled The First Part. CHAP. I. The sum of this Chapter is nothing else but A Call to Christians c. as in the next page PART I. CHAP. I. A Call to Christians to the Reading of Scripture IT is a true and a useful Observation that Every man hath as it were two men one inward the other outward The inward man is the Soul made after the Image of God The outward man is the Body made out of the dust of the Earth These two men live and subsist by a different nourishment the body by receiving natural food the soul by reading and receiving the Word of God which goes in Scripture under the name of Nourishment for it speaks of being nourished up in the words of faith and of good doctrine He that neglects the nourishment of his body neglects himself and his life he that neglects the nourishment of his Soul neglects his God whose Image shines most especially in the Souls of men Shall we take so much care of the body which is to be laid in the Grave and devoured of Worms and suffer the immortal Soul as the basest Slave to pine away for want of the food of the Word of God That you that are of my charge wherein also I speak to every other Christian Reader may not be guilty of so unreasonable a sin I shall endeavour to stir you up to the reading of the Soul-sustaining Word of God by setting before you both Scripture-Commands and Scripture-Reasons perswading and pressing you thereunto 1. Scripture-Commands Reading Scripture is injoyned on Magistrates Ministers and all Christians generally First on Magistrates For this is the charge recorded in Scripture concerning the King When he sitteth
A PRESERVATIVE OF PIETY In a Quiet Reasoning for those Duties of Religion that are the means and helps appointed of God for the preserving and promoting of Godliness NAMELY I. Of four CHRISTIAN-DUTIES Viz. 1. Reading the Scriptures 2. Preparation for the Lords Supper 3. Estimation of the Ministry 4. Sanctification of the Lords-day-Sabbath II. Of four FAMILY-DUTIES Viz. 1. Houshold-Catechising 2. Family-Prayer 3. Repeating of Sermons 4. Singing of Psalms With an Epistle prefixt to Inform and Satisfie the Christian Reader concerning the whole Treatise By William Thomas Rector of the Church at Ubley in the County of Somerset Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayer With Rev. 1.10 I was in the Spirit on the Lords-day Aug. de Trin. lib. 1. cap. 3. Utile est plures libros à pluribus fieri diverso stylo non diversâ fide Etiam de quaestionibus iisdem ut ad plurimos res ipsa perveniat ad alios sic ad alios autem sic London Printed for Edward Thomaas and are to be sold at his Shop at the Adam and Eve in Little-Brittain M. DC LXII To my dearly beloved the Church and Congregation belonging to my Charge inhabiting within the Parish of Ubley in the County of Somerset Grace and Peace Dearly beloved in the Lord IT was for your sakes that I first set my thoughts on this ensuing Treatise For having lived and laboured so many years amongst you already I cannot look to abide long with you and therefore have thought it meet to do my endeavour that you may be able after my decease to have those things alwayes in remembrance which you have been formerly and continually taught Divers of which you will meet with in the reading of this Book whereof because I am willing to give you a taste I shall reckon them up unto you in that order wherein you shall find them hereafter handled First You know I have laboured much with you for the reading of Scripture and to train up your children to be able to read it Let me now leave it with you not only to set your Eyes upon this Word of God but to set your Hearts unto it and as much as in you lies to draw and win the hearts of those belonging to you to it for it is your life and their life Secondly I have taken much pains both publikely and from house to house to teach you admonish you and perswade you to a reverent receiving of the Lords Supper And now shall desire you to keep in mind that which you often have been minded of which is that they who come to that Sacrament should be before God twice the first time preparing the second time receiving Neglect not to prepare for Sermons especially on the Lords-Day but double your preparation at Sacraments because there is a double work to be done in regard of the meeting of two distinct Ordinances that is the Word and Sacrament to be partaked in together Wash your hearts as you do your Vessels every day but scour them and make them bright for the Lords use on Sabbath and Sacrament-dayes Thirdly You have heard especially in late times wherein the shameful and shameless misusing of Ministers hath enforced them to plead for their Calling I say you have heard many things to move you to a due estimation of the Ministry concerning which I shall say no more here but only this Take heed of esteeming too much of such Teachers as are not lawfully called or too little of such as are If painful teaching be not continued unto you remember you had it If it be do not despise it If you cannot have it at home be not content to be without it look not one upon another but where you see there is Corn repair thither Better stir then starve Fourthly Of our Lords Sabbath-day very much hath been spoken to you the holy observation thereof being the Seed-plot and support of all Piety It is not a day of idleness but of spiritual action And you that have need to work for your Bodies and Families all the six dayes have the more need to lay all other work aside on the Sabbath-day and to look after your souls making it your great and even your only work then to labour not after the food that perisheth but the meat that endureth to everlasting life To be very diligent all the Week-dayes and to idle out the Lords-day is to be good Husbands and bad Christians and such bad Christians are never good Husbands for they will be undone at last Fifthly You have still seen that I have made Catechising your Children and Servants one part of my work of which I shall say but a word now namely that it is so hard a thing to get any knowledge and sense of Religion into the heads and hearts of ancient people that therein all may see and you that are Parents and Housholders should take notice of it what a necessary thing it is to begin betimes with those that are young and to instruct them in that knowledge and fear of God which is the beginning of wisdom Sixthly Family-Prayer hath been often taught and sought amongst you for How can Housholders expect the protection and success of their persons and labours in the day or the safe keeping of themselves their children servants and substance in the night yea comfort and welfare day or night without God or How can they look to enjoy God without Prayer for He will be sought by the House of Israel and we may say by every house in Israel Zech. 12.12 Seventhly Repetition of Sermons amongst you hath been my continual custom that the things publikely delivered might be better understood better remembred better settled in your hearts and that the power thereof might be more and better expressed in your lives which you know hath been the usual Prayer before Repetition Lastly I have encouraged and excited you to the duty of Singing of Psalms And of late it hath been my manner in publike to give you a short Exposition of every Psalm before the singing of it that you might better understand and mind the matter contained in it Now all these things I do here recommend unto you and again sâ—t before you because spiritual things though delivered often to weak hearers are not quickly understood are hardly committed to memory are soon forgotten or mistaken when a printed Paper may easily be looked upon seriously thought upon and by often recourse to it a fruitful and more full use may be made of it And whatsoever the things I here communicate and do as it were bequeath to you as my dear children in the Lord shall be found in themselves yet the relation of Pastor and People under which we stand and which is now of forty and four years standing hath I trust such an endearment in it as to render what I have written more
Christ himself crucified for As in our bodily nourishment we have not only sustenance by it but receive into our bodyes the substance of it And as the Graffe wholly lives the same life with the Stock to which it is united so we being united to Christ do so eat his flesh and drink his bloud and by our faith feed so upon him as to live the same life with him partaking in all his benefits for our spiritual relief because we have communion with Him first For we must have the Son before we have life 1 Joh. 5.12 14. Quest. Declare yet more fully how we can receive Christ since we are here on Earth and he is in heaven Answ. Though we receive Christ really and tâ—uly yet not corporally and carnally but spiritually We take not his flesh and bloud into our mouths and stomacks as we do the Bread and Wine but into our souls by faith through the Spirit of God whereby we dwell in him and he in us And thus we may receive him though he be in Heaven and we here for Faith goes as it were from Earth to Heaven and there fastens on him and the Spirit on the other side descends down from the head still to supply us with more and more of that fulness which is in Jesus Christ for us 16. Quest. Declare more particularly those benefits of the death of Christ which we receive in this Sacrament Answ. They are principally and plainly these Forgiveness of sin Strength to do God service And to overcome our spiritual Enemies the Devil the World and the flesh And nourishment for our souls to eternal life 17. Quest. How doth it appear that forgiveness of sin is to be expected and enjoyed in the holy use of this Sacrament Answ. Because I see the Wine on the Lords Table which shews that if I receive as I ought I receive the Bloud of Christ which is shed for me and for many for the remission of sins 18. Quest. What is there that sheweth that we receive strength also to do God service Answ. That both the Bread and Wine may put us in mind of for even as Bread strengthens mans heart and Wine makes it glad and both make a man fit and able for his ordinary business so doth the grace of Christ reached forth in this Ordinance strengthen the soul for the performance of every part of Gods service for his flesh is meat indeed and his blood drink indeed and therefore doth what meat and drink do in a spiritual and soul-sustaining way 19. Quest. How appeareth it that strength is received here against spiritual Enemies Answ. We may easily conceive it because we find that Bread and Wine and such ordinary food do not only enable a servant and any other man to labour but a souldier also to fight who otherwise would soon faint whence we may collect that there is such a vertue in the Body and Blood of Christ received by faith as not only to make us able to do God service but also to fight with and get victory over all the Enemies of our Salvation whom by the strength of Christ we overcome 20. Quest. How is it made plain that we receive at the Lords Table that food which nourisheth our souls to eternal life Answ. Because Bread and Wine and such ordinary food maintain the life of the body for many years together As therefore this perishing food maintains a perishing life so the meat which the Son of Man gives unto us in the Word and Sacrament nourisheth the soul to eternal life for it is not a food that perisheth but which indureth in us unto everlasting life Joh. 6.27 21. Quest. What reason have we to gather from the signs in the Sacrament that these several benefits are in it and by it as by an Ordinance of God bestowed upon us Answer Because God sets such familiar signs before our eyes for this purpose that we who are otheâ—wise weak to conceive of heavenly things may collect and gather what in this blessed Sacrament is done for the Soul by what we know by experience this our ordinary food doth for the Body Christ speaks and that in his Sacrament-Institutions earthly things to lead us and that in our own way to the understanding of things heavenly Joh. 3.12 22. Quest. Open this a little more fully Answ. It will be yet more clear by considering that as John the Baptist was a Prophet and more then a Prophet so the Sacraments are signs and more then signs that is they are appointed of God to be a means of conveying those heavenly things which they do represent unto us and of putting us into actual possession thereof 1 Cor. 10.16 12.13 yet not by any power in themselves but only by the working of the Holy Ghost and the blessing of Christ on his own Institution Act. 8.13 with ver 21. 23. Quest. Thus much for what we do receive in the Sacrament Declare now how we ought to receive it Answ. These five things Knowledge Desire Repentance Faith and Charity are things needful for a right and worthy receiving 24. Quest. What is that we ought to know when we come to Communicate in this Sacrament Answ. It is needful for us to know in general two things First our selves and our own estate that is that we are all by nature and in our selves vile and wretched creatures deserving nothing but death and damnation Secondly That there is no way to be saved but only by Christ and that therefore we come to the Word and Sacrament to receive him because we cannot be saved without him 25. Quest. In what manner must we know this Answ. We must know both these not sleightly but feelingly We should know our sin with such feeling and sorrow as a wounded man knows his wound who knows it as we say with a witness And we should know Christ with such feeling desiâ—e and joy as the wounded man knows the Surgion by whom he is to be cured whom he knows with another kind of knowledge then he doth an ordinary man In these two to wit the feeling knowledge of sin as the worst thing and of Christ as the best and only desirable thing consists the substance of saving Religion 26. Quest. Is there nothing else to be known Answ. Yes we should more particularly know in some measure the nature of a Sacrament and be able to discern what we have to do withall in the Lords Supper to wit not only with Bread and Wine but with the Body and Blood of Christ that we may not dishonour him nor indanger our selves by an unworthy medling with it 27. Quest. What is the next thing required in a worthy Receiver Answ. That which is the mark and fruit of the former knowledge and which shews the necessity of it that is Desire or an holy hungring and thirsting after that Bread and that
God that hath taken away the sins of the World our many and great sins our day-sins and our night-sins may be so taken away that if they be sought they may not be found being removed from us as far as the East is from the West that so in all the sorrows of this world we may joy in God through our Lord Jesus Christ by whom we have now received the atonement Make us able we pray thee by thy grace to prove that our sins are forgiven because they are forsaken and that we have right to the promises of the Tree of Life because we do thy Commandements and walk sincerely in the duties of Christianity and of our particular Callings that thereby though we cannot procure yet we may assure our happiness and in that way of thine may come to be possessed of it That we may the better perform the duties belonging to us in our several places Help us we beseech thee to take heed both of Idleness and ill Company that are Enemies to Imployment And if we do labour diligently let us shew the power of godliness in not aiming at our own advantage and self-ends Set our hearts O God in so good a frame as that we may follow our business day by day in obedience to thy Word with respect to thy glory and to the doing of good to those that we live amongst and ought to be helpful unto For these ends and purposes we beg of thee as of a God Al-sufficient to preserve us from danger by thy Providence to enable us for what we are to do by thy power and to make all we do to thrive and prosper by thy blessing without which it is in vain to rise up early to sit up late and to eat the bread of sorrows Have a gracious respect we humbly pray thee unto all thine and ours according to all thy wisdom and goodness and according to all their need and occasions Be pleas'd to look with special favour upon the Churches of the Saints in all places especially in this and the neighbour-Nations Herein Pour forth thy choysest blessings on the head and thy choisest graces into the heart of the Kings Majesty with the rest of the Royal Family Furnish those with ability and fidelity that are in Authority in the State and that watch over the souls of thy people in the Church As for our selves and all that are under authority make us ever ready to render unto Caesar the things that are Caesars and unto God the things that are Gods Let thy fear O Lord be upon our hearts all the day long that walking conscionably as in thy presence we may present our selves comfortably before thee in the Evening with the sense and feeling of thy grace in us and goodness towards us in Jesus Christ through whom we glory in thee and to whom with thee O Father and the Eternal Spirit we acknowledge to be due and desire to give all honour and glory now and evermore Amen A shorter Prayer for the Evening MOst glorious God and in Jesus Christ our most loving Fatâ—er It is of thy great mercy that we have been preserved and followed with many fatherly favours this day and that we are in so good a condition before thee to offer up this Evening Sacrifice unto thee We must needs confess and we come unto thee to confess that thy gracious dealing with us is altogether undeserved and that any evil that is or shall come upon us in this world is far less then we deserve For if we look to our beginnings we that at first were made good and like our God have by our sin in our first Parents forfeited and lost that holiness in which and that happiness unto which we were created so that thou mayest justly call us transgressors from the womb we having procured this unto our selves that we are every one of us shapen in iniquity and in sin did our mother conceive us And this corruption that over-spreads our natures so declareth and disperseth it self also in our whole carriage that as there is no day of our life wherein we do not many wayes partake in thy mercy so no day passeth over our heads wherein we do not in many things provoke thy justice In regard whereof we do not more need our daily bread for our bodies and being then a daily pardon of sin for our souls and for our well-being And blessed be thy Name O gracious God wâ—o art so far from leaving us without hope of a pardon that thou callest us unto thee and teachest us to seek it from thee as from our heavenly Father Unto thee therefore we come acknowledging O Father that we have sinned against Heaven and against Thee so that we are not worthy to be called thy children But though we forget to be towardly children yet do not thou forget to be a compassionate Father but be pleased to come forth and meet us and kiss us with the kisses of thy love Declare thy self in Jesus Christ a God reconciled unto us and that our sins and iniquities thou wilt remember no more So shall we remember thy Loves more then Wine and thou shalt put gladness into our hearts more then can possibly be had from all worldly enjoyments Nor do thou kiss us only but clothe us Take away our filthy garments which by our prodigality we have brought our selves unto and clothe us with change of rayment for as our great desire is that the righteousness of Christ which is the righteousness of God may be put upon us to shelter us from thy justice so we beg also for the clothing of the new Man that we may be meet to partake in thy mercy and may walk worthy of thee our Lord unto all pleasing being fruitful in every good work Give us we beseech thee that Knowledge which is the Light of the Soul that Faith which is the Life of the Soul that Love which is the Heat and holy Fire of the Soul that Holiness and Meekness which is the Beauty and Ornament of the Soul and that Hope which is the Anchor of the Soul And thus prepare us for that glorious place whither our Fore-runner is for us entred and who hath given us assurance that where He is there shall also his servant be Nor do we pray for our selves only but as in duty we are bound for thy whole Church Thy Church is thy Treasure Lord where thy peculiar treasure is there let thine heart and peculiar favour be also Cast thine Eye of compassion on those therein that are under any special affliction Yea Look O thou All-seeing and All-pitying God into all corners of the World and shew thy self the God that comforteth those that are cast down In special manner Let the Eyes of the Lord our God be alwayes on this Land and
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
them in their judgements especially coming far short of their attainments Chrysostom exceeds others in his holy zeal and professeth he will rather give up his soul and life then the Lords Body to any unworthily and will rather suffer his own blood to be poured forth then give up the most sacred Blood of Christ unless to a worthy Râ—ceiver I confess his words are very high and yet there are two things that may preserve that height of zeal from being contemned by those that are worse or censured by those that are better for he declares himself 1. To speak of very notorious sinners that in all things are like Dogs and Swine And 2. moving this Objection against himself How can I know what this or that man is he answers They are not unknown men that I thus discourse or dispute of but such as are known Now put these two together that he speaks of the foulest sinners and that known to be such and then perhaps upon serious consideration he will rather be thought woâ—thy of imitation then guilty of exuberancy and straining too far in such expressions Sure Calvin thought him so and therefore being much put to it by the opposition of a notorious person that for many wickednesses was interdicted and forbidden to come to the Lords Table and yet had prevailed so far against the discipline as that it seems he meant to have rushed in I say Calvin being thus put to it he breaks out in his Sermon with much vehemency into these words But I saith he following Chrysostom will rather suffer my life to be taken from me then endure that this hand of mine should reach forth these holy things to the judged contemners of God I observe that he saith to such as are judged so But suppose things be at that pass that Church government is wanting or interrupted or so corrupted as that the purging of the Church in an orderly way of Discipline cannot be obtained Must a Minister therefore deliver the Body and Bloud of Christ to evident and eminent contemners of God Or ought he not rather to suspend his act and to forbear the administration of the Supper to such while such I shall leave the answering of this to those that be very free for free-admission upon whose spirits notwithstanding they being men of understanding and piety I find such a convincement as concerning this necessary restraint that in the upshot it comes to this Though Professors must not be debarred from their right or the use of their right by any single Minister Yet saith a learned man we require in hâ—m so much piety that in prudence discretion and charity to the soul of a notorious and scandalous person he withdraw the Sacrament from him for a time till he give in evidence of his amendment Such another saying the same Reverend Author hath concerning those who are very grosly ignorant closing in both and much in words with one that wrote before him on the same subject a man of parts and I believe so well minded that he meant not to do any hurt in his Plea for General Admission to the Sacrament save that a mâ—n may quickly be a means of that evil which he doth not mean His words as to the matter of gross Ignorance are these I must confess if you will say that some are so grosly ignorant that they are not capable for the present to learn or be instructed by publick teaching then may you have the liberty for me to number them amongst Ideots and such as have not the use of reason and so deal with them accordingly that is as he saith after except and exclude them It 's true that the Author in relation to these ignorant persons seems to build much upon their receiving instruction when they are at the Sacrament but the question heâ—e is not What they may possibly attain when they be there but What they have attained befoâ—e that they may be regularly there Will not present gross ignorance weigh more to refuse them then possible knowledge to receive them I say possible but not probable for it is not like they should learn much by being at a Sacrament who have heard many Sermons concerning Sacraments and yet have learned in a manner nothing Unto this I must further add that the question here is not Whether these grosly ignorant persons are so far uncapable as to be numbred among Idioâ—s for they are wise enough in their generation and element but Whether they are not so far unteachable and intractable as that they cannot be justly numbred among discerners of the Lords Body to wit because they know not neither WILL they understand Indeed if they would yield themselves to instruction and endeavour to attain Sacramental knowledge suitable to their parts and breeding then though dismissed formerly they might be received freely But that being not done when as discerning and damnation are so near Who can bid them draw near The words of the same Author concerning a scandalous cariage are these I am willing to grant Where there are scandals 1. Nâ—torious that they offend the Congregation 2. So open that they need no proof nor debate 3. In the present fact so that no repentance can be pleaded such may be dealt withal as ipso jure excommunicate Thus ingenuous he is and thus much he yields out of the reverence he bears to the reason of the Church that shuts out such from the Sacrament whereby he confirms with me this present reason for Sacrament-restraint taken from the judgment of the Church of God Yet I do not find that the Church excludes such as he doth that is as accounting them presently the objects of Excommunication but as not thinking them fit subjects in that stare for Sacrament-reception That clause therefore as ipso jure excommunicate would be a little further weighed which if I mistake not the Author adds to keep intire his Tenet of free-admission to the Lords Supper that is of all that are Church-members He was provident therefore in declaring those scandalous offenders which he describes to be excommunicate that is to be indeed or in right no Members and so his free-admission of all Members will stand the better But here I have these things to Reply 1. That the before-described notorious persons are notwithstanding members because not yet actually cast out for Was not the incestuous person notwithstanding his horrible sin and the common same thereof when Paul wrote I say was not he yet a Member How could he be put away and cast out if he were not with in 2. To punish him actually de facto as one not reputed a member who is excommunicate only de jure that is is under such an offence as may be a cause of Excommunication and which hath a tendency in it to that censure is not fair but like punishing a Malefactor before a tryal which the above-named Author
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
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
great things of Gods Law as a strange thing he may easily and think he doth it very substantially dispute God out of his time and make himself believe that he hath more days in a week for his own use in worldly thoughts words and actions then six yea and that pleading so much for the Lords-day is but preciseness and rather a weak then a wise mans work arguing at best only a good meaning but a shallow brain Whereas on the contrary he that saith unto Scripture Wisdom Thou art my Sister and calleth spiritual Vnderstanding his Kinswoman he that feareth to be disobedient to the heavenly Vision he that counteth godliness gain and knoweth how much godliness gaineth by a godly observation of the Lords-day will soon see cause of being of another mind considering how much the Word of God pleadeth for Sabbath-holiness and how on and by that day and the duties thereof the interest cause and concernments of godliness are principally promoted I wish all good Christians therefore that are of doubtful mindes in this matter to try the more strict doctrine of the Sabbath whether it be of God or no by betaking themselves to the holy practise of those things that are taught them concerning that Day Experience useth to put an happy end to endless disputes about practical truths and things otherwise hardly determinable for the result and good effect thereof is this Behold Now I know c. Some may say as Nathaniel Can there any good thing come out of Nazareth so out of such sowre Sabbath-strictness This is a question that may be long under the debate of humane reason that is as proud as blind the easiest way to decide it is Come and see Let every sincere Nathaniel put it to the trial and then the conclusion will be like to be such a resolution about the Lords-day as there was in Nathaniel about the Lord of that day which in allusion to what he said may be expressed thus Thou art the Day of God Thou art the Queen of Dayes Could we but call the Sabbath a delight Did we but know it to be so experimentally the comfort of it would soon answer all Lion-like arguments that rise up and roar against it and rent them as one would rent a Kid if not by just solutions and formal answers which belongs to the learned who have done it and will do it yet by firm resolutions and just detestations and that not without reason enough â—ounded on the sense of the sweetness they have found in their conversing with the holy God on his holy day so that an Advocate for the Sabbath shall never be wanting till the godly man ceaseth whose delight it is I say whose delight it is Not that I think it an easie or common thing to call the Sabbath a delight or that all that fear the Lord have the like delight in the Lords-day affectionate Christiâ—ns feel it most and in old Disciples it lies deepest the more maturity the more complacency and the more acquaintance with God the more delight in him for the delight followeth the acquaintance Nor do I mean that they who do delight in it delight alike in it at all times and on all Sabbath-days corruption and tentation yea and the various operations and incomes of the Spirit who bloweth where and in whom it listeth and in them when it listeth make a great difference Besides that age or distemper of body or oppression of spirit by some heavy burthen that lies upon it are great impediments to delight And they that are in affliction and need Gods Ordinances most rellish them best to the hungry soul every bitter thing is sweet and so every sweet thing is more sweet and delightsom such things as these must be granted that the Doctrine of Sabbath-delight may not be rejected nor they dejected who reach not so far as others do in their rejoycings on that day But yet that there is truly a delight in that day and the service thereof in those that truly fear the Lord and think upon his Name sufficiently appeareth in that they bless the Lord with all their hearts and souls for appointing such a day for when should we have set a part a whole day in any due distance for God and for the enjoying of God if God had not done it himself And in that they would not for all the world be without it for what 's the world without the Sun or without the Sabbath wherein the Sun of Righteousness shineth out and that the day throughout and that with a special blessing of God following and improving the beams thereof for our spiritual benefit and soul-refreshing We may very well say that no Sabbath passeth without some delight and satisfaction to the true Disciples of Jesus Christ But at times they are taken up with Christ on that day as it were into an high Mountain apart where they see his face shine as the Sun and are so extraordinarily taken and delighted with what they see and feel that they say feelingly It is good for us to be here In brief The Sabbath with the prescribed Ordinances and Exercises of that day is towards their latteâ— end especially like Mount Abarim to 〈◊〉 wherein they see much of the Heavenly Canaan 〈◊〉 at any other time when they that walk with God beiâ—g log'd and dull'd with corruption sorrow affliction tentation delight less in it they do then and therefore delight less in themselves But that there should be any true delight in God and his Ordinances and no delight in that day wherein they are most dispensed and best attended is as unlike as that a Jew should be without rejoycing at their great Festival days or that it should not be merry when friends meet or that Simeon should not take pleasure in that day wherein he took up the child Jesus in his arms for the Lords-day is Christians Feasting-day Christians gladsom meeting-day and the day wherein they being met together Christ who is the Consolation of Israel promiseth to be in the midst of them Is 't possible that on the day wherein they sit under the shadow of their dear Lord wherein they tast of his sweet fruit wherein he brings them to the Banqueting-house and spreads his Banner of Love over them they should then be without Cordial-content That they are not without such content appears because all the six days Sollicitors that is all worldly things and carnal company are kept off on that day of retiredness with God yea and charged and even adjured not to disturb their sweetest fellowship with the Father and with his Son Jesus Christ Albeit therefore I shall easily grant that we have great cause to desire God to be merciful to us in this thing that our delight in Sabbath-duties is so dim yet it doth not follow from thence that there is none If
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
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 Isaac and Jacob and he is not the God of the dead but of the living Hence it followeth that Abraham Isaac 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 buâ—then 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 modest 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 disâ—olute and drunken Meetings and all such use of the creatures as is either dishonorable to the Creator or bringeth no gloâ—y 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 oughâ— to wear their hair but it doth not therefore follow that
hearing of thy Word heedfully the receiving of thy holy Sacrament preparedly the keeping of thy Sabbath conscionably praying to thy Majesty often and earnestly together with conversing with good company as there shall be liberty and occasion and a gaining of time to commune with our own hearts and so to think on our wayes as that we may turn our feet to Gods testimonies Thus and every other good way O our God lead us by thy good Spirit into the land of uprightness and into a state of blessedness And because it is our duty to pray for thy Church whereof we are members as wâ—ll as for our selveâ— yea and our honour also who art but dust and ashes to be admitted so to do therefore we beseech thee Do well in thy good pleasure unto Sion build thou the wals of Jerusalem Make it the study of those that are thy people to be an holy people as thou their God art an holy God Where thy Church hath rest make them careful to walk before thee in the fear of the Lord and in the comfort of the Holy Ghost that so their peace may be continued or they prepared for trouble if their quiet state be altered Where thy Church is in trouble make them mindful of and able for that truly penitent humbling themselves before thee and faithful seeking unto thee whereby their peace and prosperity may be restored Strengthen in all parts their hearts and hands that stand in the just defence of Religion and Right In special manner we beseech thee to have a gracious respect to this sinful Nation with the adjoyned Dominions Enable with all eminent gifts and especially sanctifie moâ—e and more with saving grace the Kings most Excellent Majesty our Supreme and most gracious Governour and so pour forth thy Spirit upon all in higher Authority that they may with all wisdom diligence faithfulness and good success manage the great affairs of State Be pleas'd to establish and ever to preserve and stand by the two great Ordinances of Magistracy and Ministry that by the preaching of the one the power of the other and thy blessing on both Errour and Ungodliness may be restrained truth and holiness may be promoted and in that way all outward good things may be ministred Bless we humbly pray thee outwardly as thou seest meet but especially spiritually all that fear thy Name yea have mercy on them call them and put thy fear into them that yet fear thee not In special we desire thy favour in behalf of those to whom we have any relation and whom we are desired or ought to pray for more particularly this Family In singular mercy vouchsafe thy grace to any in it that yet want it and encrease thy grace in those that have it Extend thy compassion O thou that art the Father of mercy to those that be any way afflicted with sickness pain poverty injustice reproach restraint And more especially to those that suffer either in Conscience or for Conscience Give them all wisdom to see what thou intendest grace to give thee what thou expectest strength to bear what thou inflictest and in thine own way and time make them glorious by deliverance And now O Lord we return humble thanks unto thy Majesty for the mercies of this day in regard of our souls and bodies and businesses desiring that we may still make a good use of all our crosses And so craving pardon in Jesus Christ for the sins of this day for which we are here before thee to judge our selves we resign up our persons and all we have into thy gracious hands beseeching thee so to watch over us this night as that our souls may be kept from sin our bodies from sickness our goods from loss and those decreasings that we deserve And withal so to bless our Rest unto us that we may awake with cheerfulness in the morning well enabled for thy Service and the duties of our Callings the day following And all this for Jesus Christs sake in whom we beseech thee to accept these our poor and weak Prayers which we conclude with his absolutely perfect Prayer saying as he hath taught us Our Father which art in Heaven c. A shorter Prayer for the Morning MOst gracious God we do here humbly present our selves before thee to offer unto thee the Sacrifice of praise that is the fruit of our lips and to give thanks unto thy Name for the rest of the night past and the mercies of this morning We confess thou mightest justly have awakened us out of our sleep at mid-night as thou didst the Egyptians with a great cry or else have made our sleep as when thou smotest their first-born the sleep of death but we have lien down in peace and slept because thou Lord only makest us dwell in safety Truly the light is sweet and a pleasant thing it is to the eyes to behold the Sun but How excellent is thy loving kindness in causing the Sun of Righteousness to arise unto us with healing in his wings Blessed be thy Name for giving the Lord Jesus to be a light to lighten us Gentiles as well as to be the glory of thy people Israel And that we have together with him and not without him all things also We praise thee for the health of our bodies the peace of our mindes for our understanding and all the powers of our Souls for our sight and hearing and all the parts of our bodies for the liberty of our Persons the blessings of our Estate and all the comfort we enjoy in our Friends and Relations Yea for all those fatherly Corrections whereby thou hast sought to drive our foolishness far from us and to make us mend our pace in the wayes of Wisdom In special we thank thee for any well-grounded hopes we have of a better life and that Inheritance which is incorruptible undefiled and that fadeth not away reserved in Heaven for us and for which also we are preserved O Lord We are less then the least of all thy mercies and if thou lay upon us the heavyest of thy judgements we have no right to complain being men of death and such as have deserved everlasting condemnation For we brought into the world with us a corrupt nature wherein is the seed of all sin and by reason whereof in the whole course of our lives we have neglected or done negligently what thou requirest and have moreover too too carelesly rusht into those evils both in thought word and deed which thou forbiddest But since thou art a God that delightest in mercy and that hast been pleas'd out of thine infinite love to mankind to lay upon thine only Son the iniquity of us all We that are the sheep that have gone so far astray come boldly unto the Throne of Grace in his Name intreating thy Majesty that by that Lamb of