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
PRACTICAL PIETY OR THE PASTOR'S Last Legacy TO HIS BELOVED PEOPLE Directing how to Walk with GOD in these Apostatizing Times WITH Two most Serious Exhortatory Epistles to Satisfie the Christian Readers concerning the Whole WORK To which is Added Morning and Evening PRAYERS for Private Families By that Reverend Divine Mr. William Thomas late Rector of the Church of Ubley in the County of Somerset after his 44 years Labours in the Ministry in that Place Acts 2. 42. And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayer London Printed for Edward Thomas at the Adam and Eve in Little Britain 1681. 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 set 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 profitable to you by being more acceptable more helpful by being more grateful and by your looking upon it with an Eye of Love Having mentioned the time of my abode among you It shall not be tedious to me nor wil it I hope be grievous to you to review and run over in a generality what hath passed in it And therein will be found something to be observed and marked something to be humbled for and something to praise God for That
Teacching 199 to 202. 2. Quickning 3. Comforting 3. Commended to Christians in way of Exchange for all other delights 202. 3. Some advice is given that singing may be more profitable viz. 1. By marking the matter of the Psalm while it is singing 204. 2. By conferring of it after ibid. 4. Lamentation for the neglect and negligent performance of this duty with a close quickning thereunto In the close 204. to 208 A Family-Prayer for the Morning 209 A Family-Prayer for the Evening 214. A shorter Prayer for the Morning 220. A shorter Prayer for the Evening 224. Prayers for Children for Morning and Evening 228. to 231 ERRATA PAg. 4. marg r for c. 4. read c. 5. t read Job 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 risled r. ruled p. 160 l. 17. r. in a manner p. 165. 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 upon the Throne of his Kingdom he shall write him a Copy of this Law out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the dayes of his life Object That Command is for the Kings not for me Answ 1. It 's more wise to say If a King must read the Law whose imployments are so many and weighty then I much more who may gain time better 2. Wheresoever a command is confirmed by a general reason that binds all there the command it self hath a general binding force and reacheth as far as the reason doth Now the reason of the Kings reading the Law is of that nature for this it is That he may learn to fear the Lord his God to keep all the words of the Law and the Statutes to do them that his heart be not lift up above his brethren which
Though we receive Christ really and truly 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 otherwise 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 desire 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 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 means
and so was on those words of Christ I say this was not a vain business for in this way they understood the words of Christ at last the meaning whereof they knew not at first If it be said That Persons grown up may be first taught to use the name and things of God reverently which children cannot be and by that 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. Nor 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 fay 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 forth 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 will 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 movâ—â—g and making of a child the better to mark what is taught him and for the getting
be justified and saved that 's revealed from Heaven And if it cannot be had by Nature How shall it be had but by Nurture and Information of the Lord and How shall Children have it so well as by Parents pains and provision 2. When is it to be endeavoured or When is this Knowledge to be communicated Answ Reason teacheth to do 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 Teachet 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
upon our ever too-hard-hearts as that we may remember our former evil wayes and doings that have not been good and lothe our selves in our own sight for all our iniquities Nor let us lothe our sins only and our selves for them but leave them also and settle it in our hearts after thou hast spoken peace to us not to turn again to folly And because our own resolutions are soon altered and by our own strength we cannot prevail therefore we beg of thee our God to whom power belongeth so much strength as that though sin while we are here dwell within us yet it may not have dominion over us especially let us be strong in the Lord and the power of his might for the subduing of our special sins and those Goliahs that seem to set at defiance the whole Army of the Graces of God in us Neither let it suffice us to depart from evil unless also we do good and live soberly righteously and godly in this present world And that this may be better done Good Lord make us mindful of the use of all good means of a godly life such as are the 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 well as for our selves 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 more 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 d 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
are divers young ones that are not such After all this I shall say and may truly say with the Apostle I write not these things to shame you or as if I thought there were not the like or greater cause of complaint in other places but I write them as to my beloved Sons and Daughters to warn you and to stir up both my self and you that it may be yet better by our making the best use we can of the little and uncertain remainder of time of our being together as Pastor and People I gladly pass from this which is displeasing to me but I thought needful for you to affect you with your estate that you might never rest till you be in a good estate And come now to the third and more comfortable thing which is matter of Praising God whereof there is much and that Not only because I hope and know that the great God without whom Ministers can do nothing are nothing hath been pleas'd to make my Ministry profitable to divers neighbouring Parishes at my first coming hither less provided for but especially for the good effect of it among you of this Congregation The same Lord of the Harvest that hath brought I may say laborious preaching into this place where there was so little so long time before hath blessed it here also so far as that I doubt not divers are gone to Heaven that have enjoyed it and are going thither who now enjoy it Not so many God knows as were to be wished but so many as that it sufficiently appeareth that God had a gracious work to do when he sent his Word hither upon the souls of poor people in this place I shall not here forget that which may confirm what I have said and be a sign of the hearty entertainment of the Gospel which is That you did so generally lovingly and earnestly desire my return unto you after I had been for some longer time absent and when I was much desired otherwhere This new Invitation I took as a second Call and a new encouragement to settle with you and therefore forsaking all other I have kept my self or rather God hath kept me only unto you to spend and be spent for you Here also I do with comfort remember your greater respect to the Lords-day more knowledge of and preparation for the Lords-Supper then is to be found in every place where the Word hath been together with some more reverence of the presence and service of God in the publike Assembly you do not use to over-run the blessing as divers that make it a common but it is a very profane custom to go away before the Blessing be pronounced but abide the whole time of divine Service Jacob said I will not let thee go from me They do well that say and resolve Lord I will not go from thee before thou blesse me But amongst and above divers other things there is great cause of blessing God for your constancy in attending Gods Word and Ordinances in the late Erroneous and Congregation-scattering times wherein so many Christians have lamentably and fearfully faln from the truth and wayes of God from whom I know you have not wanted tentations to depart with them upon the pretence of greater light and more holiness from that written Word of God which they that leave or cross and contemn have no morning-light in them and with a reverend and unfained respect whereunto the greatest godliness and holiness is ever-joyned for it is a doctrine according to godliness that is which requires true godliness and stirs up and brings men thereunto But by such tentations many have departed To that God be glory who is able to keep you and hath kept you from so falling Jude v. 24 25. I have little more to say O that I could take off some of that which I have said that is all former Complaints by seeing that done at last which hath not been done at first I mean by seeing those that have lien in ignorance become at length knowing Christians those that have been wordly minded spiritual Christians those that have been loose and given to drinking sober Christians and those who have been only sober truly godly Christians O that they that are old too like Nicodemus that dreamed of entring into his Mothers womb again might be so far awakened and enlightened as to enter as it were into the womb of the Church and know experimentally what the great mystery of Regeneration means by having Christ through the travail of the Ministery formed in them to the glory of God the sealing of the Ministry and the salvation of their pretious Souls in the day of Jesus Christ unto which they do so much hasten and for which they must prepare now or perish then And to speak yet again O that you that are younger would make conscience of remembring your Creator in the dayes of your youth and make it your business to grow in grace as you grow in years not being ever the elder the lower but the taller Christian It 's a miserable thing when a young man grows in nothing but in height or in hair O how that grows in these dissolute dayes or in strength or in wit without having the wit to grow in the knowledge and fear of God I say this is a miserable and most dangerous thing for young men may die as well as old if the Tower of Siloe fall it kills the youngest on whom it falls as well as the oldest In those lead-mines wherein many of you labour how many younger and stronger men have perished on a sudden Now if they that dye whether they be old or young do not live in Jesus while they live how shall they die in Jesus when they die and then how shall they live with him when they are dead And Is it your mind that the Lord Jesus should be in one place and you when you are dead and may die to morrow in another and that a contrary place He in glory and you in torment and that for evermore Beloved I am perswaded better things of you and pray for better things in you even things that accompany Salvation though because I would have you to hear I thus speak I shall speak but once more and I hope they that hear worst will hear me Are you sure there is an Heaven Do you believe there is an Hell Do you know the Soul is Immortal and never dieth as the Body doth And are you further perswaded that where this never-dying Soul lodgeth and lyeth the first night after your death whether 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
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.
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 steadfastly 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 poslessed 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-prepared 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 Thess 5 12 13. And we besetch 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 w. t in the Lord which shews that it is by authority from the Lord and that it must be according 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 heal the stripes of children And lastly it serves to procure the better success to any severer course John 5. 14. 2 Thess 3. 15. Of the Office of Ministers I shall say no more but to make the better way to peoples duty must needs grant that if a Minister perform not takes no care to perform makes no conscience of performing these parts of his office then though honour be alwayes due to his calling yet he deprives himself of that honour which otherwise would accrue and be due to his person in reference to that calling for the honour is tied to the well-performing of the office The Elders that rule well are they that are worthy of
in preaching and withal a just and holy man and of known integrity in his life But notwithstanding all his high esteem of him he had so little love to him that he cut off his head at last for he could not abide him as an Admonisher Luk. 3. 19. Honour on such grounds as these as that which is given out of fear rather then love and good will may as Ambrose saith be beneficial for the present to him that receives the honour he may be encouraged by it and it may be some advantage to him in his work but it will never be profitable for the future to him that gives it All done out of by-ends is like Hypocrites alms all the reward is here a man loseth his end if he think to have it rewarded at that last and great day 2 Tim. 1. 18. True estimation is like that of Jonathan who had not only high thoughts of David but loved him also as he loved his own soul Now they who esteem out of love will do it heartily fully and constantly 1. Heartily for If I can say one loves me truly I can say also his heart is with me 2. Fully Love gives good measure and saith Whatsoever thy soul desireth I will even do it for thee 3. Constantly for love cannot leave off Ruth 1. 16. Cant. 8. 6 7. Is not the doctrine of the Gospel an amiable doctrine let the Teachers therefore be amiable and account their feet beautiful They never loved God that do not love his Word Nor his Word that do not love his Work Nor his Work that do not love his Workmen All this appears in Ahab who being a man that did not love the Lords true Prophets nor their Work nor Gods Word is therefore declared by God himself ungodly and one that hated the Lord 2 Chron. 19. 2. 3. The reason and ground of the Estimation which is for their works sake This is the great and the good reason of respecting Ministers Hence Paul speaking of Timothy saith He worketh the work of the Lord as I also do let no man therefore despise him This is the more considerable because divers seem to esteem good Ministers much when as it is not from love so neither is it for their works sake For It may be 1. For fear and to comply with them when the times and present Powers favour them or when it is some other way dangerous to disdain them so Haman did Mordecai the greatest honour for he durst do no other so the Devils give Christ fair words for fear of torment before the time And that great testimony of the unclean spirit mentioned before might be given either to make their doctrine the more suspected because they had the Devils testimonial or else to flatter with the Apostles for fear they should marr his market as they quickly did Thus that third Captain fell upon his knees before the Prophet Elijah for fear of losing his own life and the lives of the fifty with him 2. For their better grace because some good Ministers of great parts have a general fame and are had in honour with the people so that if they favour them also they shall be the better thought of No marvel if many of the Pharisees came to John's baptism for Jerusalem and all Judea went out to him Mat. 3. 5 7. 3. Out of civility and courtesie so men use to invite the Preacher to dinner which is an argument of respect and thus Simon the Pharisee none of the worst it seems nor of the best desired Christ to eat with him Luk. 7. 36. 4. Out of zeal to this or that Opinion which makes men extol that Minister that maintains it There 's much estimation in a way of faction Thus when there arose a distension between the Pharisees and the Sadduces Paul having declared himself to be a Pharisee the Scribes that were of the Pharisees part arose and took Pauls part and present him as a man to whom haply a Spirit or an Angel had spoken and consequently such a person as to whom if any offer violence he shall be found to fight against God Thus they that hated Paul to the death plead for him because he stood for that which they held and contended with the other side about 5. Out of malitious subtilty to draw something from a good Minister by flaâ—tery and fair words that will hurt or undo him Thus the Pharisees speak highly of Christ Thou art true teachest the way of God in truth carest not for any man not because they meant to commend him but to catch him for if he say Tribute is to be paid he shall be looked upon as a berrayer of the liberty of his Countrey and be hated of the people If he deny the payment then they have him in Caesars trap 6. Out of a private grudge against some zealous Minister or faithful Pastor who desires the good of his hearers rather then their good will and therefore deals plainly and roundly with them that they may be reformed and saved In this case hypocrites pay in full to Paul in their honour that they may rob Peter that is they commend the Minister of some Parish near them or one eminent in the County that they may the better rebel against and debase their own Pastor or some other that preaches among them and cometh closer to them then they are willing of Thus the Jews magnified Abraham Jacob Moses but the use of it was to cast a slur upon Christ himself And some speak highly of dead Ministers to lay low the living In brief carnal men as one observes can never esteem Ministers in love as they should because their work that should procure them honour works with corrupt men to their dishonour But to speak now on the other part The Lords Labourers are to be honoured for their work sake and that because it is work and such a work and their work First it is a work And in any good work men diligent and laborious have been still esteemed Hence Pharoah enquires whether Josephs Brethren be men of activity for then he will make them rulers over his Cattel And Jeroboam being observed by Solomon to be industrious or one that did work he was therefore made Ruler over the charge of Joseph Secondly It 's a worthy work fair honourable not a vulgar but an eminent work This appeareth three wayes 1. By the Author and end of it It is from God and for God From God as the Author It 's he that brings men nea to himself to do Tabernacle-work And the Commission of Gospel-Ministers is issued forth out of Christs own Charter unto whom all power is given both in Heaven and in Earth Mat. 28. 18 19. And it is also for God as the end of it when David would set out the work of the Temple and
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 children and servants And in special repeating the Sermons preached for the good of the Family or of other Christians who finding how frail their memories are will be glad of such an assistance 2. Works of Charity as laying up or laying out for the use of the poor as God prospereth us visiting and helping the sick spiritually and outwardly as our Saviour used to heal on the Sabbath day yet not so as to make more work then we need but doing any good to poor creatures which will not be so much for God's glory and the winning of others to Religion who are at leisure to look out that day or for their comfort that are in distress if it be not on the Lords day done and dispatch'd Hitherto of the Rest and Holiness of the Sabbath Thirdly There remaineth to be considered the extent of this rest and holiness which is for a whole day for the Commandement saith Remember the day of rest to keep it holy There is some question when the Christian Sabbath begins some will have it to begin in the evening and so the night shall be first and the day after Others I conceive more probably hold that it beginneth in the morning because then and that very early when it was yet dark Joh. 20. 1. our Saviour was risen and in his Resurrection that work which gave occasion of the institution of the day was finished and so the Lords day is reckoned from morning to morning or as some account it from midnight to midnight conceiving that the morning
Law written with his own finger in full force to the end of the world a weekly Sabbath If any ask and would know further What need there is of it The answer may be 1. That the Lord hath need of it that the work of Creation and Redemption may be remembred and our Creator and Redeemer publiquely and solemnly served and glorified 2. That man hath need of it for the Sabbath was made for man that is both for his spiritual and corporal good It was not without need that God made the Sabbath either for himself or for us Indeed but one thing is needful and that is to sit at Christs feet and hear his Word as it ought to be heard Which though it may be done other dayes yet not so fully and hopefully as on that day when all other things are laid aside to apply our selves wholly to the concernments of our Souls On other dayes there is more of Martha that is the world is mixt and is a partner but on this day with Mary we choose if we have Maries grace the good part and provide to attend upon the Lord without distraction On other dayes our hearts like the Jews garments hang loose on this day if we mind our duty we gird up the loins of our mind and so may run as Elijah before Ahab when he had girded up his loins the way of Gods Commandements 1 King 18. 46. Psal 119. 32. On other dayes the Moon is between us and the Sun I mean earthly and sublunary things stand between us and the Sun of Righteousness whereby there is an Eclipse that we can not so fully enjoy him but now on the Lords day if we be Christians we should if wise we will if good and faithful we shall tread the Moon under our feet and as in Solomon's Royal and Incomparable Throne the footstool was of gold so being taken up on that Ascension-day to Mount Tabor we shall make the most golden world our foot-stool and the necessary supports thereof like Zacheus his Sycomore-tree helps being under us to see Jesus the better that having a full view of him and fellowship with him of his fulness we may receive grace for grace Some men talk of an every-dayes Sabbath but as to make every man a Magistrate is to take away Magistracy and to let every man be a Minister is to take away the Ministry so to make every day a Sabbath is to say No day shall be a Sabbath They may call every day a Sabbath because we are to rest and abstain from sin every day but herein they deceive themselves in that they do not consider that on the Sabbath day we must not only abstain from sinful things albeit then we should abhor them most but from those things that are not sinful on other dayes but lawful and needful and which it is a sin not to look after as the works of our ordinary Callings for look how a Subject that is called to wait on his Prince is not only to leave his good Fellows and that loose and vain company which he ought alwayes to separate himself from but also his Wife Children whole Family and all his domestick affairs which out of this case and when there is no such Call it is his sin to be unnecessarily absent from and his duty to abide with and take care of and so when our Lord calls us to wait on him a whole day together as he doth on the Lords day all other things are for that time to be laid aside save only those which our Lord alloweth us though at other times lawful and necessary When two good things are to be done and both cannot be done our reason will tell us that it is necessary for that time to leave the less and apply our selves to the greater which being well considered will amount to this that it is necessary that there earthly things should be for a convenient time with-drawn from that is that there should be a weekly Sabbath for that 's the most convenient time to give up our selves intirely to those things that ought to be highest in our account to wit the honour and service of our God and the salvation of our souls It 's a poor plea to say I must needs go see my Ground when God calls to his Supper but it 's a good pleading of necessity to say I must needs goe see my God Psal 63. 2. Now whereas on working dayes the world doth as it were cover our faces with a vail and cast dust on the divine Glass on the Lords day by laying aside earthly things and thoughts the covering is put away from our face as from Moses face when he left all to appear before the Lord that we may see the King in his glory yea so see him as to become glorious our selves with that sight For we all to wit who by admirable grace have received the Spirit of God with open face beholding as in a glass the glory of God are transformed into the same Image from glory to glory 2 Cor. 3. 18. 2. The Commodity of the Christian Sabbath What is said of Godliness may be said of the Day of God which is the Nurse of Godliness that it is profitable to all things I mean being spiritually observed for otherwise the bodily exercise profiteth little The weekly Sabbath like the Vine whose Wine cheareth God and Man yeeldeth much assistance for the performance of the duties of the first and second Table 1. Of the First Table Of the first Commandement for therein is an acknowledgement of God our Creator as the only true God maker of Heaven and Earth in the proportion of time that is in observing a Sabbath every seventh day after our six dayes work And an acknowledgement also of God our Saviour in our particular Sabbath-day in these Gospel times That of the Prophet is very observable They have hid their eyes from my Sabbaths that is they slight them as Hos 8. 12. And what followeth And I am profaned among them that is dishonoured accounted as nought among them as if I were not a God Dutch Annot. Of the Second Commandement Because the Worship of God required in that Commandement is on that day most improved and heightened As being 1. More extended because all both Superiours and those under them and within their Gates are then to wait on God in the way of his Worship Hence it is conceiv'd that whereas these two Ye shall fear every Man his Mother and his Father and shall keep my Sabbaths are joyned together the reason thereof may be this because Fathers and Mothers and Governours to whom the fourth Commandement is directed not only but eminently are to see that their Children and Servants keep the Lords Sabbaths and Children and Servants should so far fear and reverence them as herein to be ruled by them and so there will be a
large in all godliness of life all the days of the week and of our life only with this difference that things lawful on other days by the allowance of Scripture and needful also are on the Sabbath-day unlawful because of the distinction made in the fourth Commandement between the Rest and holiness of that weekly day and the work and imployment of the six working-days On all days we should be sober righteous and godly but on the Lords-day we should be in the Spirit more high more ghostly more heavenly and as Moses when he was with God in the Mount more resplendent by the beauty of Holiness Thus of the Sabbath-duty I come now as the Text leads me 3. To the Sabbath Promises ver 14. In the opening of these Promises I shall proceed the better by taking along with me an Observation brought to my hand which is this As the Precepts before are Evangelical so the Promises here are not Jewish or earthly but heavenly for the good things mentioned in the former verse are the operations of the Spirit of God unto which the good things of this world being far inferior they are not so sutable a reward nor is it for Him that is most liberal so to reward them Yet there is no cause of excluding those outward comforts which the letter of the Text in the latter part of the verse layeth before us and which are other-where promised to those that hallow the Sabbath-day the contrary evils whereunto came as hath been shewed on the Jews when they did profane it But it 's true that worldly commodities and contentments are not here promised only the first promise is very spiritual nor chiefly but rather when these outward things are mentioned sutable to the Ear and to the Heart and to the state of a Jew and which God was ready to perform to them in the letter I say when these things are mentioned in the Old Testament higher and more spiritual things are usually meant yea a reward reaching to Eternity which through Jesus Christ our Lord is given to the sincere and spiritual observers of Gods Commandements whereof this of the Sabbath is one and therefore the good promises laid down here may well be taken in that extent whereof there is the more reason because the later promises here specified are in the tenour of them and as they stand in the letter proper to the Jewish people and therefore either this Scripture must not be for our use or else some other thing must be meant then the words in themselves express I shall therefore take the Promises as they lie in the Text and take in all the commodity and comfort whether outward or spiritual that may be truly collected from them to encourage all men in the Sabbath duty and consequently in the pursuit of all Religion which is the thing that is intended in and which ariseth from the holy observation of the Sabbath-day Now whereas Pleasure and Preferment and Profit are the great Motives to make men to do willingly what is desired or required of them all these are here set before us as the reward of Sabbath-Piety 1. Pleasure Then shalt thou delight thy self in the Lord This is a special and most spiritual promise unto that man to whom the study of Vertue and Sanctification of the Sabbath is a delight the Lord himself shall be in stead of all delights which may be said to be especially by a more abundant fellowship with God on that day wherein we lay all aside that we may associate and solace our selves with Him This delightsom Communion with God is enjoyed three wayes 1. In the Ministery of the Word whereby we have fellowship indeed with Ministers but truly their fellowship and so that fellowship is with the Father and with his Son Jesus Christ and what 's the effect of it but delight and full joy For the goodness of Gods House is very satisfying and by hearing the Word we eat that which is good and the soul delights it self in fatness 2. In the duty of Private Meditation wherein the faithful soul is satisfied as with marrow and fatness by the remembrance of God 3. In Prayer for delight in the Almighty is accompanyed with lifting up the face to God to look for every good thing from Him when on the contrary the hypocrite that delighteth not himself in him will not always call on him but others are joyful in the House of Prayer Isa 56. 7. In such wayes as these God makes his faithful servants to drink of the River of his delights having to do with God their exceeding joy Psal 43. 4. And the delight is more large and full by those many considerations of one kind and another by which this great Lord makes himself most amiable and wholly delectable to those that are acquainted with him as the great benefit of his Providence which makes them resolve to own him and set up their Rest in him together with his safe and sweet protection not only from outward but spiritual Enemies and Evils which makes them sit under his shadow with great delight unto which we may add their outward enjoyments the comfortable use whereof being well sum'd up is nothing else but a delighting themselves in the great goodness of God Briefly the light of Gods countenance the benefit of his counsel here and the assurance of his glory hereafter make his most afflicted servants upon serious consideration and Sanctuary information exceedingly to rejoyce and glory in him and to do as they do who would take their fill of delight one with another and that is to shut all others out and say None but Thee Psal 73. 24 25. Thus the duty and reward have both one name Delight in the Sabbath of the Lord is the duty and Delight in the Lord of the Sabbath is the reward O How poor and base are the delights of those men unto whom the holiness of the Sabbath-day yea by the same reason of any day is a heavy and ill-belov'd business They can delight in a Dinah they have what they would have when they walk in lasciviousness lusts excess of Wine Revellings Banquetings And they that are something better yet rejoyce and delight in a thing of nought as Wealth Power Policy their delights at best are but the delights of the sons of men Eccles 2. 8. not of the sons of God for They say The desire of our soul is to thee and the remembrance of thee This is a well-grounded well-placed and hopeful delight for it is in Him that is Almighty al-sufficient a profitable delight for it 's a very great absurdity and Atheism to say It profiteth a man nothing that he should delight himself with God I say to say so deliberately and not in some great tentation It is a sweet delight for it is in him that is altogether
agree with the Word of God and the general Doctrine of Religion as it hath a just influence into this particular Sabbath-subject But withal let it be observed that if a man will lean to his own understanding and entertain a conference with flesh and bloud with an accounting of the 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 founded 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 Christians 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 latter end especially like Mount Abarim to Moses wherein they see much of the Heavenly Canaan And at any other time when they that walk with God being clog'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
God he is more abundantly glorifyed 2 Cor. 9. 12 13. 2. Our own good God would have us to be wise for our selves and to know things for our own good Now the more Suitors there be the more like they be other things being alike to have their suit granted else why are the people of God call'd upon on more important occasions to seek him together It s true there cannot be so solemn an Assembly in a Private house as when the trumpet is blown in Zion but yet a Christian-Housholder kneeling before the Lord with his Wife and Children and whole Family is in some part and with a Religious resemblance like Jehosaphat and Judah standing before the Lord with their little ones their Wives and their Children a thing which the Lord likes so well that he undertakes that himself which is by so many cast upon him Go gather together all the Jews saith Esther and fast ye for me and if I perish I perish I 'le venture my life upon that concurrent course We finde also in the New Testament that the Prayer of the Christian company made the house shake where they were assembled together And Church-prayers bring Peter out of Prison in witness whereof he comes to that very house where many were gathered together praying Nor is the joyning of the Family in Prayer beneficial only for the better hearing of the petitions presented to God in the generality but in special for the better speeding of all houshold-affairs for as our nourishment so our imployment is sanctified by the Word and Prayer which is the more considerable in a Family because the Scripture lets us know how much the prosperity thereof depends on the blessing of God which is as was said before like to be more obtained when it is sought by more and when God is wrestled with by an united strength of Faith and Fervency If it be here objected as it is like enough to be That in ordinary Families there are divers persons in whom there is little appearance of Faith and Grace and then what strength can they give to the Duty of Prayer To this I answer 1. That the same objection might have been made against all Judah that stood before God with their little ones their Wives and their Children for sure they were not all Israel that is truly gracious and clean in heart that were of Israel And yet we find that of that general appearing there was a great acceptation yea God will have gathered together children and those that suck the breasts Besides that it is required that in the Church which will always be a mixt company Amen should be said by the whole Assembly which notes such a conjunction as makes the Prayer common to all yea and commodious also for God requires no unprofitable thing Now the reason why God requires and accepts this joyning together is because He is honoured yea his honour is heightened by the submission and seeking of his People when they are gathered together though divers or many of the company are not persons truly gracious And howsoever Infants and Sucklings cannot pray and so sorry Men and Women are like to pray very poorly themselves yet others by looking on them and taking to heart their hazzardous condition may thereby be stirred up to pray much more earnestly and effectually Yea the Beasts of Niniveh may lowden their cry Jonab 3. 8. 2. I answer That it is too high and hard for us to pronounce who in a Family have true Grace and who have not and we are not to reason away conjunction in Religious Exercises by uncertain conjectures Nay though they do by their outward and ill carriage give great occasion to judge them bad and unregenerate men and they be indeed such yet the having and holding of them to a course of Religion in the Family may through the blessing of God prevail for their Reformation yea we do not know but that the Prayers of the company and houshold wherein there be some that have Grace may be a means through Grace of the working of Grace in those that joyn with them though as yet they have no Grace So Sauls conversion is supposed to be given in of God by the Prayer of Steven And the conversion of Augustine who was as Saul much corrupted in opinion by the prayers and tears of his ever-weeping and seeking Mother August confess lib. 3. 12. 4. 9. 3. I answer further and grant that there is not the same acceptance of Prayer from Persons that want the Grace of God as from them that have it for gracious Persons being in Christ are in him accepted as having a night to all the Promises of God which in him are Yea and in him Amen and whereof they are the heirs But though they that want Grace Faith and Interest in our High-Priest cannot come boldly to the throne of Grace to obtain Mercy and find Grace as Believers may yet they may be so far accepted as to be helpers for the obtaining of outward blessings We find Pilgrims and Prisoners Sickmen and Seamen crying to God in their distress and He who takes notice of the voice of nature and necessity saveth and delivereth them in that way out of all their troubles Nor were the Ninevites deceived in the hope they had of preventing perishing by Praying and crying mightily unto God for in that way they prevailed though we cannot say for the pardon of their sin and saving of their souls yet for the saving of their City at least at that time 4. To shut up this If this Objection will hold we must exclude all men that are not good men from the duty of Prayer yea of Private Prayer when yet we know that Prayer is a general duty And unto Simon Magus that had no part nor lot in Gospel-saving priviledges but say in the gall of wickedness and bond of iniquity unto him notwithstanding Peter saith Repent of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee It s true that Peter bids him Repent first and then Pray for Prayer cannot be heard for pardon of sin unless by Pardon we understand the removal of some outward judgement I say Prayer cannot be heard for the pardon of sin as it binds over to everlasting condemnation unless in a way of true Repentance and yet God is so full of compassion as to forgive iniquity So as not to destroy even those who seek him because he slaies them whose professions and fair promises are but flatteries and whose hearts are not right with him nor stedfast in his Covenant in their returnings to him Having been so long in the first Position I shall be shorter in those that follow The second Position Approved examples are binding to the end of the World in those things wherein the
themselves competently and comfortably to speak in Prayer unto God for Revelation is the Rise of Supplication 2 Sam. 7. 27. 2. In worse persons Profaneness is an Enemy to Prayer and an aversness from the service of God yea not only a loathness but a loathing to look after religious duties Wicked men leave off to be wise and to do good and say of the offering of spiritual Sacrifices to God Behold what a weariness is it yea perhaps they are loth to stoop so low as to be so much Disciples and to bow down and kneel before the Lord their Maker in the presence of those belonging to their charge Psal 95. 6. being therein of Michals haughty mind 2 Sam. 6. 20. 3. Spiritual sloth and a lazy listlesness makes people unwilling to buckle with such a duty and to take the pains to furnish themselves for such a service They could find in their heart to pray in their Family but the soul of the stuggard dosireth and hath nothing Unto this backwardness in many Bashfulnefs is added in divers others and a natural fear and diffidence making them very unapt to appear and act in any solemn religious duty when they are in company This disease and holding off from so good an action should be corrected for the present by conscience of the duty and consideration of his calling to it who is the Governour of a Family and the using of the exercise will through Gods blessing in a short time work the cure and take off the difficulty Nicodemus that comes in the night at first appears at length in the light and owned a crucified Christ John 19. 38 39. 4. In many men Worldliness is a great impediment for so eager are men on their Earthly occasions and advantages that they cannot afford time for spiritual duties But let such consider that in this they are peny-wise and pound-foolish like a man that hath a Journey to go and is so hasty that he will not stay the making ready of his Horse or like Saul that said to the Priest With-draw thine hand He was so hasty and looked upon his occasions as so urgent that he thought it no wisdom to abide with God to wait his answer And again like Saul that was so eager of pursuit and revenge that he adjured the people that not a man of them should eat any food till the evening and so they were faint and could not make that flaughter they might have done among the Philistins He was so greedy of his ends that he lost his ends Even so they that are so greedy after the world that God can have none of their attendance either have not what they look for or have it not in mercy God is very gracious unto us but it is at the voyce of our cry Isa 30. 19. 5. In some men Atheism is the hinderance whereby men use to make light of such heavenly things as Hearing and Praying are A Farm a Wife or a yoke of Oxen may be the next reason but Atheism lies at the bottom for let all men examine namely when they cannot afford God a Prayer Morning and Evening whether this thought do not lodge in the heart of one and of another of them To go about my business will do me some good but Praying in my Family will do me none but only hinder me of so much time Now this wicked thought to wit that all time is lost that is bestowed in the Service of God and that they that pray not do as well as they that do I say this is down-right Atheism The bottom-cause of not calling upon God is that The Fool saith in his heart There is no God See for this Psal 14. 1 4 6. Job 21. 15. Mal. 3. 14. Upon the whole let every man enter into his own heart and consider what comfort there can be in refraining Houshold-worship and restraining Prayer on such reasons as these which yet upon sincere and serious consideration will no doubt be found the ordinary Pul-backs from so good a duty It remaineth now to enquire after the former proofs for Family-Prayer what time is to be allotted to this duty wherein I shall endeavour to shew two things 1. That it is to be used every day And that 2. Morning and Evening First The duty of Prayer is to be performed every day whereof while I speak in general it will have an influence into and by parity of reason argue for Family Prayer Reasons of dayly Prayer are many And they are already given and published I shall only recite some of them viz. 1. Because our Saviour Christ in that Prayer which we call the Lords-Prayer directs and commands us to ask our dayly bread every day Nor is there less but the same or a greater reason to desire every day other things that we dayly and dearly need as the forgiving of our dayly trespasses the not leading us into tentation when Satan layes dayly snares for us As also to give thanks which the conclusion of that Prayer teacheth for every days mercy Every day supplyeth new matter both of Petition and Thanksgiving and therefore it calleth us to make supplication to the Lord that he may do for us at all times as the matter shall require 1 King 8. 59. and to give him thanks Who dayly loadeth us with benefits Psal 68 19. 2. Because every day hath its evils and vexations which are to be sweetned with Prayer and made tolerable Mat. 6. 34. and its comforts also and contentments which are to be sanctified by Prayer and made profitable 1 Tim. 4. 5. 3. Because we know not whether we shall live till to morrow and therefore should not neglect God to day which may be our last day Men would pray all day long to day if they knew they should die to morrow and they do not know they shall not and therefore should not live as if they did and let alone God 4. Though we were never so sure of our lives yet we are to know that we live alwayes in the presence of God And shall a child be in the presence of his Father all day long and shew him no special reverence neither in the morning when he seeth him first nor when he leaves him last in the Evening 5. We find in Scripture that God hath had better children who have come before him twice thrice yea seven times that is very often in a day Daniel was eminent in this whose custom it was to pray three times a day and as he used to do so he did though he knew yea because he knew he was to be thrown into the Lions den for so doing He was so far from dissimulation that he seems glad of an occasion to own and acknowledge his God in the duty of Prayer though he perish himself 6. The command of praying without ceasing will not permit a days
Wisdom In special we thank thee for any well-grounded hopes we have of a better life and that Inheritance which is incoruâ—â—ible undefiled and that fadeth not away reâ—…ed in Heaven for us and for which also we are preserved O Loâ—… of tiâ—e 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 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 s 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 Father 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 who 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